PG 11 · cols. 247–342

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

Editors' preface

LIBER TERTIUS.

BOOK III.

PRAEFATIO RUFINI.

PREFACE OF RUFINUS.

Qui legis, memor esto mei in tuis sanctis orationibus, ut et nos effici mereamur aemulatores spiritus. Superiores duos Περὶ ἀρχῶν libellos te non solum insistente, verum etiam cogente, diebus Quadragesimae interpretatus sum. Sed quoniam illis diebus etiam tu, religiose frater Macari, et vicinus manebas, et amplius vacabas, etiam ego amplius operabar; hos vero posteriores duos tardius explicuimus, dum tu ad nos ab extrema et ultima urbis parte rarior exactor accedis. Verum si meministi quod in praefatiuncula priore commonui, quia indignaturi essent quidam si nos audissent non aliquid de Origene male loqui, continuo id, ut arbitror, prosecutum probasti. Quod si in illo opere ita inflammati sunt hi qui hominum linguas ad male loquendum excitant daemones, in quo nondum eorum secreta ad plenum nudaverat; quid in hoc futurum putas, in quo omnes eorum caecas et occultas vias, quibus humanis cordibus irrepunt, et animas infirmas ac fragiles decipiunt, revelabit? Videbis illico perturbari omnia, seditiones moveri, clamores tota urbe diffundi, ad damnationem vocari eum qui evangelicae lucernae lumine diabolicas ignorantiae tenebras fugare conatus est. Verum haec parvipendat qui cupit salva fidei catholicae regula in divinis eruditionibus exerceri; illud autem necessario commoneo, quod sicut in prioribus libris fecimus, etiam in istis observavimus, ne ea quae reliquis ejus sententiis, et nostrae fidei contraria videbantur, interpretarer, sed velut inserta ea ab aliis et adulterata praeterirem. De creaturis vero rationabilibus si quid novi dixisse visus est, quia non in hoc est summa fidei, scientiae gratia et exercitii, cum forte nobis adversum nonnullas haereses tali ordine necessario respondendum est, neque in his libellis, neque in superioribus praetermisi, nisi si qua forte jam in superioribus dicta repetere etiam in his posterioribus voluit, et brevitatis gratia aliqua ex his resecare commodum duxi. Si quis tamen proficiendi et non obtrectandi studio haec leget, rectius faciet si exponi sibi haec a peritioribus velit. Absurdum namque est poetarum ficta carmina et comoediarum ridiculas fabulas a grammaticis exponi; et ea quae vel de Deo, vel de coelestibus virtutibus, ac de omni universitate dicuntur, in quibus omnis vel paganorum

You who read, be mindful of me in your holy prayers, that we too may deserve to be made emulators of the spirit. The two earlier books Περὶ ἀρχῶν I translated in the days of Lent, with you not only pressing but even compelling me. But since in those days you too, religious brother Macarius, were staying near by and had more leisure, I too worked more; these latter two we have finished more slowly, while you come to us from the far and outermost part of the city as a less frequent exactor. Now if you remember what I warned of in the earlier little preface, that certain people would be indignant if they did not hear us speak some evil of Origen, you have proved, I think, that this followed straightway. And if those demons who rouse the tongues of men to evil-speaking were so inflamed over that work, in which he had not yet laid bare their secrets to the full, what do you think will happen over this one, in which he will reveal all their blind and hidden ways, by which they creep into human hearts and deceive weak and frail souls? You will see at once everything thrown into confusion, factions stirred up, clamours spread through the whole city, and the man summoned to condemnation who tried by the light of the Gospel lamp to put to flight the devilish darkness of ignorance. But let him make light of these things who desires to be exercised in divine learning with the rule of the catholic faith kept safe. This, however, I must of necessity remind you of: that, as we did in the earlier books, so in these too we have taken care that I should not translate those things which seemed contrary to his other opinions and to our faith, but should pass them over as inserted by others and adulterated. As for rational creatures, if he seemed to have said anything new, since the sum of the faith does not lie in this, [being said] for the sake of knowledge and of exercise, since perhaps we must of necessity answer certain heresies in this order, I have left it out neither in these books nor in the earlier ones, except where he chose to repeat in these later books things already said in the earlier, and I judged it convenient, for brevity's sake, to cut some of these away. If anyone, however, reads these things with zeal to profit and not to disparage, he will do more rightly if he will have them expounded to him by those more skilled. For it is absurd that the feigned songs of poets and the ridiculous tales of comedies should be expounded by grammarians, and that the things which are said either of God, or of the heavenly powers, and of the whole universe, in which every [error], whether of the pagan

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: GENIS ΠΕΡΙ ΑΡΧΩΝ 248
marginal letters: A ctione primo; B naturae quae
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word (ctione) from col. 247; full-width title and text below rule (ER TERTIUS. / ATIO RUFINI. / s orationibus...) cut off at left edge, not set
other: page shared with PG011/peri_archon_ii; this file is a copy of its notes (QA keeps this unit's own)

PG 11:249

ΚΕΦΑΛ. Αʹ.

Chapter I.

Περὶ αὐτεξουσίου, καὶ τῶν δοκούντων ἀναιρεῖν τοῦτο Γραφικῶν ῥητῶν λύσις καὶ ἑρμηνεία.

On free will, and the solution and interpretation of the Scriptural passages that seem to abolish it.

Ἐπεὶ δὲ ἐν τῷ κηρύγματι τῷ ἐκκλησιαστικῷ περιέχεται ὁ περὶ κρίσεως δικαίας Θεοῦ λόγος, ὅστις καὶ τοὺς ἀκούοντας πιστευθεὶς εἶναι ἀληθὴς προκαλεῖται ἐπὶ τὸ καλῶς βιοῦν, καὶ παντὶ τρόπῳ φεύγειν τὴν ἁμαρτίαν, δηλονότι συγκατατιθεμένους τὸ ἐφ' ἡμῖν εἶναι τὰ ἐπαίνου καὶ ψόγου ἄξια· φέρε καὶ περὶ τοῦ αὐτεξουσίου ἰδίᾳ ὀλίγα διαλάβωμεν, ἀναγκαιοτάτου ὡς ἔνι μάλιστα προβλήματος. Ἵνα δὲ νοήσωμεν τί τὸ αὐτεξούσιον, τὴν ἔννοιαν αὐτοῦ ἀναπτύξαι δεῖ, ἵνα ταύτης σαφηνισθείσης ἀκριβῶς, παρασταθῇ τὸ ζητούμενον.

Since in the ecclesiastical preaching there is contained the doctrine concerning the righteous judgement of God, which, when believed to be true, summons its hearers to live well and in every way to flee sin—plainly because they assent that the things worthy of praise and blame are in our power—come then, let us also discuss separately a few things concerning free will, a problem as most necessary as can be. And in order that we may understand what free will is, it is necessary to unfold the conception of it, so that when this has been accurately made clear, the matter under inquiry may be established.

Τῶν κινουμένων τὰ μὲν τινὰ ἐν ἑαυτοῖς ἔχει τὴν τῆς κινήσεως αἰτίαν, ἕτερα δὲ ἔξωθεν μόνον κινεῖται. Ἔξωθεν οὖν μόνον κινεῖται τὰ φορητὰ, οἷον, ξύλα καὶ λίθοι καὶ πᾶσα ἡ ὑπὸ ἕξεως μόνης συνεχομένη ὕλη. Ὑπεξῃρήσθω δὲ νῦν τοῦ λόγου τὸ κίνησιν λέγειν τὴν ῥύσιν τῶν σωμάτων, ἐπεὶ μὴ χρεία τούτου πρὸς τὸ προκείμενον. Ἐν ἑαυτοῖς δὲ ἔχει τὴν αἰτίαν τοῦ κινεῖσθαι ζῶα καὶ φυτὰ καὶ ἁπαξαπλῶς ὅσα ὑπὸ φύσεως καὶ ψυχῆς συνέχεται, ἐξ ὧν φασὶν εἶναι καὶ τὰ μέταλλα. Πρὸς δὲ τούτοις καὶ τὸ πῦρ αὐτοκίνητόν ἐστι, τάχα δὲ καὶ αἱ πηγαί. Τῶν δὲ ἐν ἑαυτοῖς τοῦ κινεῖσθαι τὴν αἰτίαν ἐχόντων, τὰ μὲν φασὶν ἐξ ἑαυτῶν κινεῖσθαι, τὰ δὲ ἀφ' ἑαυτῶν. Ἐξ ἑαυτῶν μὲν τὰ ἄψυχα, ἀφ' ἑαυτῶν δὲ τὰ ἔμψυχα· ἀφ' ἑαυτῶν γὰρ κινεῖται τὰ ἔμψυχα, φαντασίας ἐγγινομένης ὁρμὴν προκαλουμένης· καὶ πάλιν ἔν τισὶ τῶν ζώων φαντασίαι γίνονται ὁρμὴν προκαλούμεναι, φύσεως φανταστικῆς τεταγμένως κινούσης τὴν ὁρμὴν, ὡς ἐν τῷ ἀράχνῃ φαντασία τοῦ ὑφαίνειν γίνεται, καὶ ὁρμὴ ἀκολουθεῖ ἐπὶ τὸ ὑφαίνειν, τῆς φανταστικῆς

Of things that are moved, some have the cause of their motion within themselves, while others are moved only from without. Moved only from without, then, are portable things, such as timbers and stones and all matter held together by cohesion alone. And let calling the flux of bodies motion now be withdrawn from the argument, since there is no need of this for the present purpose. Within themselves, however, animals and plants have the cause of being moved, and simply all things that are held together by nature and soul, among which they say metals also are. And besides these, fire also is self-moved, and perhaps springs as well. Now of the things that have the cause of being moved within themselves, some, they say, are moved out of themselves, and others from themselves: out of themselves the inanimate things, and from themselves the animate; for animate things are moved from themselves when an impression arises that calls forth an impulse; and again in certain of the animals impressions arise calling forth an impulse, the imaginative nature moving the impulse in an orderly way, as in the spider an impression of weaving arises, and an impulse to weave follows, its imaginative

Editors' notes and page, col. 249

Footnotes

Editors' notes:

(9) ‹anchor: quem posse se discere› · call in the full-width Latin line across cols 249/250 (close of Rufinus's preface, not set)

Sic mss. Alias, « explanatione aliquem posse discere. » Paulo post ubi mss. habent, « inscientiam condemnare, » in editis legitur « inscitiam condemnare. »

So the manuscripts. Elsewhere, "that anyone can learn by explanation." A little after, where the manuscripts have "to condemn lack of knowledge" (inscientiam), the printed editions read "to condemn ignorance" (inscitiam).

(printed under page 129)

(10) ‹anchor: παρασταθῇ› · call in col 249

Παρασταθῇ. Sic mss. codd. Editi vero σταθῇ. Paulo post aliquot mss., ἡ ὑπὸ ἕξεως μόνη συνεχομένη ὕλη.

Παρασταθῇ: so the manuscript codices. The printed editions, however, have σταθῇ. A little after, some manuscripts have ἡ ὑπὸ ἕξεως μόνη συνεχομένη ὕλη ("matter held together by cohesion alone", μόνη agreeing with matter).

(printed under page 129)

(11) ‹anchor: χρεία τούτου› · call in col 249

Ita mss. Editi, τούτων. Paulo post libb. editi, ὅσα ἀπὸ φύσεως, sed mss. ὅσα ὑπὸ φύσεως.

So the manuscripts. The printed editions have τούτων. A little after, the printed books have ὅσα ἀπὸ φύσεως ("whatever [is held together] from nature"), but the manuscripts ὅσα ὑπὸ φύσεως ("by nature").

(printed under page 129)

(12) ‹anchor: ἔν τισὶ› · call in col 249

Libb. editi, ἄν τισι; mss., ἔν τισι.

The printed books have ἄν τισι; the manuscripts, ἔν τισι.

(printed under page 129)

Editors' prose

philosophorum, vel haereticorum pravus error arguitur, sine magistro et explanatore putare aliquem posse se discere: et ita fit ut res difficiles et obscuras malint homines per temeritatem et inscientiam condemnare, quam per diligentiam et studium discere.

philosophers, or the perverse error of heretics, is refuted, to think that anyone can learn by himself without a teacher and expounder; and so it comes about that men would rather condemn difficult and obscure matters through rashness and ignorance than learn them through diligence and study.

Footnotes

(9) ‹anchor: not visible in page-foot image› · call in col 250

Sic mss. Alias, « explanatione aliquem posse discere. » Paulo post ubi mss. habent, « inscientiam condemnare, » in editis legitur « inscitiam condemnare. »

So the manuscripts. Elsewhere, "that someone can learn by explanation." Shortly after, where the manuscripts have "to condemn unknowing," the printed editions read "to condemn ignorance."

(printed under page 129)

(10) ‹anchor: not visible in page-foot image› · call in col 250

Παρασταθῇ. Sic mss. codd. Editi vero σταθῇ. Paulo post aliquot mss., ἡ ὑπὸ ἕξεως μόνη συνεχομένη ὕλη.

Παρασταθῇ ("be set forth"): so the manuscript codices; but the printed editions have σταθῇ ("be set"). Shortly after, some manuscripts have ἡ ὑπὸ ἕξεως μόνη συνεχομένη ὕλη ("matter held together by a state alone").

(printed under page 129)

(11) ‹anchor: χρεία τούτου› · call in col 250

Ita mss. Editi, τούτων. Paulo post libb. editi, ὅσα ἀπὸ φύσεως, sed mss. ὅσα ὑπὸ φύσεως.

So the manuscripts; the printed editions have τούτων ("of these"). Shortly after, the printed books have ὅσα ἀπὸ φύσεως ("whatever from nature"), but the manuscripts ὅσα ὑπὸ φύσεως ("whatever by nature").

(printed under page 129)

(12) ‹anchor: πάλιν ἐν τισὶ› · call in col 250

Libb. editi, ἄν τισι; mss., ἔν τισι.

The printed books have ἄν τισι; the manuscripts, ἔν τισι ("in some").

(printed under page 129)

(13) ‹anchor: et ita dividunt› · call in col 250

Sic mss. Merlinus vero, « et ita dividuntur. » Infra mss. recte omnino, « aeria congregandi. » Merlinus, « avaritia congregandi. »

So the manuscripts; but Merlin has "and so they are divided." Below, the manuscripts read, quite rightly, "aeria congregandi"; Merlin, "avaritia congregandi" ("from avarice in gathering").

(printed under page 129)

Footnotes

(14) ‹anchor: ad contraria gubernatis› · call in col 251

Sic mss Merlinus vero, « vel ad bona vel ad mala gubernatis. »

So the manuscripts; but Merlin has "you steer either to good things or to evil things."

(printed under page 130)

Page

running head: 251 ORIGENIS ΠΕΡΙ Α
marginal letters: A luntas quaedam; B Unde consequens; C 4. Si vero quis
old-edition numerals: (none)
other: facing Latin version, not set

PG 11:252

αὐτοῦ φύσεως τεταγμένως ἐπὶ τοῦτο αὐτὸν προκαλουμένης· καὶ οὐδενὸς ἄλλου μετὰ τὴν φανταστικὴν αὐτοῦ φύσιν πεπιστευμένου τοῦ ζώου, καὶ ἐν τῇ μελίσσῃ ἐπὶ τὸ κηροπλαστεῖν.

nature summoning it in an orderly way to this, and the animal having been entrusted with nothing else beyond its imaginative nature; and so also in the bee for moulding wax.

Τὸ μέντοι λογικὸν ζῶον καὶ λόγον ἔχει πρὸς τῇ φανταστικῇ φύσει, τὸν κρίνοντα τὰς φαντασίας, καί τινὰς μὲν ἀποδοκιμάζοντα, τινὰς δὲ παραδεχόμενον, ἵνα ἄγηται τὸ ζῶον κατ' αὐτάς. Ὅθεν ἐπεὶ ἐν τῇ φύσει τοῦ λόγου εἰσὶν ἀφορμαὶ τοῦ θεωρῆσαι τὸ καλὸν καὶ τὸ αἰσχρὸν, αἷς ἑπόμενοι θεωρήσαντες τὸ καλὸν καὶ τὸ αἰσχρὸν, αἱρούμεθα μὲν τὸ καλὸν, ἐκκλίνομεν δὲ τὸ αἰσχρόν· ἐπαινετοὶ μέν ἐσμεν ἐπιδόντες ἑαυτοὺς τῇ πράξει τοῦ καλοῦ, ψεκτοὶ δὲ κατὰ τὸ ἐναντίον. Οὐκ ἀγνοητέον μέντοι γε ὅτι τὸ πλέον τῆς εἰς πάντα τεταγμένης φύσεως ποσῶς ἐστιν ἐν τοῖς ζώοις, ἐπὶ τὸ πλέον δὲ, ἢ ἐπὶ τὸ ἔλαττον, ὥστε ἐγγύς που εἶναι, ἵν' οὕτως εἴπω, τοῦ λογικοῦ τὸ ἐν τοῖς ἰχνευταῖς κυσὶν ἔργον, καὶ ἐν τοῖς πολεμικοῖς ἵπποις. Τὸ μὲν οὖν ὑποπεσεῖν τόδε τι τῶν ἔξωθεν φαντασίαν ἡμῖν κινοῦν τοιάνδε ἢ τοιάνδε, ὁμολογουμένως οὐκ ἔστι τῶν ἐφ' ἡμῖν. Τὸ δὲ κρῖναι οὑτωσὶ χρήσασθαι τῷ γενομένῳ, ἢ ἑτέρως, οὐκ ἄλλου τινὸς ἔργον ἢ τοῦ ἐν ἡμῖν λόγου ἐστὶν, ἤτοι παρὰ τὰς ἀφορμὰς ἐνεργοῦντος ἡμᾶς πρὸς τὰς ἐπὶ τὸ καλὸν προσκαλουμένας καὶ τὸ καθῆκον ὁρμὰς, ἢ ἐπὶ τὸ ἐναντίον ἐκτρέποντος.

The rational animal, however, also has reason in addition to the imaginative nature, which judges the impressions, and rejects some while admitting others, in order that the animal may be led according to them. Whence, since in the nature of reason there are starting-points for contemplating the noble and the base, following which, upon contemplating the noble and the base, we choose the noble and shun the base, we are praiseworthy when we give ourselves over to the practice of the noble, and blameworthy according to the contrary. Yet it must not be ignored that the greater share of the nature ordered towards all things is in a certain measure in the animals, either to a greater or to a lesser degree, so that the work in tracking hounds and in war-horses is, so to speak, somewhere near the rational. Now, that this or that external thing should befall us moving in us such or such an impression is admittedly not among the things in our power; but to judge to use what has occurred in this way or otherwise is the work of nothing else than the reason within us, either acting upon us according to its starting-points towards the impulses that summon us to the noble and the fitting, or turning us aside to the contrary.

Εἰ δέ τις αὐτὸ τὸ ἔξωθεν λέγει εἶναι τοιόνδε, ὥστε ἀδυνάτως ἔχειν ἀντιβλέψαι αὐτῷ τοιῷδε γενομένῳ, οὗτος ἐπιστησάτω τοῖς ἰδίοις πάθεσι καὶ κινήμασιν, εἰ

But if anyone says that the external thing itself is of such a sort that it is impossible to look it in the face when it has proved to be of such a sort, let this man direct his attention to his own affections and movements, whether

Editors' notes and page, col. 252

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 252
marginal letters: A αὐτοῦ φύσεως; B κλίνομεν δὲ; C Εἰ δέ τις
old-edition numerals: (none)
other: full-width Latin lines mid-column (et compositos motus..., us possunt aliqua...) and at foot (TERPRETATIO NOVA.) cut off at left edge, not set

PG 11:253

μὴ εὐδόκησις γίνεται καὶ συγκατάθεσις καὶ ῥοπὴ τοῦ ἡγεμονικοῦ ἐπὶ τόδε τι, διὰ τάσδε τὰς πιθανότητας. Οὐ γὰρ, φέρ' εἰπεῖν, ἡ γυνὴ τῷ κρίναντι ἐγκρατεύεσθαι καὶ ἀνέχειν ἑαυτὸν ἀπὸ μίξεων, ἐπιφανεῖσα καὶ προκαλεσαμένη ἐπὶ τὸ ποιῆσαί τι παρὰ πρόθεσιν, αὐτοτελὴς αἰτία γίνεται τοῦ τὴν πρόθεσιν ἀθετῆσαι. Πάντως γὰρ εὐδοκήσας τῷ γαργαλισμῷ καὶ τῷ λείῳ τῆς ἡδονῆς, ἀντιβλέψαι αὐτῷ μὴ βεβουλημένος, μηδὲ τὸ κεκριμένον κυρῶσαι, πράττει τὸ ἀκόλαστον· ὁ δέ τις ἔμπαλιν, τῶν αὐτῶν συμβεβηκότων αὐτῷ πλείονα μαθήματα ἀνειληφότι καὶ ἠσκηκότι, οἱ μὲν γαργαλισμοὶ καὶ οἱ ἐρεθισμοὶ συμβαίνουσιν· ὁ λόγος δὲ ἅτε ἐπὶ πλεῖον ἰσχυροποιηθεὶς καὶ τραφεὶς τῇ μελέτῃ, καὶ βεβαιωθεὶς τοῖς δόγμασι πρὸς τὸ καλὸν, ἢ ἐγγύς γε τοῦ βεβαιωθῆναι γεγενημένος, ἀνακρούει τοὺς ἐρεθισμοὺς καὶ ὑπεκλύει τὴν ἐπιθυμίαν.

there does not take place an approval and assent and inclination of the governing faculty towards this particular thing on account of these particular plausibilities. For instance, the woman who has appeared to him who has judged to practise self-control and to restrain himself from sexual intercourse, and has invited him to do something contrary to his purpose, does not become the self-sufficient cause of setting aside his purpose. For altogether because he has taken pleasure in the tickling and the smoothness of the pleasure, not having wished to look it in the face nor to ratify what had been judged, he commits the licentious act; whereas someone else, on the contrary, when the same things have happened to him after he has taken up more instruction and practised himself, the ticklings and the provocations indeed happen to him, yet his reason, inasmuch as it has been more greatly strengthened and nourished by study, and confirmed by doctrines towards the noble, or at least has come near to being confirmed, beats back the provocations and dissolves the desire.

Τὸ δὲ, τούτων οὕτως ἡμῖν γινομένων, ἔξωθεν αἰτιᾶσθαι, καὶ ἑαυτοὺς ἀπολύειν ἐγκλήματος, ὁμοίους ἑαυτοὺς ἀποφαινομένους ξύλοις καὶ λίθοις ἑλκυσθεῖσιν ὑπὸ τῶν ἔξωθεν αὐτὰ κινησάντων, οὐκ ἀληθὲς, οὐδὲ εὔγνωμον, βουλομένου τε λόγος ἐστὶν ὁ τοιοῦτος τὴν ἔννοιαν τοῦ αὐτεξουσίου παραχαράττειν. Εἰ γὰρ πυθοίμεθα αὐτοῦ τί ἦν τὸ αὐτεξούσιον, λέγοι ἂν, ὅτι εἰ μηδὲν τῶν ἔξωθεν ἀπήντα, ἐμοῦ τόδε τι προθεμένου, τὸ ἐπὶ τὸ ἐναντίον προκαλούμενον. Πάλιν τε αὖ ψιλὴν τὴν κατασκευὴν αἰτιᾶσθαι, παρὰ τὸ ἐναργές ἐστι· λόγου παιδευτικοῦ τοὺς ἀκρατεστέρους καὶ τοὺς ἀγριωτάτους παραλαμβάνοντος, εἰ τῇ προτροπῇ παρακολουθήσαιεν, καὶ μεταβάλλοντος, ὥστε παρὰ πολὺ γεγονέναι τὴν τροπὴν καὶ τὴν ἐπὶ τὸ κρεῖττον μεταβολὴν, πολλὰκις τῶν ἀκολαστοτάτων βελτιόνων γενομένων

Now, when these things happen to us in this way, to put the blame on things without, and to acquit ourselves of a charge, declaring ourselves like timbers and stones dragged along by the things that moved them from without, is neither true nor reasonable, and such an argument belongs to one who wishes to counterfeit the conception of free will. For if we were to inquire of him what free will was, he would say that it would exist if, when I purposed this particular thing, nothing from without met me that invited me to the contrary. And again, on the other hand, to blame the mere constitution is contrary to what is evident, since instructive reason takes over the more incontinence-prone and the most savage men, if they follow its exhortation, and transforms them, so that the turning and the change for the better has come to be by far, the most licentious men oftentimes becoming better

Editors' notes and page, col. 253

Footnotes

(15) ‹anchor: not visible in page-foot image› · call in col 254

Sic mss. Libb. editi, τῷ πλείονα.

So the manuscripts. The printed books have τῷ πλείονα.

(printed under page 131)

(16) ‹anchor: not visible in page-foot image› · call in col 254

Sic mss. Merlinus, « diligentius inspiciat motus. »

So the manuscripts. Merlin has "let him look more carefully at the movements."

(printed under page 131)

(17) ‹anchor: not visible in page-foot image› · call in col 254

Merlinus, « exsistenti ab utraque parte. »

Merlin has "existing on either side."

(printed under page 131)

(18) ‹anchor: not visible in page-foot image› · call in col 254

Merlinus, « et alliciens. »

Merlin has "and enticing."

(printed under page 131)

(19) ‹anchor: not visible in page-foot image› · call in col 254

Vide Origenian., l. III, q. 7, n. 13.

See the Origeniana, book III, question 7, no. 13.

(printed under page 131)

(20) ‹anchor: not visible in page-foot image› · call in col 254

Merlinus, « propositi firmitas et constantiae. »

Merlin has "firmness of purpose and of constancy."

(printed under page 131)

(21) ‹anchor: incidunt, retorqueri› · call in col 254

Ita codd. mss. Editi vero, « quae extrinsecus sunt, retorqueri. » Infra mss., « si vero quis ad naturalem, » etc. Editi, « verum qui ad naturalem, » etc. Ibidem mss., « totius eruditionis ostenditur. » Editi male, « totius conditionis ostenditur. »

So the manuscript codices; but the printed editions have "be turned back upon the things that are outside." Below, the manuscripts have "but if anyone to the natural," etc.; the printed editions, "but he who to the natural," etc. In the same place the manuscripts have "is shown [to be against the reason] of all instruction"; the printed editions wrongly, "of all condition."

(printed under page 131)

Footnotes

Scripture references (Latin col 255): (printed under page 132)

(25) ‹anchor: not visible in page-foot image› · call in col 255

I Cor. XV, 33.

1 Corinthians 15:33.

(printed under page 132)

(26) ‹anchor: ire cum Domino Deo tuo› · call in col 255

Mich. VI, 8.

Micah 6:8.

(printed under page 132)

(27) ‹anchor: et incede in eo› · call in col 255

Deut. XXX, 15.

Deuteronomy 30:15.

(printed under page 132)

(28) ‹anchor: locutum est hoc› · call in col 255

Isa. i, 19, 20.

Isaiah 1:19–20.

(printed under page 132)

(29) ‹anchor: inimicos ejus humiliassem› · call in col 255

Psal. LXXX, 13.

Psalm 80:13 (Vulgate numbering).

Editors' notes: (printed under page 132)

(22) ‹anchor: not visible in page-foot image› · call in col 255

Ita mss. Libb. editi, « quoniam enim videmus. » Paulo post libb. editi, « verbo doctrinae atque eruditionibus. » Mss. ut in nostro textu.

So the manuscripts. The printed books have "for since we see." Shortly after, the printed books have "by word of doctrine and by instructions." The manuscripts as in our text.

(printed under page 132)

(23) ‹anchor: not visible in page-foot image› · call in col 255

Ac turpibus. Deest in antea editis. Ibidem mss., « colloquiis malis et effici. » Editi, « colloquio et effici. » Postea mss., « interdum evenit. » Editi, « interdum venit. » Paulo post mss., « nostri operis est recte, » etc. Libb. editi, « nostrae opis est recte, » etc. Infra mss., « et Moyses ita dicit; » editi, « et Moysi dicit. »

"And by shameful": missing in the earlier editions. In the same place the manuscripts have "by evil conversations and to be made"; the printed editions, "by conversation and to be made." Then the manuscripts have "sometimes it happens"; the printed editions, "sometimes it comes." Shortly after, the manuscripts have "it is of our work rightly," etc.; the printed books, "it is of our power rightly," etc. Below, the manuscripts have "and Moses says thus"; the printed editions, "and to Moses he says."

(23') ‹anchor: ὅτι ὡς› · call in col 256 (printed in the Greek only) Leg. ὅς ἄν, et mox ὅς ἐάν, quicunque. Edit. Patrol.

Read ὅς ἄν, and just after ὅς ἐάν, "whoever." Editor of the Patrologia.

(printed under page 132)

Page

running head: 255 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A Quomodo enim; B sunt: bene vero; C enim Domini
old-edition numerals: 112 after his
other: facing Latin version, not set

PG 11:256

παρὰ τοὺς τῇ φύσει πρότερον οὐ δοκοῦντας εἶναι τοιούτους, καὶ τῶν ἀγριωτάτων εἰς τοσοῦτον ἡμερότητος μεταβαλλόντων, ὥστε τοὺς μηδὲ πώποτε οὕτως ἀγριωθέντας, ἀγρίους εἶναι δοκεῖν, συγκρίσει τοῦδέ τινος μεταβεβληκότος ἐπὶ τὸ ἥμερον. Ὁρῶμέν τε ἑτέρους εὐσταθεστάτους καὶ σεμνοτάτους, ἐκ διαστροφῆς ἐπὶ τὰς χείρους διατριβὰς ἐκκρουομένους τοῦ σεμνοῦ καὶ εὐσταθοῦς, ὥστε εἰς ἀκολασίαν αὐτοὺς μεταβαλεῖν, πολλάκις ἀρχομένους τῆς ἀκολασίας μεσούσης τῆς ἡλικίας, καὶ ἐμπίπτοντας εἰς ἀταξίαν μετὰ τὸ παρεληλυθέναι τὸ τῆς νεότητος ὅσον ἐπὶ τῇ φύσει ἄστατον. Οὐκοῦν ὁ λόγος δείκνυσιν ὅτι τὰ μὲν ἔξωθεν οὐκ ἐφ' ἡμῖν ἐστι, τὸ δὲ οὕτως ἢ ἐναντίως χρήσασθαι αὐτοῖς τὸν λόγον κριτὴν παραλαβόντα καὶ ἐξεταστὴν τοῦ πῶς δεῖ πρὸς τάδε τινὰ τῶν ἔξωθεν ἀπαντῆσαι, ἔργον ἐστὶν ἡμέτερον.

than those who previously by nature did not seem to be such, and the most savage men changing into such a degree of gentleness that those who had never at any time been so savaged seem to be savage by comparison with this particular man who has changed towards gentleness. And we see others, most steadfast and most reverend, through perversion driven out from the reverend and steadfast course into worse ways of life, so that they change into licentiousness, oftentimes beginning their licentiousness in the middle of their age, and falling into disorder after the instability of youth, so far as depends on nature, has passed away. Therefore reason shows that the things from without are not in our power, whereas to use them in this way or the contrary, taking reason as judge and examiner of how one must meet these particular things from without, is our own work.

Ὅτι δὲ ἔργον ἡμέτερον τὸ βιῶσαι καλῶς ἐστι, καὶ αἰτεῖ ἡμᾶς τοῦτο ὁ Θεὸς, ὡς οὐκ αὐτοῦ ὂν, οὐδὲ ἐξ ἑτέρου τινὸς παραγινόμενον, ἢ, ὡς οἴονταί τινες, ἀπὸ εἱμαρμένης, ἀλλ' ἢ ὡς ἡμέτερον ἔργον, μαρτυρήσει ὁ προφήτης Μιχαίας λέγων· « Εἰ ἀνηγγέλη σοι, ἄνθρωπε, τί καλὸν, ἢ τί Κύριος ἐκζητεῖ παρὰ σοῦ; Ἀλλ' ἢ τὸ ποιεῖν κρῖμα καὶ ἀγαπᾷν ἔλεος; » Καὶ Μωσῆς· « Τέθεικα πρὸ προσώπου σου τὴν ὁδὸν τῆς ζωῆς καὶ τὴν ὁδὸν τοῦ θανάτου, ἐκλέξασθαι τὸ ἀγαθὸν καὶ πορεύεσθαι ἐν αὐτῷ. » Καὶ Ἠσαΐας· « Ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα. » Καὶ ἐν τοῖς Ψαλμοῖς· « Εἰ ὁ λαός μου ἤκουσέ μου, καὶ Ἰσραὴλ ταῖς ὁδοῖς μου εἰ ἐπορεύθη, ἐν τῷ μηδενὶ ἂν τοὺς ἐχθροὺς αὐτῶν ἐταπείνωσα, καὶ ἐπὶ τοὺς θλίβοντας αὐτοὺς ἐπέβαλον ἂν τὴν χεῖρά μου· » ὡς ἐπὶ τῷ λαῷ ὄντος τοῦ ἀκούειν καὶ πορεύεσθαι ταῖς ὁδοῖς τοῦ Θεοῦ. Καὶ ὁ Σωτὴρ δὲ λέγων τό· « Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ, » καὶ, « ὅτι ὡς ἂν ὀργισθῇ τῷ ἀδελφῷ, ἔνοχος ἔσται

And that to live well is our own work, and God asks this of us, as not being His own, nor coming to be from some other, or, as some suppose, from fate, but rather as our own work, the prophet Micah will bear witness, saying: "Has it been told to you, O man, what is good, or what the Lord seeks from you, except to do judgement and to love mercy?" (Mic. 6:8). And Moses: "I have set before your face the way of life and the way of death; choose the good and walk in it" (Deut. 30:15, 19). And Isaiah: "If you are willing and hearken to me, you shall eat the good things of the land; but if you are not willing, nor hearken to me, a sword shall devour you; for the mouth of the Lord has spoken these things" (Isa. 1:19–20). And in the Psalms: "If My people had heard Me, and if Israel had walked in My ways, I would have humbled their enemies in nothing, and I would have laid My hand upon those who afflict them" (Ps. 80:14–15), as it being in the power of the people to hear and to walk in the ways of God. And the Saviour also, saying this: "But I say to you not to resist the evil one" (Matt. 5:39), and, "that whoever is angry with his brother shall be liable

Editors' notes and page, col. 256

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 256
marginal letters: A μένων παρὰ; B τῶν ἔξωθεν; C ἤκουσέ μου
old-edition numerals: (none)
other: begins mid-word (μένων) from col. 253; full-width Latin lines mid-column (nt, ea ratione...) and at foot (RPRETATIO NOVA.) cut off at left edge, not set

PG 11:257

τῇ κρίσει· » καὶ, « Ὡς ἐὰν ἐμβλέψῃ γυναῖκα πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ· » καὶ εἴ τινα ἄλλην δίδωσιν ἐντολὴν, ὡς ἐφ' ἡμῖν ὄντος τοῦ φυλάξαι τὰ προστεταγμένα, φησί· καὶ εὐλόγως ἐνόχων ἡμῶν τῇ κρίσει ἐσομένων εἰ παραβαίνομεν αὐτά· ὅθεν καὶ, « Πᾶς, φησὶ, ὁ ἀκούων μου τοὺς λόγους τούτους καὶ ποιῶν αὐτοὺς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν, » καὶ τὰ ἑξῆς· « ὁ δὲ ἀκούων καὶ μὴ ποιῶν, ὅμοιός ἐστιν ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον, » καὶ τὰ ἑξῆς. Καὶ λέγων δὲ τοῖς ἐκ δεξιῶν· « Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, » καὶ τὰ ἑξῆς, « ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν· ἐδίψησα καὶ ἐποτίσατέ με, » σφόδρα σαφῶς ὡς αἰτίοις οὖσι τοῦ ἐπαινεῖσθαι δίδωσι τὰς ἐπαγγελίας. Καὶ ἐκ τοῦ ἐναντίου τοῖς ἑτέροις ὡς ψεκτοῖς οὖσι παρ' αὐτοὺς, λέγει τό· « Πορεύεσθε, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον· » ἴδωμεν δὲ πῶς καὶ ὁ Παῦλος ὡς αὐτεξουσίοις ἡμῖν διαλέγεται, καὶ ἑαυτοῖς αἰτίοις τυγχάνουσιν ἀπωλείας ἢ σωτηρίας· « Ἢ τοῦ πλούτου γὰρ τῆς χρηστότητος αὐτοῦ, φησὶ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει; κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν, θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ Θεοῦ, ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· τοῖς μὲν καθ' ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσι, ζωὴν αἰώνιον· τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι μὲν τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ κακίᾳ, ὀργὴ καὶ θυμὸς καὶ θλῖψις καὶ στενοχωρία ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακὸν, Ἰουδαίου πρῶτον καὶ Ἕλληνος· δόξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθὸν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. » Μυρία μὲν οὖν ἐστιν ἐν ταῖς Γραφαῖς σφόδρα σαφῶς παριστῶντα τὸ αὐτεξούσιον.

to the judgement" (Matt. 5:22), and, "Whoever looks at a woman so as to lust after her has already committed adultery with her in his heart" (Matt. 5:28); and whatever other commandment He gives, He speaks as it being in our power to keep the things commanded, and as we shall reasonably be liable to the judgement if we transgress them; whence also, "Everyone," He says, "who hears these words of Mine and does them, shall be likened to a prudent man, who built his house upon the rock," and what follows; "and he who hears and does not do, is like a foolish man, who built his house upon the sand" (Matt. 7:24, 26), and what follows. And saying also to those on His right hand: "Come, you blessed of My Father," and what follows, "for I hungered and you gave Me to eat; I thirsted and you gave Me to drink" (Matt. 25:34–35), He very clearly gives the promises to them as being themselves the causes of being praised. And on the contrary to the others, as being blameworthy on their own account, He says this: "Depart, you cursed, into the eternal fire" (Matt. 25:41). And let us see how Paul also converses with us as having free will, and as being for ourselves the causes of perdition or of salvation: "Or do you despise the riches of His kindness," he says, "and of His forbearance and of His long-suffering, not knowing that the kindness of God leads you to repentance? But according to your hardness and unrepentant heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the righteous judgement of God, Who will render to each according to his works: to those who by patience in good work seek glory and honour and incorruption, eternal life; while to those who are of contentiousness and disobey the truth, but obey wickedness, there shall be wrath and anger and tribulation and distress upon every soul of man who works evil, of the Jew first and of the Greek; but glory and honour and peace to everyone who works good, to the Jew first and to the Greek" (Rom. 2:4–10). Ten thousand passages, therefore, are in the Scriptures that very clearly establish free will.

Editors' notes and page, col. 257

Footnotes

Scripture references (Latin col 258): (printed under page 133)

Footnotes

(30) ‹anchor: not visible in page-foot image› · call in col 258

Matth. V, 39.

Matthew 5:39.

(printed under page 133)

(31) ‹anchor: not visible in page-foot image› · call in col 258

Ibid. 22.

Ibid., verse 22.

(printed under page 133)

(32) ‹anchor: not visible in page-foot image› · call in col 258

Ibid., 28.

Ibid., verse 28.

(printed under page 133)

(33) ‹anchor: not visible in page-foot image› · call in col 258

Matth. VII, 24 et seqq.

Matthew 7:24 and following.

(printed under page 133)

(34) ‹anchor: not visible in page-foot image› · call in col 258

Matth. XXV, 34, 35.

Matthew 25:34–35.

(printed under page 133)

(35) ‹anchor: in ignem aeternum› · call in col 258

Matth. XXV, 41.

Matthew 25:41.

(printed under page 133)

(36) ‹anchor: Judaeo primum et Graeco› · call in col 258

Rom. II, 4 seqq.

Romans 2:4 and following.

Editors' notes: (printed under page 133)

(24) ‹anchor: not visible in page-foot image› · call in col 258

Quicunque iratus fuerit fratri suo, reus erit judicio. Haec desunt in editione Genebrardi.

"Whoever is angry with his brother shall be liable to judgement." These words are missing in Génébrard's edition.

(printed under page 133)

(25) ‹anchor: not visible in page-foot image› · call in col 257 (Greek; Greek variant, no call in col 258)

Ita mss. Editi, ἐναντίον.

So the manuscripts. The printed editions have ἐναντίον.

(printed under page 133)

(26) ‹anchor: not visible in page-foot image› · call in col 258

Libb. editi, « vel audire vel percipere meruerunt. » Infra mss., « gloria autem et honor et pax. » Editi, « similiter autem et honoratio et pax. »

The printed books have "deserved either to hear or to receive." Below, the manuscripts have "but glory and honour and peace"; the printed editions, "and likewise honouring and peace."

(printed under page 133)

(27) ‹anchor: σαφῶς παριστῶντα› · call in col 257 (Greek)

Sic mss. Editi, παριστάντα. Infra mss., ἐπισκέψηται τὰ περὶ τῆς λύσεως. In editis deest τῆς.

So the manuscripts. The printed editions have παριστάντα. Below, the manuscripts have ἐπισκέψηται τὰ περὶ τῆς λύσεως ("let him examine what concerns the solution"); τῆς is missing in the printed editions.

(printed under page 133)

Footnotes

Scripture references (Latin col 259): (printed under page 134)

(37) ‹anchor: not visible in page-foot image› · call in col 259

Exod. IV, 21.

Exodus 4:21.

(printed under page 134)

(38) ‹anchor: not visible in page-foot image› · call in col 259

Ezech. XI, 19, 20.

Ezekiel 11:19–20.

(printed under page 134)

(39) ‹anchor: et remittatur eis› · call in col 259

Marc. IV, 12.

Mark 4:12.

(printed under page 134)

(40) ‹anchor: sed miserentis est Dei› · call in col 259

Rom. IX, 16.

Romans 9:16.

(printed under page 134)

(41) ‹anchor: ex Deo est› · call in col 259

Philip. ii, 13.

Philippians 2:13.

(printed under page 134)

(42) ‹anchor: aliud autem ad contumeliam› · call in col 259

Rom. IX, 18 et seq.

Romans 9:18 and following.

Editors' notes: (printed under page 134)

(28) ‹anchor: not visible in page-foot image› · call in col 259

Libb. editi, « exposuimus. » Sed mss., « exponimus. »

The printed books have "we have set out." But the manuscripts have "we set out."

(printed under page 134)

(29) ‹anchor: not visible in page-foot image› · call in col 259

Sic mss. Editi vero, περὶ τὸν Φαραώ.

So the manuscripts. But the printed editions have περὶ τὸν Φαραώ.

(printed under page 134)

(30) ‹anchor: et non intelligant› · call in col 259

Ita mss. Libb. editi, « non audiant et intelligant. » Ibidem mss., « sed et illud quod a Paulo. » Libb. editi, « sed et illud quondam a Paulo. » Paulo post mss., « quid ergo adhuc culpat? » Libb. editi, « quid ergo adhuc culpamur? »

So the manuscripts. The printed books have "may not hear and may understand." In the same place the manuscripts have "but also that which by Paul"; the printed books, "but also that once by Paul." Shortly after, the manuscripts have "why then does he still find fault?"; the printed books, "why then are we still blamed?"

(printed under page 134)

(31) ‹anchor: ἐκταράξαι, ὡς› · call in col 259

In libb. editis deest ὡς. Paulo post mss., περὶ τοῦ Φαραώ. Libb. editi, περὶ τὸν Φαραώ.

In the printed books ὡς is missing. Shortly after, the manuscripts have περὶ τοῦ Φαραώ; the printed books, περὶ τὸν Φαραώ.

(printed under page 134)

Page

running head: 259 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A 7. Verum quoniam; B causam perditionis; C intelligant
old-edition numerals: 114 after arbitrii
other: facing Latin version, not set

PG 11:260

Ἐπεὶ δὲ εἰς τὸ ἐναντίον, τουτέστι, τὸ μὴ ἐφ' ἡμῖν τυγχάνειν τηρεῖν τὰς ἐντολὰς καὶ σώζεσθαι καὶ τὸ παραβαίνειν αὐτὰς καὶ ἀπόλλυσθαι, περισπᾷ ῥητά τινα ἀπὸ τῆς Παλαιᾶς καὶ τῆς Καινῆς, φέρε ἀπὸ μέρους καὶ ἐκ τούτων παραθέμενοι θεασώμεθα αὐτῶν τὰς λύσεις, ἵνα ἀφ' ὧν παρατιθέμεθα, κατὰ τὸ ὅμοιον ἐκλεξάμενός τις ἑαυτῷ πάντα τὰ δοκοῦντα ἀναιρεῖν τὸ αὐτεξούσιον, ἐπισκέψηται τὰ περὶ τῆς λύσεως αὐτῶν. Καὶ δὴ πολλοὺς κεκίνηκε τὰ περὶ τοῦ Φαραὼ, περὶ οὗ χρηματίζων ὁ Θεός φησιν· « Ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν Φαραὼ, » πλεονάκις· εἰ γὰρ ὑπὸ Θεοῦ σκληρύνεται καὶ διὰ τὸ σκληρύνεσθαι ἁμαρτάνει, οὐκ αὐτὸς ἑαυτῷ τῆς ἁμαρτίας αἴτιος· εἰ δὲ τοῦτο, οὐδὲ αὐτεξούσιος ὁ Φαραώ. Καὶ φήσει τις ὅτι ἐκ τοῦ ὁμοίου οἱ ἀπολλύμενοι οὐκ αὐτεξούσιοι, οὐδὲ παρ' ἑαυτῶν ἀπολοῦνται· καὶ ἐν τῷ Ἰεζεκιὴλ δὲ λεγόμενον τό· « Ἐξελῶ αὐτῶν τὰς λιθίνας καρδίας, καὶ ἐμβαλῶ σαρκίνας, ὅπως ἐν τοῖς προστάγμασί μου πορεύωνται, καὶ τὰ δικαιώματά μου φυλάσσωσι, » κινήσαι ἄν τινα ὡς τοῦ Θεοῦ διδόντος τὸ πορεύεσθαι ἐν ταῖς ἐντολαῖς καὶ φυλάσσειν τὰ δικαιώματα, ἐν τῷ τὸ ἐμποδίζον ὑπεξῃρηκέναι τὴν λιθίνην καρδίαν, καὶ τὸ κρεῖττον ἐντεθεικέναι τὴν σαρκίνην. Ἴδωμεν δὲ καὶ τὸ ἐκ τοῦ Εὐαγγελίου τί ὁ Σωτὴρ ἀποκρίνεται πρὸς τοὺς πυθομένους διὰ τί ἐν παραβολαῖς τοῖς πολλοῖς λαλεῖ· καί φησιν, « Ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνιῶσι· μή ποτε ἐπιστρέψωσι, καὶ ἀφεθήσεται αὐτοῖς. » Ἔτι δὲ καὶ παρὰ τῷ Παύλῳ τό· « Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ· » καὶ ἐν ἄλλοις· « Καὶ τὸ θέλειν δὲ καὶ τὸ ἐνεργεῖν ἐκ τοῦ Θεοῦ ἐστιν· ἄρ' οὖν ὃν θέλει ὁ Θεὸς ἐλεεῖ, ὃν δὲ θέλει σκληρύνει· ἐρεῖς οὖν μοι, Τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε; » Καί· « Ἡ πεισμονὴ ἐκ τοῦ καλοῦντος καὶ οὐκ ἐξ ἡμῶν· μενοῦνγε, ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, Τί με ἐποίησας οὕτως; ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι, ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; » Ταῦτα γὰρ καθ' αὑτὰ ἱκανά ἐστι τοὺς πολλοὺς ἐκταράξαι, ὡς οὐκ ὄντος τοῦ ἀνθρώπου αὐτεξουσίου, ἀλλὰ τοῦ Θεοῦ σώζοντος καὶ ἀπολλύντος οὓς ἂν αὐτὸς βούληται.

But since certain passages from the Old and the New Covenant draw us aside to the contrary—that is, that it does not happen to be in our power to keep the commandments and be saved, and to transgress them and perish—come then, setting forth in part from these also, let us contemplate their solutions, in order that from the things we set forth anyone may in like manner select for himself all the passages that seem to abolish free will, and examine the matters concerning their solution. Now indeed the things concerning Pharaoh have disturbed many, concerning whom God, giving an oracle, says: "And I will harden the heart of Pharaoh" (Exod. 4:21; 7:3), oftentimes; for if he is hardened by God and sins on account of being hardened, he is not to himself the cause of his sin; and if this is so, neither has Pharaoh free will. And someone will say that in like manner those who perish do not have free will, nor will they perish of themselves. And what is said in Ezekiel: "I will take away their stony hearts, and will put in hearts of flesh, that they may walk in My ordinances, and keep My statutes" (Ezek. 11:19–20; 36:26–27), might disturb someone, as if God gives the walking in the commandments and the keeping of the statutes by having withdrawn the hindrance, the stony heart, and having implanted the better thing, the heart of flesh. And let us also see the passage from the Gospel, what the Saviour answers to those who inquired why He speaks to the multitudes in parables; and He says: "In order that seeing they may not see, and hearing they may hear and not understand, lest ever they should turn back, and it shall be forgiven them" (Mark 4:12). And further in Paul also this: "It is not of him who wills, nor of him who runs, but of God Who shows mercy" (Rom. 9:16); and in other places: "Both to will and to work is of God" (cf. Phil. 2:13); "so then He shows mercy on whom God wills, and whom He wills He hardens. You will say to me then, Why does He still find fault? For who has resisted His will?" (Rom. 9:18–19). And: "The persuasion is from Him Who calls and not from us" (cf. Gal. 5:8); "nay rather, O man, who are you who answer back to God? Shall the thing moulded say to him who moulded it, Why did you make me thus? Or does not the potter have authority over the clay, out of the same lump to make one vessel unto honour, and another unto dishonour?" (Rom. 9:20–21). For these things by themselves are sufficient to throw the multitude into confusion, as though man did not have free will, but God saved and destroyed whomsoever He Himself wills.

Editors' notes and page, col. 260

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 260
marginal letters: A Ἐπεὶ δὲ εἰς; B παρ' ἑαυτῶν; C καὶ ἐν ἄλλοις·
old-edition numerals: (none)
other: full-width Latin lines at top (tatem. Alioquin...) and below Greek (putetur unusquisque... and ERPRETATIO NOVA.) cut off at left edge, not set

PG 11:261

Ἀρξώμεθα τοίνυν ἀπὸ τῶν περὶ τοῦ Φαραὼ εἰρημένων ὡς σκληρυνομένου ὑπὸ Θεοῦ, ἵνα μὴ ἐξαποστείλῃ τὸν λαόν· ᾧ συνεξετασθήσεται ἅμα καὶ τὸ ἀποστολικόν· « Ἄρ' οὖν ὃν θέλει ὁ Θεὸς ἐλεεῖ· ὃν δὲ θέλει σκληρύνει. » Καὶ ἐπιχρῶνται τούτοις τῶν ἑτεροδόξων τινὲς, σχεδὸν καὶ αὐτοὶ τὸ αὐτεξούσιον ἀναιροῦντες, διὰ τὸ φύσεις εἰσάγειν ἀπολλυμένας, ἀνεπιδέκτους τοῦ σώζεσθαι, καὶ ἑτέρας σωζομένας, ἀδυνάτως ἐχούσας πρὸς τὸ ἀπολέσθαι· τόν τε Φαραώ φασι φύσεως ὄντα ἀπολλυμένης διὰ τοῦτο σκληρύνεσθαι ὑπὸ τοῦ Θεοῦ, ἐλεοῦντος μὲν τοὺς πνευματικοὺς, σκληρύνοντος δὲ τοὺς χοϊκούς. Φέρε οὖν ἴδωμεν ὅ τί ποτε καὶ λέγουσι. Πευσόμεθα γὰρ αὐτῶν εἰ χοϊκῆς φύσεως ὁ Φαραὼ ἦν· ἀποκρινομένοις δὲ ἐροῦμεν ὅτι ὁ τῆς χοϊκῆς φύσεως πάντως ἀπειθεῖ Θεῷ· εἰ δὲ ἀπειθεῖ, τίς χρεία σκληρύνεσθαι αὐτοῦ τὴν καρδίαν, καὶ τοῦτο οὐχ ἅπαξ, ἀλλὰ πλεονάκις; Εἰ μὴ ἄρα ἐπεὶ δυνατὸν ἦν πείθεσθαι αὐτὸν, καὶ πάντως ἐπείσθη ἂν, ἅτε οὐκ ὢν χοϊκὸς, ὑπὸ τῶν τεράτων καὶ σημείων δυσωπούμενος, χρήζει δὲ αὐτοῦ ὁ Θεὸς ὑπὲρ τοῦ ἐνδείξασθαι ἐπὶ σωτηρίᾳ τῶν πολλῶν τὰ μεγαλεῖα ἐπὶ πλεῖον ἀπειθοῦντος, διὰ τοῦτο σκληρύνει αὐτοῦ τὴν καρδίαν. Ταῦτα δὲ λελέξεται πρῶτον πρὸς αὐτοὺς εἰς τὸ ἀνατραπῆναι ὃ ὑπολαμβάνουσιν ὅτι φύσεως ἦν ἀπολλυμένης ὁ Φαραώ. Τὸ δ' αὐτὸ καὶ περὶ τοῦ παρὰ τῷ Ἀποστόλῳ λεγομένου λεκτέον πρὸς αὐτούς. Τίνας γὰρ σκληρύνει ὁ Θεός; Τοὺς ἀπολλυμένους ὡσεὶ πεισομένους εἰ μὴ σκληρυνθεῖεν, ἢ δηλονότι σωθησομένους τῷ μὴ εἶναι αὐτοὺς φύσεως ἀπολλυμένης. Τίνας δὲ καὶ ἐλεεῖ; Ἆρα τοὺς σωθησομένους; Καὶ πῶς χρεία ἐλέου δευτέρου αὐτοῖς ἅπαξ κατασκευασθεῖσι σωθησομένοις, καὶ πάντως διὰ τὴν φύσιν μακαρίοις ἐσομένοις; εἰ μὴ ἄρα ἐπεὶ ἐπιδέχονται ἀπώλειαν, εἰ μὴ ἐλεηθεῖεν, ἐλεοῦνται, ἵν' ὅπερ ἐπιδέχονται μὴ λάβωσι τὸ ἀπολέσθαι, ἀλλὰ γένωνται ἐν χώρᾳ σωζομένων; Καὶ ταῦτα μὲν πρὸς ἐκείνους.

Let us begin, then, from the things said concerning Pharaoh as being hardened by God so that he should not send forth the people; along with which there shall be examined at the same time the apostolic saying also: "So then He shows mercy on whom God wills, and whom He wills He hardens" (Rom. 9:18). And certain of the heterodox make use of these passages, almost abolishing free will themselves as well, on account of introducing natures that perish, incapable of being saved, and others that are saved, being in an impossible condition as regards perishing; and they say that Pharaoh, being of a perishing nature, is on this account hardened by God, Who shows mercy on the spiritual, but hardens the earthy. Come then, let us see whatever it is that they say. For we shall inquire of them whether Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of the earthy nature altogether disobeys God; but if he disobeys, what need is there for his heart to be hardened, and this not once, but oftentimes? Unless indeed, since it was possible for him to be persuaded, and he would altogether have been persuaded, inasmuch as he was not earthy, when put to shame by the wonders and signs, yet God has need of him disobeying to a greater extent in order to display His mighty works for the salvation of the many, on this account He hardens his heart. And these things will be said first against them for the overturning of what they suppose, that Pharaoh was of a perishing nature. And the same thing must also be said against them concerning what is said in the Apostle. For whom does God harden? Those who perish, as though they would obey if they were not hardened—or plainly those who would be saved because they are not of a perishing nature. And on whom also does He show mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have once for all been constituted to be saved, and will altogether be blessed on account of their nature? Unless indeed, since they are capable of perdition if they did not obtain mercy, they obtain mercy in order that they may not incur that which they are capable of—namely, perishing—but may come to be in the rank of those who are saved? And so much against those men.

Editors' notes and page, col. 261

Footnotes

Scripture reference (Latin col 262): (printed under page 135)

Footnotes

(43) ‹anchor: not visible in page-foot image› · call in col 262

Rom. IX, 18.

Romans 9:18.

Editors' notes: (printed under page 135)

(32) ‹anchor: not visible in page-foot image› · call in col 262

Sic mss. Libb. editi, « quae mala facta est, bona fieri, aut quae bona fuerit, mala effici. » Infra mss., « quid adhuc opus erat indurari, » etc. Libb. editi, « quid ad hoc opus ei erat indurari, » etc. Ibidem mss., « qui a se non erat durus. » Libb. editi, « qui ante non erat durus. »

So the manuscripts. The printed books have "that what was made evil becomes good, or what was good is made evil." Below, the manuscripts have "what further need was there to be hardened," etc.; the printed books, "what need had he for this, to be hardened," etc. In the same place the manuscripts have "who was not hard of himself"; the printed books, "who was not hard before."

(printed under page 135)

(33) ‹anchor: τῷ Ἀποστόλῳ λεγομένου› · call in col 262

Λεγομένου. Deest in antea editis, sed habetur in mss. Paulo post mss., δηλονότι. Libb. editi, δῆλον ὅτι.

Λεγομένου ("said"): missing in the earlier editions, but found in the manuscripts. Shortly after, the manuscripts have δηλονότι; the printed books, δῆλον ὅτι.

(printed under page 135)

(34) ‹anchor: erat Deo› · call in col 262

Ita mss. Libb. editi, « necessarium erat Deo; » ibidem mss., « dum resistit plurimis signis. » Libb. editi, « dum resistit plurimum. »

So the manuscripts. The printed books have "it was necessary for God." In the same place the manuscripts have "while he resists very many signs"; the printed books, "while he resists very much."

(printed under page 135)

Footnotes

Scripture reference (Latin col 263): (printed under page 136)

(44) ‹anchor: primitivum tuum› · call in col 263

Exod. IX, 17; xii, 12; xi, 5.

Exodus 9:17; 12:12; 11:5.

Editors' notes: (printed under page 136)

(35) ‹anchor: not visible in page-foot image› · call in col 263

Sic libb. editi. Mss. vero, « in quo isti secundum vos misericordia. » Paulo post mss., « commentitiis fabulis introducunt. » Libb. editi, « commotiones fabulis introducunt. »

So the printed books. But the manuscripts have "in which these, according to you, mercy." Shortly after, the manuscripts have "they bring in with invented fables"; the printed books, "they bring in commotions with fables."

(printed under page 136)

(36) ‹anchor: not visible in page-foot image› · call in col 263

Meum. Deest in libb. editis, sed habetur in mss.

"My" [in "let my people go"]: missing in the printed books, but found in the manuscripts.

(printed under page 136)

Page

running head: 263 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A 9. Nunc vero; B Deum legis
old-edition numerals: 116 after per
other: facing Latin version, not set

PG 11:264

Ἐπαπορητέον δὲ πρὸς τοὺς νομίζοντας νενοηκέναι τὸ, « ἐσκλήρυνε, » τί δήποτε λέγουσι τὸν Θεὸν ἐνεργοῦντα σκληρύνειν καρδίαν, καὶ τί προτιθέμενον τοῦτο ποιεῖν. Τηρείτωσαν γὰρ καὶ ἔννοιαν Θεοῦ, κατὰ μὲν τὸ ὑγιὲς δικαίου καὶ ἀγαθοῦ· εἰ δὲ μὴ βούλονται, ἐπὶ τοῦ παρόντος αὐτοῖς συγκεχωρήσθω, δικαίου· καὶ παραστησάτωσαν πῶς ὁ ἀγαθὸς καὶ δίκαιος, ἢ ὁ δίκαιος μόνον φαίνεται δίκαιος, σκληρύνων καρδίαν τοῦ διὰ τὸ σκληρύνεσθαι ἀπολλυμένου, καὶ πῶς ὁ δίκαιος αἴτιος ἀπωλείας γίνεται καὶ ἀπειθείας τῶν ὑπ' αὐτοῦ διὰ τὸ σκληρύνεσθαι καὶ ἀπειθεῖν αὐτῷ κολαζομένων. Τί δὲ αὐτῷ καὶ μέμφεται λέγων· « Σὺ δὲ οὐ βούλει ἐξαποστεῖλαι τὸν λαόν μου· ἰδοὺ πατάξω πάντα τὰ πρωτότοκα ἐν Αἰγύπτῳ, καὶ τὸν πρωτότοκόν σου· » καὶ ὅσα ἄλλα ἀναγέγραπται ὡς τοῦ Θεοῦ λέγοντος διὰ Μωσέως τῷ Φαραώ; Ἀναγκαῖον γὰρ τὸν πιστεύοντα ὅτι ἀληθεῖς αἱ Γραφαὶ καὶ ὅτι ὁ Θεὸς δίκαιος, ἐὰν εὐγνωμονῇ, ἀγωνίζεσθαι πῶς ἐν τοιαύταις λέξεσι τρανῶς δίκαιος νοηθῇ. Εἰ μὲν γὰρ ἀπογραψάμενός τις γυμνῇ τῇ κεφαλῇ ἵστατο πρὸς τὸ πονηρὸν εἶναι τὸν δημιουργὸν, ἄλλων ἔδει λόγων πρὸς αὐτόν.

And we must raise a difficulty against those who suppose they have understood the word "hardened," as to what on earth they say God does when He hardens a heart, and with what purpose He does this. For let them preserve a conception of God as, according to sound doctrine, righteous and good—or if they do not wish this, let it be conceded to them for the present, righteous—and let them show how the good and righteous One, or the righteous One alone, appears righteous in hardening the heart of him who perishes on account of being hardened, and how the righteous One becomes the cause of perdition and of disobedience for those who are punished by Him on account of being hardened and disobeying Him. And why does He also blame him, saying: "But you do not wish to send forth My people; behold, I will smite all the firstborn in Egypt, and your firstborn" (cf. Exod. 9:17; 12:12; 4:23), and whatever other things are recorded as God speaking through Moses to Pharaoh? For it is necessary for him who believes that the Scriptures are true and that God is righteous, if he is reasonable, to contend earnestly how in such expressions He may be clearly understood as righteous. For if anyone had registered himself and stood with bare head for the Creator's being evil, there would be need of other arguments against him.

Editors' notes and page, col. 264

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 264
marginal letters: A Ἐπαπορητέον δὲ; B δημιουργὸν, ἄλλων
old-edition numerals: (none)
other: full-width Latin lines at top (uraliter, sed ex...), below Greek (orsus justitiae...), and at foot (RPRETATIO NOVA.) cut off at left edge, not set

PG 11:265

Ἐπεὶ δέ φασι διακεῖσθαι περὶ αὐτοῦ ὡς περὶ δικαίου, καὶ ἡμεῖς ὡς περὶ ἀγαθοῦ ἅμα καὶ δικαίου, σκοπήσωμεν πῶς ἂν ὁ ἀγαθὸς καὶ δίκαιος σκληρύνοι τὴν καρδίαν Φαραώ. Ὅρα τοίνυν εἰ διά τινος παραδείγματος, ᾧ ὁ Ἀπόστολος ἐν τῇ πρὸς Ἑβραίους ἐχρήσατο, δυνάμεθα παραστῆσαι πῶς μιᾷ ἐνεργείᾳ ὁ Θεὸς ὃν μὲν ἐλεεῖ, ὃν δὲ σκληρύνει, οὐ προτιθέμενος σκληρύνειν, ἀλλὰ διὰ προθέσεως χρηστῆς, ᾗ ἐπακολουθεῖ, διὰ τὸ τῆς κακίας ὑποκείμενον τοῦ παρ' ἑαυτοῖς κακοῦ, τὸ σκληρύνεσθαι, σκληρύνειν λεγόμενος τὸν σκληρυνόμενον· « Γῆ, φησὶν, ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον ὑετὸν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ὑπὸ τοῦ Θεοῦ· ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς· ἧς τὸ τέλος εἰς καῦσιν. » Οὐκοῦν μία ἐνέργεια ἡ κατὰ τὸν ὑετόν· μιᾶς δὲ ἐνεργείας οὔσης τῆς κατὰ τὸν ὑετὸν, ἡ μὲν γεωργηθεῖσα γῆ καρποφορεῖ, ἡ δὲ ἀμεληθεῖσα καὶ χέρσος ἀκανθοφορεῖ. Καὶ δύσφημον ἂν δόξαι εἶναι τὸ λέγειν τὸν ὕοντα, Ἐγὼ τοὺς καρποὺς ἐποίησα, καὶ τὰς ἀκάνθας τὰς ἐν τῇ γῇ· ἀλλ' εἰ καὶ δύσφημον, ἀλλ' ἀληθές· ὑετοῦ γὰρ μὴ γενομένου, οὔτ' ἂν καρποὶ, οὔτ' ἄκανθαι γεγόνεισαν· τούτου δὲ εὐκαίρως καὶ μεμετρημένως ἐπιῤῥεύσαντος, ἀμφότερα γεγένηται. Ἐκφέρουσα γοῦν ἀκάνθας καὶ τριβόλους ἡ πιοῦσα γῆ τὸν ἐπ' αὐτῆς ἐρχόμενον ὑετὸν πολλάκις, ἀδόκιμος καὶ κατάρας ἐγγὺς γίνεται. Οὐκοῦν τὸ μὲν ἀγαθὸν τοῦ ὑετοῦ, καὶ ἐπὶ τὴν χείρονα γῆν ἐλήλυθε· τὸ δὲ ὑποκείμενον ἠμελημένον, καὶ ἀγεώργητον τυγχάνον, ἀκάνθας καὶ τριβόλους ἐβλάστησεν. Οὕτω τοίνυν καὶ τὰ γινόμενα ὑπὸ τοῦ Θεοῦ τεράστια οἱονεὶ ὑετός ἐστιν· αἱ δὲ προαιρέσεις αἱ διάφοροι, οἱονεὶ ἡ γεγεωργημένη γῆ ἐστι καὶ ἠμελημένη, μιᾷ τῇ φύσει ὡς γῆ τυγχάνουσα.

Since, however, they say that they are disposed concerning Him as concerning a righteous One, and we as concerning One Who is at the same time good and righteous, let us consider how the good and righteous One could harden the heart of Pharaoh. See, then, whether through a certain example which the Apostle used in the Epistle to the Hebrews we are able to establish how by a single operation God shows mercy on one man and hardens another—not purposing to harden, but through a kindly purpose, which hardening follows as a consequence on account of the underlying substrate of wickedness of the evil within themselves, being said to harden him who is hardened: "For land," he says, "which has drunk the rain that comes upon it, and brings forth herbage fit for those on whose account it is also tilled, partakes of a blessing from God; but if it bears thorns and thistles, it is rejected and near to a curse, whose end is for burning" (Heb. 6:7–8). Therefore there is one operation, that with respect to the rain; and while there is one operation with respect to the rain, the tilled land bears fruit, whereas the neglected and barren land bears thorns. And it might seem ill-omened for Him Who sends rain to say, "I made the fruits, and the thorns that are in the land"; yet even if it is ill-omened, still it is true; for had rain not occurred, neither fruits nor thorns would have come to be, whereas when this has flowed upon it seasonably and in due measure, both have come to be. At all events, the land that has drunk the rain coming oftentimes upon it and yet bears thorns and thistles becomes rejected and near to a curse. Therefore the good of the rain has come even upon the worse land; but the underlying substrate, being neglected and untilled, sprouted thorns and thistles. Thus, then, the wonders also that are wrought by God are as it were rain; while the different choices are as it were the tilled and the neglected land, being one in nature as land.

Editors' notes and page, col. 265

Footnotes

Scripture reference (Latin col 266): (printed under page 137)

Footnotes

(45) ‹anchor: cujus finis ad exustionem› · call in col 266

Hebr. VI, 7, 3.

Hebrews 6:7, 3 [as printed; verse 8 is meant].

Editors' notes: (printed under page 137)

(37) ‹anchor: not visible in page-foot image› · call in col 266

Libb. editi: « respiciamus. » Paulo post mss., « si ostenderimus quoniam uno eodemque opere. » Libb. editi, « si ostendimus quoniam uno eodemque tempore. » Infra libb. editi, « dum ad terminum poena differtur. » Sed mss. ut in nostro textu.

The printed books have "let us look back." Shortly after, the manuscripts have "if we shall have shown that by one and the same working"; the printed books, "if we show that at one and the same time." Below, the printed books have "while the penalty is deferred to the end." But the manuscripts as in our text.

(printed under page 137)

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Vide Origenian. lib. ii, q. 7, num. 14.

See the Origeniana, book II, question 7, no. 14.

(printed under page 137)

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Suae. Deest in antea editis, sed habetur in mss. Paulo post mss., « opportunam his a quibus colitur. » Libb. editi, « optimam his quibus colitur. »

"Its own": missing in the earlier editions, but found in the manuscripts. Shortly after, the manuscripts have "fit for those by whom it is tilled"; the printed books, "best for those for whom it is tilled."

(printed under page 137)

(40) ‹anchor: et spinas ac tribulos ego feci› · call in col 266

Sic mss. Libb. autem editi, « ex persona impiorum loquens dicat: Ergo imber fecit. » Ibidem mss., « nec fructus, nec spinae. » In libb. editis deest « nec fructus. » Paulo post mss., « culpa mali seminis reflectetur. » In editis deest « mali. » Paulo infra mss., « radices noxii graminis. » In editis pro « graminis » legitur, « germinis. »

So the manuscripts. But the printed books have "speaking in the person of the ungodly should say: So the rain did it." In the same place the manuscripts have "neither fruit nor thorns"; in the printed books "neither fruit" is missing. Shortly after, the manuscripts have "the blame of the bad seed will be turned back"; in the printed editions "bad" is missing. A little below, the manuscripts have "the roots of harmful grass"; in the printed editions "of sprouting" is read for "of grass."

(printed under page 137)

(41) ‹anchor: desidiae autem suae› · call in col 266

Desidiae autem suae. Sic mss. Editi omittunt « suae. » Ibidem mss., « ita fit ut bonitas. » Libb. editi, « ita ut bonitas. » Paulo post mss., « diligentibus utilibusque cultoribus. » In editis deest, « utilibusque. »

"But to their own idleness": so the manuscripts; the printed editions omit "their own." In the same place the manuscripts have "so it comes about that the goodness"; the printed books, "so that the goodness." Shortly after, the manuscripts have "to diligent and useful cultivators"; in the printed editions "and useful" is missing.

(printed under page 137)

Footnotes

(42) ‹anchor: not visible in page-foot image› · call in col 267

Ita mss. Libb. autem editi, « superbius ac spinosius fiat et mitescat. » Ibidem mss., « verum ad evidentiorem, » etc. Libb. editi, « unde ad evidentiorem, » etc.

So the manuscripts. But the printed books have "should become prouder and thornier, and grow mild." In the same place the manuscripts have "but to a clearer," etc.; the printed books, "whence to a clearer," etc.

(printed under page 138)

(43) ‹anchor: cor Pharaonis› · call in col 267

Cor Pharaonis. Sic mss. Libb. editi, « domus Pharaonis. »

"Pharaoh's heart": so the manuscripts. The printed books have "Pharaoh's house."

(printed under page 138)

Page

running head: 267 ORIGENIS ΠΕΡΙ ΑΡΧ
marginal letters: A 11. Verum ad; B tiam declarabat; C surdum. Frequenter
old-edition numerals: (none)
other: facing Latin version, not set

PG 11:268

Ὥσπερ δὲ καὶ εἰ ὁ ἥλιος ἔλεγε, φωνὴν προϊέμενος, ὅτι ἐγὼ τήκω καὶ ξηραίνω, ἐναντίων ὄντων τοῦ τήκεσθαι καὶ τοῦ ξηραίνεσθαι, οὐκ ἂν ψεῦδος ἔλεγε παρὰ τὸ ὑποκείμενον, ἀπὸ τῆς μιᾶς θερμότητος τηκομένου μὲν τοῦ κηροῦ, ξηραινομένου δὲ τοῦ πηλοῦ· οὕτως ἡ μία ἐνέργεια ἡ διὰ Μωσέως γινομένη, σκληρυσμὸν μὲν ἤλεγχε τὸν τοῦ Φαραὼ, διὰ τὴν κακίαν αὐτοῦ· πειθὼ δὲ τὴν τῶν ἐπιμίκτων Αἰγυπτίων συνεξορμησάντων τοῖς Ἑβραίοις. Καὶ τὸ κατὰ τὸ βραχὺ δὲ ἀναγεγράφθαι οἱονεὶ μαλάσσεσθαι τὴν καρδίαν Φαραὼ, λέγοντος· « Ἀλλ' οὐ μακρὰν ἀποτενεῖτε· τριῶν γὰρ ἡμερῶν πορεύσεσθε, καὶ τὰς γυναῖκας ὑμῶν καταλείπετε· » καὶ ὅσα ἄλλα κατὰ βραχὺ ἐνδιδοὺς πρὸς τὰ τεράστια ἔλεγε, δηλοῖ ὅτι ἐνήργει μέν τι καὶ εἰς αὐτὸν τὰ σημεῖα, οὐ μὴν τὸ πᾶν κατειργάζετο. Οὐκ ἂν δὲ οὐδὲ ταῦτα ἐγίνετο, εἰ τὸ νοούμενον ὑπὸ τῶν πολλῶν, « σκληρυνῶ τὴν καρδίαν Φαραὼ, » ὑπ' αὐτοῦ ἐνηργεῖτο τοῦ Θεοῦ δηλονότι. Οὐκ ἄτοπον δὲ καὶ ἀπὸ συνηθείας τὰ τοιαῦτα παραμυθήσασθαι, πολλάκις τῶν χρηστῶν δεσποτῶν φασκόντων τοῖς διὰ τὴν χρηστότητα καὶ τὴν μακροθυμίαν ἐπιτριβομένοις οἰκέταις τό· Ἐγώ σε πονηρὸν ἐποίησα, καὶ ἐγώ σοι αἴτιος γέγονα τῶν τηλικούτων ἁμαρτημάτων· δεῖ γὰρ τοῦ ἤθους ἀκοῦσαι καὶ τῆς δυνάμεως τοῦ λεγομένου, καὶ μὴ συκοφαντεῖν μὴ κατακούοντας τοῦ βουλήματος τοῦ λόγου· Ὁ γοῦν Παῦλος ταῦτα σαφῶς ἐξετάσας φησὶ πρὸς τὸν ἁμαρτάνοντα· « Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ εἰς μετάνοιάν σε ἄγει; Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν, θησαυρίζεις ἑαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας Θεοῦ. » Ἃ γὰρ λέγει πρὸς τὸν ἁμαρτάνοντα ὁ Ἀπόστολος,

And just as if the sun also were to say, uttering a voice, "I melt and I dry up," though melting and drying up are contraries, he would not speak a falsehood by reason of the underlying substrate, wax being melted and clay being dried up by the single heat; so the single operation that took place through Moses convicted the hardening of Pharaoh on account of his wickedness, and the persuasion of the mixed Egyptians who set out together with the Hebrews. And the fact that it is recorded that Pharaoh's heart was, so to speak, softened little by little, when he said: "But you shall not go far; for you shall go a three days' journey, and leave your wives behind" (cf. Exod. 8:28; 10:8–11, 24), and whatever else he said when yielding little by little to the wonders, shows that the signs wrought something even upon him, yet did not accomplish the whole. Yet not even these things would have taken place if what is understood by the multitude, "I will harden the heart of Pharaoh," had been wrought by God Himself, plainly. And it is not out of place to explain such things from custom also, since kindly masters oftentimes say to servants who are ruined on account of their kindness and long-suffering: "I made you wicked, and I have become to you the cause of such great offences"; for one must attend to the character and the force of what is said, and not cavil through not hearkening to the intent of the saying. At all events, Paul, having clearly examined these things, says to the sinner: "Or do you despise the riches of His kindness and of His forbearance and of His long-suffering, not knowing that the kindness of God leads you to repentance? But according to your hardness and unrepentant heart, you treasure up for yourself wrath in the day of wrath and of the revelation of the righteous judgement of God" (Rom. 2:4–5). For what the Apostle says to the sinner,

Editors' notes and page, col. 268

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 268
marginal letters: A Ὥσπερ δὲ καὶ; B ἂν δὲ οὐδὲ; C ἀμετανόητον καρδίαν
old-edition numerals: 118 at the right end of the full-width Latin line at top (imbres 118), not set
other: full-width Latin lines at top (ctus proferat...) and at foot (RPRETATIO NOVA.) cut off at left edge, not set

PG 11:269

λεγέσθω πρὸς τὸν Φαραὼ, καὶ πάνυ ἁρμοδίως νοηθείη ταῦτα ἀπαγγελλόμενα αὐτῷ, κατὰ τὴν σκληρότητα καὶ ἀμετανόητον αὐτοῦ καρδίαν, θησαυρίζοντι ἑαυτῷ ὀργήν· τῆς σκληρότητος οὐκ ἂν ἐλεγχθείσης οὕτως, οὐδὲ φανερᾶς γεγενημένης, εἰ μὴ τὰ σημεῖα ἐγεγόνει, ἢ ἐγεγόνει μὲν, μὴ τοσαῦτα δὲ καὶ τηλικαῦτα.

let that be said to Pharaoh, and very fittingly would these things be understood as declared to him, treasuring up for himself wrath according to his hardness and his unrepentant heart; whereas his hardness would not have been so convicted, nor have become manifest, if the signs had not taken place, or if they had indeed taken place, yet not so many and so great.

Ἀλλ' ἐπεὶ δυσπειθεῖς αἱ τοιαῦται διηγήσεις, καὶ βίαιοι εἶναι νομίζονται, ἴδωμεν καὶ ἀπὸ προφητικοῦ λόγου τί φασιν οἱ πολλῆς χρηστότητος Θεοῦ πεπειραμένοι καὶ μὴ βιώσαντες καλῶς, ἀλλὰ μετὰ ταῦτα ἁμαρτήσαντες· « Τί ἐπλάνησας ἡμᾶς, Κύριε, ἀπὸ τῆς ὁδοῦ σου; Ἵνα τί ἐσκλήρυνας ἡμῶν τὴν καρδίαν, τοῦ μὴ φοβεῖσθαι τὸ ὄνομά σου; Ἐπίστρεψον διὰ τοὺς δούλους σου, διὰ τὰς φυλὰς τῆς κληρονομίας σου, ἵνα μικρόν τι κληρονομήσωμεν τοῦ ὄρους τοῦ ἁγίου σου. » Καὶ ἐν τῷ Ἱερεμίᾳ· « Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην, ἐκράτησας καὶ ἠδυνάσθης. » Τὸ γὰρ, « ἵνα τί ἐσκλήρυνας ἡμῶν τὴν καρδίαν, τοῦ μὴ φοβεῖσθαι τὸ ὄνομά σου; » λεγόμενον ὑπὸ τῶν ἐλεηθῆναι παρακαλούντων, ἐν ἤθει λεγόμενον τοιοῦτόν ἐστιν· Ἵνα τί ἐπὶ τοσοῦτον ἐφείσω ἡμῶν, οὐκ ἐπισκεπτόμενος ἡμᾶς ἐπὶ ταῖς ἁμαρτίαις, ἀλλὰ καταλιπὼν ἕως εἰς μέγεθος ἔλθῃ πταισμάτων τὰ ἡμέτερα; Ἐγκαταλείπει δὲ μὴ κολαζομένους τοὺς πλείονας, ἵνα τε τὰ ἑκάστου ἤθη ἐκ τοῦ ἐφ' ἡμῖν ἐξετασθῇ, καὶ φανεροὶ μὲν ἐκ τῆς γενομένης βασάνου οἱ κρείττους γένωνται· οἱ δὲ λοιποὶ μὴ λαθόντες, οὐχὶ Θεὸν, πάντα γὰρ οἶδε πρὸ γενέσεως αὐτῶν, ἀλλὰ τὰ λογικὰ καὶ αὑτοὺς, ὕστερον τύχωσιν ὁδοῦ θεραπείας· οὐκ ἂν ἐγνωκότες τὴν εὐεργεσίαν, εἰ μὴ ἑαυτῶν κατεγνώκεισαν· ὅπερ

But since such explanations are hard to believe, and are supposed to be forced, let us see from the prophetic word also what those say who have experienced much kindness of God and have not lived well, but have sinned afterwards: "Why hast Thou made us to err, O Lord, from Thy way? Wherefore hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants' sake, for the tribes of Thine inheritance, that we may inherit a little of Thy holy mountain" (Isa. 63:17–18). And in Jeremiah: "Thou hast deceived me, O Lord, and I was deceived; Thou hast laid hold and hast prevailed" (Jer. 20:7). For the saying, "Wherefore hast Thou hardened our heart, so as not to fear Thy name?" spoken by those who beseech to obtain mercy, when spoken in character, is of such a sort as this: "Wherefore hast Thou spared us to such an extent, not visiting us for our sins, but leaving us until our offences come to a great size?" Now He leaves the greater number unpunished, both in order that the characters of each may be tested out of what is in our power, and that the better ones may become manifest as a result of the trial that has taken place; while the rest, not escaping notice—not the notice of God, for He knows all things before their coming into being, but that of rational beings and of themselves—may afterwards obtain a way of healing; since they would not have known the benefaction if they had not condemned themselves; which

Editors' notes and page, col. 269

Footnotes

Scripture references (Latin col 270): (printed under page 139)

Footnotes

(46) ‹anchor: not visible in page-foot image› · call in col 270

Rom. II, 4, 5.

Romans 2:4–5.

(printed under page 139)

(47) ‹anchor: de monte sancto tuo› · call in col 270

Isa. lxiii, 17, 18.

Isaiah 63:17–18.

(printed under page 139)

(48) ‹anchor: tenuisti et potuisti› · call in col 270

Jerem. xx, 7.

Jeremiah 20:7.

Editors' notes: (printed under page 139)

(44) ‹anchor: not visible in page-foot image› · call in col 270

Ἦ ἐγεγόνει. Haec omissa sunt in antea editis, sed habentur in mss.

Ἦ ἐγεγόνει ("or had come about"): these words were omitted in the earlier editions, but are found in the manuscripts.

(printed under page 139)

(45) ‹anchor: not visible in page-foot image› · call in col 270

Sic mss. Libb. editi, « et pessimae insolentiae. » Paulo post mss., « nos tropum primo. » In editis deest « primo. » Post paululum, « virtutem dicti intelligere. » In editis pro « dicti, » legitur, « Dei. » Ibidem mss., « sensum non diligentius exploremus. » In editis deest, « non. » Paulo post mss., « de talibus tractans. » Libb. editi, « de talibus tradens. »

So the manuscripts. The printed books have "and of the worst insolence." Shortly after, the manuscripts have "we first [explain] the figure"; in the printed editions "first" is missing. A little after, "to understand the force of the saying"; in the printed editions "of God" is read for "of the saying." In the same place the manuscripts have "let us not examine the sense more carefully"; in the printed editions "not" is missing. Shortly after, the manuscripts have "treating of such things"; the printed books, "handing down of such things."

(printed under page 139)

(46) ‹anchor: not visible in page-foot image› · call in col 270

Ita mss. Libb. editi, « ad patientiam. » Paulo post libb. editi, « in die judicii Dei. » Sed mss. ut in nostro textu. Paulo infra mss. « de ipso dici consonanter invenies. » In editis deest « dici. » Ibidem mss., « secundum duritiam suam. » Editi vero, « secundum duritiam ejus. »

So the manuscripts. The printed books have "to patience." Shortly after, the printed books have "in the day of the judgement of God." But the manuscripts as in our text. A little below, the manuscripts have "you will find it said fittingly of him"; in the printed editions "said" is missing. In the same place the manuscripts have "according to his own hardness"; but the printed editions, "according to his hardness."

(printed under page 139)

(47) ‹anchor: haereditatis› · call in col 270

Tuae, ut et nos parum aliquid haereditatis. Haec desunt in antea editis, sed habentur in omnibus mss. Infra mss. « velut si quis dicat. » In editis deest, « si. »

"Your [inheritance], that we too [may take] some small part of the inheritance": these words are missing in the earlier editions, but are found in all the manuscripts. Below, the manuscripts have "as if someone should say"; in the printed editions "if" is missing.

(printed under page 139)

Footnotes

Scripture references (Latin col 271): (printed under page 140)

(49) ‹anchor: not visible in page-foot image› · call in col 271

Hebr. XII, 6.

Hebrews 12:6.

(printed under page 140)

(50) ‹anchor: not visible in page-foot image› · call in col 271

Rom. VIII, 35.

Romans 8:35.

(printed under page 140)

(51) ‹anchor: se exaltat, humiliabitur› · call in col 271

Luc. XVIII, 14.

Luke 18:14.

(printed under page 140)

(52) ‹anchor: in conspectu Dei› · call in col 271

I Cor. I, 29.

1 Corinthians 1:29.

Editors' notes: (printed under page 140)

(48) ‹anchor: not visible in page-foot image› · call in col 271

Libb. editi, « sessoris patitur calcem, et frenis ora ferratis obteritur, indurescit. Sic puerilitas, » etc. Paulo post iidem libb. editi, « ex quo arbitrandum est filiorum et in ordinem. » Sed utrobique mss. ut in nostro textu.

The printed books have "it suffers the rider's heel, and its mouth is chafed by iron bits, it grows hard. So childhood," etc. Shortly after, the same printed books have "from which it is to be judged of the sons and into order." But in both places the manuscripts as in our text.

(printed under page 140)

(49) ‹anchor: not visible in page-foot image› · call in col 271

An fames. Deest in antea editis, sed habetur in mss. Infra mss., « quam rationabilibus coelestibusque virtutibus. » In editis deest « coelestibusque. »

"Or famine": missing in the earlier editions, but found in the manuscripts. Below, the manuscripts have "than to the rational and heavenly powers"; in the printed editions "and heavenly" is missing.

(printed under page 140)

(50) ‹anchor: rium venerint› · call in col 271

Ita mss. Libb. editi, « ad beneficia consequenda per desiderium venerint. » Infra libb. editi, « non egerit gratias medico, quoniam non prius periculum sui languoris cognovit. » Mss. ut in nostro textu.

So the manuscripts. The printed books have "they have come through desire to obtaining benefits." Below, the printed books have "he will not have given thanks to the physician, since he did not first recognize the danger of his sickness." The manuscripts as in our text.

(printed under page 140)

(51) ‹anchor: arrogantiam rursus animae› · call in col 271

Ita mss. In editis deest « rursus animae. » Paulo post mss., « qui primatus suos proprios. » Libb. editi, « qui primitus honores suos proprios. » Infra mss, « meminerunt utique. » Libb. editi, « meminerint utique. »

So the manuscripts; in the printed editions "again of the soul" is missing. Shortly after, the manuscripts have "who [believed] his primacies his own"; the printed books, "who [believed] his honours at first his own." Below, the manuscripts have "they certainly remembered"; the printed books, "they should certainly remember."

(printed under page 140)

Page

running head: 271 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A si non assidui; B nifestatur et
old-edition numerals: 121 after datos
other: facing Latin version, not set

PG 11:272

συμφέρει ἑκάστῳ ἵνα αἴσθηται τῆς ἰδιότητος αὐτοῦ καὶ τῆς χάριτος τοῦ Θεοῦ. Ὁ δὲ μὴ αἰσθανόμενος τῆς ἰδίας ἀσθενείας καὶ τῆς θείας χάριτος, κἂν εὐεργετῆται, μὴ ἑαυτοῦ πεπειραμένος, μηδὲ ἑαυτοῦ κατεγνωκὼς, οἰήσεται ἴδιον εἶναι ἀνδραγάθημα τὸ ἀπὸ τῆς οὐρανίου χάριτος αὐτῷ ἐπιχορηγηθέν· τοῦτο δὲ οἴημα ἐμποιῆσαν καὶ φυσίωσιν, αἴτιον ἔσται καταπτώσεως· ὅπερ νομίζομεν καὶ περὶ τὸν διάβολον γεγονέναι, ἑαυτῷ χαρισάμενον ἃ εἶχε προτερήματα, ὅτε ἄμωμος ἦν· « πᾶς γὰρ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται· ὡς πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. » Κατανόει δὲ ὅτι διὰ τοῦτο ἀποκέκρυπται ἀπὸ σοφῶν καὶ συνετῶν τὰ θεῖα, ἵνα, ὥς φησιν ὁ Ἀπόστολος, « μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ Θεοῦ· » καὶ ἀποκεκάλυπται νηπίοις, τοῖς μετὰ τὴν νηπιότητα ἐπὶ τὰ κρείττονα ἐληλυθόσι, καὶ μεμνημένοις ὅτι οὐ παρὰ τὴν ἑαυτῶν αἰτίαν τοσοῦτον ὅσον παρὰ τὴν ἄῤῥητον εὐεργεσίαν ἐπὶ πλεῖστον ὅσον μακαριότητος ἐληλύθασιν.

is profitable for each one, in order that he may perceive his own peculiar nature and the grace of God. Whereas he who does not perceive his own weakness and the divine grace, even if he is benefited, not having had experience of himself nor having condemned himself, will suppose that what has been supplied to him from the heavenly grace is his own brave achievement; and this, producing conceit and puffing up, will be a cause of downfall; which very thing we suppose to have happened in the case of the devil also, when he attributed to himself the excellences that he had when he was blameless; "for everyone who exalts himself shall be humbled, as everyone who humbles himself shall be exalted" (Luke 14:11; 18:14). And consider that on this account divine things have been hidden from the wise and understanding, in order that, as the Apostle says, "no flesh may boast before God" (1 Cor. 1:29); and they have been revealed to babes (Matt. 11:25), those who after babyhood have come to better things, and who remember that not so much on account of their own cause as on account of the ineffable benefaction they have come to the greatest possible degree of blessedness.

Editors' notes and page, col. 272

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 272
marginal letters: A συμφέρει ἑκάστῳ; B ἐπὶ τὰ κρείττονα
old-edition numerals: (none)
other: full-width Latin lines below Greek (ices Dei ministraeque... and ERPRETATIO NOVA.) cut off at left edge, not set

PG 11:273

Οὐκοῦν ἐγκαταλείπεται θείᾳ κρίσει ὁ ἐγκαταλειπόμενος, καὶ μακροθυμεῖ ἐπί τινας τῶν ἁμαρτανόντων ὁ Θεὸς, οὐκ ἀλόγως, ἀλλ' ὡς αὐτοῖς συνοίσοντος, ὡς πρὸς τὴν ἀθανασίαν τῆς ψυχῆς καὶ τὸν ἄπειρον αἰῶνα, τοῦ μὴ ταχὺ συνεργηθῆναι εἰς σωτηρίαν, ἀλλὰ βράδιον ἐπὶ ταύτην ἀχθῆναι μετὰ τὸ πειραθῆναι πολλῶν κακῶν. Ὥσπερ γὰρ, τινὰ οἱ ἰατροὶ δυνάμενοι τάχιον ἰάσασθαι, ὅταν ἐγκεκρυμμένον ἰὸν ὑπονοῶσιν ὑπάρχειν περὶ τὰ σώματα, τὸ ἐναντίον τῷ ἰάσασθαι ἐργάζονται, διὰ τὸ ἰᾶσθαι βούλεσθαι ἀσφαλέστερον τοῦτο ποιοῦντες· ἡγούμενοι κρεῖττον εἶναι πολλῷ χρόνῳ παρακατασχεῖν τινα ἐν τῷ φλεγμαίνειν καὶ κάμνειν, ὑπὲρ τοῦ βεβαιότερον αὐτὸν τὴν ὑγείαν ἀπολαβεῖν, ἤπερ τάχιον μὲν ῥῶσαι δοκεῖν, ὕστερον δὲ ἀναδῦναι, καὶ πρὸς καιρὸν γενέσθαι τὴν ταχυτέραν ἴασιν· τὸν αὐτὸν τρόπον καὶ ὁ Θεὸς γινώσκων τὰ κρύφια τῆς καρδίας, καὶ προγινώσκων τὰ μέλλοντα, διὰ τῆς μακροθυμίας ἐπιτρέπει τάχα καὶ διὰ τῶν ἔξωθεν συμβαινόντων ἐφελκόμενος τὸ ἐν κρυπτῷ κακὸν ὑπὲρ τοῦ καθᾶραι τὸν δι' ἀμέλειαν τὰ σπέρματα τῆς ἁμαρτίας κεχωρηκότα, ἵνα εἰς ἐπιπολὴν ἐλθόντα αὐτά τις ἐμέσας, εἰ καὶ ἐπὶ πλεῖον ἐν κακοῖς γεγένηται, ὕστερον δυνηθῇ, καθαρσίου τυχὼν τοῦ μετὰ τὴν κακίαν, ἀναστοιχειωθῆναι· Θεὸς γὰρ οἰκονομεῖ τὰς ψυχὰς οὐχ ὡς πρὸς τὴν φέρ' εἰπεῖν πεντηκονταετίαν τῆς ἐνθάδε ζωῆς, ἀλλ' ὡς πρὸς τὸν ἀπέραντον αἰῶνα· ἄφθαρτον γὰρ φύσιν πεποίηκε τὴν νοερὰν, καὶ αὐτῷ συγγενῆ, καὶ οὐκ ἀποκλείεται, ὥσπερ ἐπὶ τῆς ἐνταῦθα ζωῆς, ἡ λογικὴ ψυχὴ τῆς θεραπείας.

Therefore he who is forsaken is forsaken by divine judgement, and God is long-suffering towards certain of those who sin, not without reason, but because it will be profitable for them, with respect to the immortality of the soul and the infinite age, that they should not quickly be assisted unto salvation, but should be led to it more slowly after having experienced many evils. For just as physicians, though able to heal someone more quickly, whenever they suspect that a hidden poison exists about the bodies, work the contrary to healing, doing this on account of wishing to heal more safely, deeming it better to detain someone for a long time in inflammation and sickness in order that he may recover his health more securely, than to seem to strengthen him more quickly, but afterwards for it to break out again, and for the quicker healing to be only for a season; in the same way God also, knowing the secrets of the heart and foreknowing the things to come, in His long-suffering permits certain things, and through the things that befall from without draws out the evil that is in secret, in order to cleanse him who through carelessness has admitted the seeds of sin, so that when they have come to the surface, someone, having vomited them out, even if he has been to a greater extent in evils, may afterwards be able, upon obtaining the cleansing that follows wickedness, to be refashioned from the elements; for God administers souls not with reference to the fifty years, so to speak, of the life here, but with reference to the boundless age; for He has made the intellectual nature incorruptible and akin to Himself, and the rational soul is not shut out from healing, as in the life here.

Editors' notes and page, col. 273

Footnotes

(52) ‹anchor: not visible in page-foot image› · call in col 274

Συνοίσοντος ὡς πρὸς τὴν ἀθανασίαν. Ita libb. editi cum aliquot mss. In aliis mss. deest ὡς.

Συνοίσοντος ὡς πρὸς τὴν ἀθανασίαν ("as being of benefit with a view to immortality"): so the printed books with some manuscripts. In other manuscripts ὡς is missing.

(printed under page 141)

(53) ‹anchor: εἰ καὶ ἐπὶ› · call in col 274

In libb. editis deest ἐπί quod habetur in mss.

In the printed books ἐπί is missing, which is found in the manuscripts.

(printed under page 141)

(54) ‹anchor: ὥσπερ ἐπὶ› · call in col 274

Ἐπί. Deest quoque in antea editis, licet habeatur in mss.

Ἐπί: this too is missing in the earlier editions, though it is found in the manuscripts.

(printed under page 141)

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Sic mss. Libb. editi, « obtrusis. » Paulo post optime mss. « exclusus a solitis meatibus. » Libb. editi mendose, « exclusus a salutis meatibus. »

So the manuscripts. The printed books have "thrust in." Shortly after, the manuscripts have, very well, "shut out from its usual passages"; the printed books, faultily, "shut out from the passages of health."

(printed under page 141)

Footnotes

Scripture reference (Latin col 275): (printed under page 142)

(53) ‹anchor: not visible in page-foot image› · call in col 275

Matth. XIII, 5.

Matthew 13:5.

Editors' notes: (printed under page 142)

(56) ‹anchor: not visible in page-foot image› · call in col 275

Libb. editi, « δημιουργὸς, ὑπερτίθεται τὴν νομισθεῖσαν ὡς τάχιον. » Sed mss. ut in nostro textu.

The printed books have δημιουργὸς, ὑπερτίθεται τὴν νομισθεῖσαν ὡς τάχιον ("the Creator postpones what was thought [to come] more quickly"). But the manuscripts as in our text.

(printed under page 142)

(57) ‹anchor: not visible in page-foot image› · call in col 275

Sic mss. Libb. editi, « aestuari. » Infra mss., « pro eo quod videat aliam terram. » Libb. editi, « pro eo quod viderat ad eam terram. » Paulo post mss., « ne forte citius germinata seges summa tenuis soli fronte procedens. » Libb. editi, « ne forte citius germinante segete summa tenuis soli fronte ea procedens. »

So the manuscripts. The printed books have "to be scorched." Below, the manuscripts have "because he sees other ground"; the printed books, "because he had seen to that ground." Shortly after, the manuscripts have "lest perhaps the crop, sprouting too quickly, coming forth on the thin topmost face of the soil"; the printed books, "lest perhaps, the crop sprouting too quickly, it coming forth on the thin topmost face of the soil."

(printed under page 142)

(58) ‹anchor: qui prius increpabat› · call in col 275

Qui prius increpabat. Haec desunt in antea editis, sed habentur in mss. Ibidem libb. editi, « rationabiliter factum probabitur? » Mss. ut in nostro textu.

"He who before was finding fault": these words are missing in the earlier editions, but are found in the manuscripts. In the same place the printed books have "will it be proved to have been done reasonably?" The manuscripts as in our text.

(printed under page 142)

Page

running head: 275 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A 14. Sed assumamus; B que respondebit; C aliquam et saxeam
old-edition numerals: 123 after animam?
other: facing Latin version, not set

PG 11:276

Φέρε δὲ καὶ τοιαύτῃ εἰκόνι ἀπὸ τοῦ Εὐαγγελίου χρησώμεθα· ἔστι τις πέτρα ὀλίγην ἔχουσα καὶ ἐπιπόλαιον γῆν, εἰς ἣν ἂν πέσῃ τὰ σπέρματα, ταχὺ ἀνθεῖ, ἀλλ' ἀνθήσαντα, ἐπεὶ ῥίζαν οὐκ ἔχει, ἡλίου ἀνατείλαντος, καυματίζεται καὶ ξηραίνεται. Καὶ αὕτη ἡ πέτρα ἀνθρωπίνη ψυχή ἐστι διὰ τὴν ἀμέλειαν σκληρυνθεῖσα, καὶ διὰ τὴν κακίαν ἀπολιθωθεῖσα· λιθίνη γὰρ οὐδενὶ ἔκτισται ὑπὸ Θεοῦ καρδία, ἀλλ' ἀπὸ τῆς πονηρίας τοιαύτη γίνεται. Ὥσπερ οὖν εἰ ἐγκαλοῖ τις τῷ γεωργῷ, μὴ τάχιον τὰ σπέρματα ἐπὶ τὴν πετρώδη γῆν βαλόντι, ὁρῶν ἄλλην τινὰ πετρώδη τὴν λαβοῦσαν τὰ σπέρματα, καὶ ἀνθοῦσαν, ἀποκρίναιτο ἂν ὁ γεωργὸς ὅτι, Βράδιον σπερῶ τὴν γῆν ταύτην, ἐπιβαλὼν τὰ δυνάμενα παρακατασχεῖν τὰ σπαρησόμενα, κρείττονος ἐσομένου τῇδε τῇ γῇ τοῦ βραδυτέρου, καὶ ἀσφαλεστέρου, παρὰ τὴν τάχιον εἰληφυῖαν καὶ ἐπιπολαιοτέρως· πεισθείη μὲν ὡς εὐλόγως λέγοντι τῷ γεωργῷ, καὶ ὡς ἐπιστημόνως πεποιηκότι· οὕτω καὶ ὁ μέγας πάσης φύσεως γεωργὸς ὑπερτίθεται τὴν νομισθεῖσαν ἂν τάχιον εὐποιΐαν, ἵνα μὴ ἐπιπόλαιος γένηται. Ἀλλ' εἰκὸς ἡμῖν τινὰ πρὸς ταῦτα ἀνθυπενεγκεῖν· Διὰ τί δὲ τὶ τῶν σπερμάτων πίπτει ἐπὶ τὴν ἐξ ἐπιπολῆς ἔχουσαν τὴν γῆν, οἱονεὶ πέτραν οὖσαν ψυχήν; Λεκτέον δὲ καὶ πρὸς τοῦτο ὅτι βέλτιον τῇδέ τινι προπετέστερον βεβουλημένῃ τὰ κρείττονα, καὶ οὐχὶ ὁδῷ ἐπ' αὐτὰ ὁδευσάσῃ, τυχεῖν οὗ βεβούληται· ἵνα ἑαυτῆς ἐπὶ τούτῳ καταγνοῦσα, τὴν κατὰ φύσιν γεωργίαν μακροθυμήσῃ ὕστερον πολλῷ χρόνῳ λαβεῖν. Ἄπειροι γὰρ ἡμῖν, ὡς ἂν εἴποι τις, αἱ ψυχαὶ, καὶ ἄπειρα τὰ τούτων ἤθη, καὶ πλεῖστα ὅσα τὰ κινήματα, καὶ αἱ προθέσεις, καὶ αἱ ἐπιβολαὶ, καὶ αἱ ὁρμαὶ, ὧν εἷς μόνος οἰκονόμος ἄριστος, καὶ τοὺς καιροὺς ἐπιστάμενος,

And come, let us also use such an image as this from the Gospel: there is a certain rock having a little and superficial earth, into which if the seeds fall, they quickly bloom, but having bloomed, since they have no root, when the sun has risen they are scorched and withered (cf. Matt. 13:5–6). And this rock is a human soul hardened on account of carelessness, and turned to stone on account of wickedness; for a stony heart has been created in no one by God, but becomes such from wickedness. Just as, therefore, if someone were to find fault with the husbandman for not casting the seeds more quickly upon the rocky earth, seeing some other rocky land that had received the seeds and was blooming, the husbandman would answer: "I shall sow this earth more slowly, after casting upon it the things that are able to hold fast what is to be sown, since what is slower and safer will be better for this land than that which received the seed more quickly and more superficially"—he would acquiesce in the husbandman as speaking reasonably and as having acted with knowledge; so also the great Husbandman of all nature postpones the benefaction that might be supposed to be quicker, in order that it may not prove superficial. But it is likely that someone will object to us in reply to these things: "Why does some of the seeds fall upon the soul that has the earth on the surface, being as it were a rock?" And to this also it must be said that it is better for this particular soul, which has wished for the better things too rashly and has not travelled by the road to them, to obtain what it has wished for, in order that, condemning itself for this, it may afterwards have patience to receive the natural tillage over a long time. For infinite to us, as one might say, are the souls, and infinite are their characters, and very many are their movements, and their purposes, and their undertakings, and their impulses, of which there is one alone Who is the best Steward, knowing both the seasons,

Editors' notes and page, col. 276

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 276
marginal letters: A Φέρε δὲ καὶ; B δυτέρου, καὶ ἀσφαλεστέρου; C γὰρ ἡμῖν, ὡς
old-edition numerals: (none)
other: ends mid-word (ἐπιστά-) across column break to col. 277; full-width Latin lines at top (et ideo non...) and at foot (ERPRETATIO NOVA.) cut off at left edge, not set
other: the word ἐπιστάμενος, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 277

PG 11:277

καὶ τὰ ἁρμόζοντα βοηθήματα, καὶ τὰς ἀγωγὰς, καὶ τὰς ὁδοὺς, ὁ τῶν ὅλων Θεὸς καὶ πατὴρ, ὁ εἰδὼς πῶς καὶ τὸν Φαραὼ ἄγει διὰ τοσῶνδε καὶ καταποντισμοῦ, εἰς ὃν οὐ καταλήγει ἡ οἰκονομία τοῦ Φαραώ. Οὐ γὰρ ἐπεὶ κατεποντώθη, ἀνελύθη· « ἐν γὰρ χειρὶ Θεοῦ καὶ ἡμεῖς καὶ οἱ λόγοι ἡμῶν, πᾶσά τε φρόνησις καὶ ἐργασιῶν ἐπιστήμη. » Καὶ ταῦτα μὲν μετρίως εἰς ἀπολογίαν περὶ τοῦ ἐσκληρύνθαι τὴν καρδίαν Φαραὼ, καὶ περὶ τοῦ· « Ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. »

and the fitting helps, and the leadings, and the ways—the God and Father of the universe, Who knows how He leads even Pharaoh through so many things and through drowning in the sea, at which the dispensation of Pharaoh does not come to an end. For he was not dissolved because he was drowned in the sea: "for in the hand of God are both we and our words, and all prudence and knowledge of works" (Wisd. 7:16). And so much in moderate measure for a defence concerning the heart of Pharaoh having been hardened, and concerning the saying: "On whom He wills He shows mercy, and whom He wills He hardens" (Rom. 9:18).

Ἴδωμεν καὶ τὸ ἐκ τοῦ Ἰεζεκιὴλ λέγοντος· « Ἐξελῶ τὰς λιθίνας καρδίας αὐτῶν, καὶ ἐμβαλῶ σαρκίνας, ὅπως ἐν τοῖς δικαιώμασί μου πορεύωνται, καὶ τὰ προστάγματά μου φυλάσσωσιν· » εἰ γὰρ ὅτε βούλεται ὁ Θεὸς ἐξαιρεῖ τὰς λιθίνας καρδίας, καὶ ἐντίθησι σαρκίνας, ὥστε τὰ προστάγματα αὐτοῦ φυλάττεσθαι καὶ τηρεῖσθαι τὰς ἐντολὰς, οὐκ ἔστι τὴν κακίαν ἀποθέσθαι ἐφ' ἡμῖν· τὸ γὰρ ἐξαιρεθῆναι τὰς λιθίνας καρδίας, οὐδὲν ἄλλο ἐστὶν ἢ τὴν κακίαν καθ' ἣν σκληρύνεταί τις, περιαιρεθῆναι ἀφ' οὗ ὁ Θεὸς βούλεται. Καὶ τὸ ἐγγενέσθαι καρδίαν σαρκίνην, ἵνα ἐν τοῖς προστάγμασί τις πορεύηται τοῦ Θεοῦ, καὶ

Let us see also the passage from Ezekiel, who says: "I will take away their stony hearts, and will put in hearts of flesh, that they may walk in My statutes, and keep My ordinances" (Ezek. 11:19–20; 36:26–27); for if whenever God wills He takes away the stony hearts and puts in hearts of flesh, so that His ordinances are kept and the commandments observed, it is not in our power to put away wickedness; for the taking away of the stony hearts is nothing else than that the wickedness according to which someone is hardened is removed from him from whom God wills. And as for a heart of flesh coming to be within, so that someone walks in the ordinances of God and

Editors' notes and page, col. 277

Footnotes

Scripture references (Latin col 278): (printed under page 143)

Footnotes

(54) ‹anchor: not visible in page-foot image› · call in col 278

Sap. VII, 16.

Wisdom 7:16.

(printed under page 143)

(55) ‹anchor: not visible in page-foot image› · call in col 278

Exod. X, 20.

Exodus 10:20.

(printed under page 143)

(56) ‹anchor: not visible in page-foot image› · call in col 278

Rom. IX, 18.

Romans 9:18.

(printed under page 143)

(57) ‹anchor: praecepta mea custodiant› · call in col 278

Ezech. XI, 19.

Ezekiel 11:19.

Editors' notes: (printed under page 143)

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Sic mss. Libb. editi, « nisi per hoc cognosceretur. » Ibidem mss., « et perscrutationis improbitas. » Editi, « et persecutionis improbitas, » male.

So the manuscripts. The printed books have "unless it were known through this." In the same place the manuscripts have "and the wickedness of searching out"; the printed editions, wrongly, "and the wickedness of persecution."

(printed under page 143)

Footnotes

(60) ‹anchor: not visible in page-foot image› · call in col 279

Sic codd. omnes mss. Libb. editi, « contra veritatem, et hoc promittit Deus se facturum, etsi antequam auferatur cor lapideum. » Paulo post mss., « in omnibus Dei gratiae opus videbitur. » In editis deest, « Dei. »

So all the manuscript codices. The printed books have "against the truth, and God promises that he will do this, even before the stony heart is taken away." Shortly after, the manuscripts have "in all things it will be seen to be the work of God's grace"; in the printed editions "God's" is missing.

(printed under page 144)

(61) ‹anchor: not visible in page-foot image› · call in col 279

Ita mss. Libb. editi, « is quidem sentiens. »

So the manuscripts. The printed books have "he indeed perceiving."

(printed under page 144)

(62) ‹anchor: qui accedunt ad se› · call in col 279

Vide Origenian. lib. ii, q. 7, n. 14.

See the Origeniana, book II, question 7, no. 14.

(printed under page 144)

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Mss., δεῖ. Libb. editi, δή, male.

The manuscripts have δεῖ; the printed books, wrongly, δή.

(printed under page 144)

Page

running head: 279 ORIGENIS ΠΕΡΙ ΑΡΧ
marginal letters: A obedientem fieri; B tione cujusquam; C cepta suscipiunt
old-edition numerals: 125 after vero
other: facing Latin version, not set

PG 11:280

φυλάσσῃ αὐτοῦ τὰς ἐντολὰς, τί ἄλλο ἐστὶν, ἤ τι εἰκτικὸν γενέσθαι καὶ μὴ ἀντίτυπον πρὸς τὴν ἀλήθειαν, καὶ πρακτικὸν τῶν ἀρετῶν; Εἰ δὲ ταῦτα ἐπαγγέλλεται ὁ Θεὸς ποιεῖν, καὶ πρὶν ἀφελεῖν αὐτὸν τὰς λιθίνας καρδίας, οὐκ ἀποτιθέμεθα αὐτὰς, δῆλον ὅτι οὐκ ἐφ' ἡμῖν ἐστιν ἀποθέσθαι τὴν κακίαν· καὶ εἰ οὐχ ἡμεῖς τι πράττομεν ἵνα ἐγγένηται ἡμῖν ἡ σαρκίνη καρδία, ἀλλὰ Θεοῦ ἐστὶν ἔργον, οὐχ ἡμέτερον ἔργον ἔσται τὸ κατ' ἀρετὴν βιοῦν, ἀλλὰ πάντη θεία χάρις. Ταῦτα μὲν ἐρεῖ ὁ ἀπὸ τῶν ψιλῶν ῥητῶν τὸ ἐφ' ἡμῖν ἀναιρῶν· ἡμεῖς δὲ ἀποκρινούμεθα τούτων οὕτως ἀκούειν δεῖν, λέγοντες ὅτι ὥσπερ ἐν ἀμαθίᾳ καὶ ἀπαιδευσίᾳ τυγχάνων, αἰσθανόμενος τῶν ἰδίων κακῶν, ἤτοι ἐκ προτροπῆς τοῦ διδάσκοντος, ἢ καὶ ἄλλως, ἐξ ἑαυτοῦ ἐπιδίδωσιν ἑαυτὸν ᾧ νομίζει δύνασθαι αὐτὸν χειραγωγήσειν ἐπὶ παίδευσιν καὶ ἀρετήν· ἐπιδιδόντος δὲ τούτου ἐπαγγέλλεται ὁ παιδεύων ἐξελεῖν τὴν ἀπαιδευσίαν καὶ ἐνθήσειν παιδείαν, οὐχ ὡς οὐδενὸς ὄντος εἰς τὸ παιδευθῆναι καὶ φεύγειν τὴν ἀπαιδευσίαν ἐπὶ τῷ ἑαυτὸν προσαγηοχότι θεραπευθησόμενον, ἀλλ' ὡς ἐπαγγελλόμενος βελτιώσειν τὸν βουλόμενον· οὕτως ὁ θεῖος λόγος ἐπαγγέλλεται τῶν προσιόντων τὴν κακίαν ἐξαιρεῖν, ἣν ὠνόμασε καρδίαν λιθίνην, οὐχὶ ἐκείνων μὴ βουλομένων, ἀλλ' ἑαυτοὺς τῷ ἰατρῷ τῶν καμνόντων παρεσχηκότων· ὥσπερ ἐν τοῖς Εὐαγγελίοις εὑρίσκονται οἱ κάμνοντες προσερχόμενοι τῷ Σωτῆρι, καὶ ἀξιοῦντες ἰάσεως τυχεῖν, καὶ θεραπευόμενοι. Καὶ ἔστι, φέρ' εἰπεῖν, τὸ τοὺς τυφλοὺς ἀναβλέψαι, ἔργον, κατὰ μὲν τὸ ἠξιωκέναι, τῶν πιστευόντων δύνασθαι θεραπεύεσθαι· κατὰ δὲ τὴν ἀποκατάστασιν τῆς ὁράσεως, τοῦ Σωτῆρος ἡμῶν. Οὕτως οὖν ἐπαγγέλλεται ὁ λόγος τοῦ Θεοῦ ἐμποιήσειν ἐπιστήμην τοῖς προσιοῦσιν, ἐξελὼν τὴν λιθίνην καὶ σκληρὰν καρδίαν, ὅπερ ἐστὶ, τὴν κακίαν, ὑπὲρ τοῦ τινὰ πορεύεσθαι ἐν ταῖς θείαις ἐντολαῖς καὶ φυλάσσειν τὰ θεῖα προστάγματα.

keeps His commandments, what else is it than to become yielding and not resistant towards the truth, and active in the virtues? Now if God promises to do these things, and before He takes away the stony hearts we do not put them away, it is plain that it is not in our power to put away wickedness; and if it is not we who do something in order that the heart of flesh may come to be in us, but it is a work of God, to live according to virtue will not be our work, but altogether divine grace. These things, then, he will say who abolishes what is in our power on the basis of the bare words; whereas we shall answer that one must understand these things in the following way, saying that just as one who happens to be in ignorance and lack of education, perceiving his own evils, either from the exhortation of the teacher or otherwise, of himself gives himself over to him whom he supposes to be able to lead him by the hand to education and virtue; and when this man gives himself over, he who educates promises to take away the lack of education and to put in education—not as though nothing towards being educated and fleeing the lack of education depended upon him who has brought himself to be healed, but as promising to improve him who is willing; so the divine Word promises to take away the wickedness, which He named a stony heart, of those who draw near—not when those men are unwilling, but when they have presented themselves to the Physician of the sick; just as in the Gospels the sick are found coming to the Saviour, and asking to obtain healing, and being healed. And for the blind to recover their sight is, for instance, as regards having asked, the work of those who believe that they are able to be healed, while as regards the restoration of sight, it is the work of our Saviour. Thus, therefore, the Word of God promises to implant knowledge in those who draw near, taking away the stony and hard heart—which is wickedness—in order that one may walk in the divine commandments and keep the divine ordinances.

Ἦν μετὰ ταῦτα τὸ ἀπὸ τοῦ Εὐαγγελίου, ὅτε ὁ Σωτὴρ ἔφασκε διὰ τοῦτο τοῖς ἔξω ἐν παραβολαῖς λαλεῖν,

After these things there was the passage from the Gospel, when the Saviour said that on this account He spoke in parables to those outside

Editors' notes and page, col. 280

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 280
marginal letters: A φυλάσσῃ αὐτοῦ; B δύνασθαι αὐτὸν; C ἔργον, κατὰ
old-edition numerals: (none)
other: ends mid-word (λα-) across column break to col. 281; full-width Latin lines mid-column (divinus sermo...) and at foot (RPRETATIO NOVA.) cut off at left edge, not set
other: the word λαλεῖν, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 281

PG 11:281

« Ἵνα βλέποντες μὴ βλέπωσι, καὶ ἀκούοντες μὴ συνιῶσι, μήποτε ἐπιστρέψωσι καὶ ἀφεθῇ αὐτοῖς. » Καὶ ἐρεῖ ὁ ἐξ ἐναντίας· Εἰ πάντως τῶν σαφεστέρων ἀκούσαντες οἵδε τινὲς ἐπιστρέφουσιν, ὥστε αὐτοὺς ἀξίους γενέσθαι ἀφέσεως ἁμαρτημάτων, οὐκ ἔστι δὲ ἐπ' αὐτοῖς τὸ ἀκοῦσαι τῶν σαφεστέρων λόγων, ἀλλ' ἐπὶ τῷ διδάσκοντι, καὶ διὰ τοῦτο οὐκ ἀπαγγέλλει αὐτοῖς σαφέστερον, μήποτε ἴδωσι καὶ συνιῶσιν, οὐκ ἔστιν ἐπ' αὐτοῖς τὸ σωθῆναι· εἰ δὲ τοῦτο, οὐκ ἐσμὲν αὐτεξούσιοι σωτηρίας καὶ ἀπωλείας. Πιθανὴ μὲν οὖν πρὸς ταῦτα ἀπολογία ἦν, εἰ μὴ προσέκειτο τὸ, « μήποτε ἐπιστρέψωσι καὶ ἀφεθῇ αὐτοῖς, » τὸ, ὅτι οὐκ ἐβούλετο τοὺς μὴ ἐσομένους καλοὺς καὶ ἀγαθοὺς συνιέναι τῶν μυστικωτέρων ὁ Σωτὴρ, καὶ διὰ τοῦτο ἐλάλει αὐτοῖς ἐν παραβολαῖς· νῦν δὲ κειμένου τοῦ, « μήποτε ἐπιστρέψωσι καὶ ἀφεθῇ αὐτοῖς· » ἡ ἀπολογία ἐστὶ χαλεπωτέρα. Πρῶτον τοίνυν σημειωτέον ἐστὶ τὸν τόπον πρὸς τοὺς ἑτεροδόξους, λεξιθηροῦντας μὲν τὰ ἀπὸ τῆς Παλαιᾶς Διαθήκης τοιαῦτα, ἔνθα ἐμφαίνεται, ὡς αὐτοὶ τολμῶντες λέγουσιν, ὠμότης τοῦ δημιουργοῦ ἢ ἀμυντικὴ καὶ ἀνταποδοτικὴ τῶν χειρόνων προαίρεσις, ἢ ὅ τί ποτε θέλουσι τὸ τοιοῦτον ὀνομάζειν, μόνον ἵνα λέγωσιν οὐκ ἀγαθότητα εἶναι ἐν τῷ κτίσαντι· οὐχ ὁμοίως δὲ, οὐδὲ εὐγνωμόνως ἐντυγχάνοντας τῇ Καινῇ, ἀλλὰ παραπεμπομένους τὰ παραπλήσια οἷς νομίζουσιν εἶναι ἐπιλήπτοις ἐπὶ τῆς Παλαιᾶς· φανερῶς γὰρ καὶ κατὰ τὸ Εὐαγγέλιον ὁ Σωτὴρ δείκνυται, ὡς αὐτοὶ φάσκουσιν, ἐπὶ τῶν προτέρων διὰ τοῦτο σαφῶς μὴ φθεγγόμενος, ἵνα μὴ ἐπιστρέψωσιν οἱ ἄνθρωποι, καὶ ἐπιστρέψαντες ἀφέσεως ἁμαρτημάτων ἄξιοι γένωνται· ὅπερ καθ' αὑτὸ οὐδενὸς ἔλαττόν ἐστι τῶν ἀπὸ τῆς Παλαιᾶς κατηγορουμένων τοιούτων· ἐὰν δὲ περὶ τοῦ Εὐαγγελίου ἀπολογίαν ζητῶσι, λεκτέον πρὸς αὐτοὺς, εἰ μὴ ἐπιλήπτως ποιῶσιν ἐπὶ τῶν ὁμοίων προβλημάτων ἀνομοίως ἱστάμενοι, καὶ κατὰ μὲν τὴν Καινὴν οὐ προσκόπτοντες, ἀλλ' ἀπολογίαν ζητοῦντες, κατὰ δὲ τὴν Παλαιὰν περὶ τῶν παραπλησίων, δέον ἀπολογεῖσθαι ὁμοίως τοῖς ἀπὸ τῆς Καινῆς, κατηγοροῦντες· ἐξ ὧν συμβιβάσομεν αὐτοὺς διὰ τὰς ὁμοιότητας ἐπὶ τὸ πάντα ἡγεῖσθαι ἑνὸς εἶναι Γράμματα Θεοῦ. Φέρε δὴ καὶ πρὸς τὸ προκείμενον ἀπολογίαν κατὰ τὸ δυνατὸν πορισώμεθα.

[to speak], "In order that seeing they may not see, and hearing they may not understand, lest ever they should turn back and it be forgiven them" (Mark 4:12). And he who is on the contrary side will say: If altogether upon hearing the clearer things these particular men turn back, so that they become worthy of forgiveness of sins, yet it is not in their power to hear the clearer words, but in the power of him who teaches, and on this account he does not declare to them more clearly, lest ever they should see and understand, it is not in their power to be saved; and if this is so, we do not have free will over salvation and perdition. Now a plausible defence against these things, if there were not added the clause, "lest ever they should turn back and it be forgiven them," would have been this: that the Saviour did not wish those who were not going to be noble and good to understand the more mystical things, and on this account spoke to them in parables; but as it is, since the clause, "lest ever they should turn back and it be forgiven them," stands there, the defence is more difficult. First, then, the passage must be noted against the heterodox, who hunt up such expressions from the Old Covenant, where there is indicated, as they daringly say, a cruelty of the Creator, or a vindictive and retaliatory purpose of worse things, or whatever they wish to call such a thing, only so that they may say that goodness is not in Him Who created; yet who do not in like manner, nor fairly, read the New, but pass over the things similar to those they suppose to be reprehensible in the Old. For manifestly according to the Gospel also the Saviour is shown, as they themselves allege, in the former words on this account not speaking clearly, in order that men may not turn back, and having turned back become worthy of forgiveness of sins—which in itself is inferior to none of the things of such a sort accused from the Old. And if concerning the Gospel they seek a defence, it must be said to them whether they do not act reprehensibly in standing dissimilarly upon similar problems, and in the case of the New not taking offence, but seeking a defence, while in the case of the Old concerning similar things, whereas one ought to make a defence in like manner as for those from the New, bringing accusations; from which we shall bring them together through the similarities to considering all to be the Scriptures of one God. Come then, let us also provide as far as possible a defence for the matter before us.

Editors' notes and page, col. 281

Footnotes

Scripture reference (Latin col 282): (printed under page 145)

Footnotes

(58) ‹anchor: not visible in page-foot image› · call in col 282

Marc. IV, 12.

Mark 4:12.

Editors' notes: (printed under page 145)

(64) ‹anchor: ἐπιλήπτοις ἐπὶ› · call in col 282

In antea editis legitur, ἀπό.

In the earlier editions ἀπό is read.

(printed under page 145)

(65) ‹anchor: vel vindicantis› · call in col 282

Sic mss. Alias, « vel judicantis. » Paulo post mss., « quomodo non eadem mente. » Libb. editi, « quoniam non eadem mente. » Infra mss., « propterea manifeste non loqui, uti ne convertantur homines, et conversi remissionem accipiant. » In editis deest, « propterea » et « conversi, » et pro « uti ne, » legitur, « ut in eo. »

So the manuscripts. Elsewhere, "or of one judging." Shortly after, the manuscripts have "how [they do] not with the same mind"; the printed books, "since not with the same mind." Below, the manuscripts have "for this reason not to speak openly, lest men should be converted, and being converted receive remission"; in the printed editions "for this reason" and "being converted" are missing, and for "lest" is read "that in it."

(printed under page 145)

(66) ‹anchor: in utroque scripta sunt Testamento› · call in col 282

Unius ejusdemque Dei probentur esse quae in utroque scripta sunt Testamento. Ita mss. In editis (continues)

"That the things written in each Testament may be proved to be of one and the same God." So the manuscripts. In the printed editions (continues)

(printed under page 145)

Footnotes

(67) ‹anchor: not visible in page-foot image› · call in col 283

Ita mss. Alias, « in alia augmenta cumulari, dum non solum peccata quae remitti visa fuerint. » Paulo post mss., « et quod unquam talibus remedium. » Libb. editi, « et quod nunquam in talibus remedium. »

So the manuscripts. Elsewhere, "to be heaped up into other increases, while not only the sins that seemed to be forgiven." Shortly after, the manuscripts have "and what remedy will there ever be for such"; the printed books, "and that there is never a remedy in such."

(printed under page 146)

(68) ‹anchor: not visible in page-foot image› · call in col 283

Libb. editi, εἴπερ ἑαυτοὺς χαλεποῖς. Paulo post mss., οὐ φυλαττόμενοι τοῦ περιπεσεῖν. In editis deest τοῦ.

The printed books have εἴπερ ἑαυτοὺς χαλεποῖς. Shortly after, the manuscripts have οὐ φυλαττόμενοι τοῦ περιπεσεῖν ("not guarding against falling"); in the printed editions τοῦ is missing.

(printed under page 146)

Page

running head: 283 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A 17. Dicebamus; B se ad
old-edition numerals: 127 before eo
other: facing Latin version, not set

PG 11:284

Ἐφάσκομεν καὶ περὶ τοῦ Φαραὼ ἐξετάζοντες ὅτι ἐνίοτε τὸ τάχιον θεραπευθῆναι, οὐ πρὸς καλοῦ γίνεται τοῖς θεραπευομένοις, εἴπερ ἂν τοῖς χαλεποῖς περιπεσόντες εὐχερῶς ἀπαλλαγεῖεν τούτων οἷς περιπεπτώκασι· καταφρονοῦντες γὰρ ὡς εὐϊάτου τοῦ κακοῦ, δεύτερον οὐ φυλαττόμενοι τοῦ περιπεσεῖν αὐτῷ, ἐν αὐτῷ ἔσονται· διόπερ ἐπὶ τῶν τοιούτων ὁ Θεὸς ὁ αἰώνιος ὁ τῶν κρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, κατὰ τὴν χρηστότητα αὐτοῦ ὑπερτίθεται τὴν ταχυτέραν πρὸς αὐτοὺς βοήθειαν, καὶ, ἵν' οὕτως εἴπω, βοηθῶν αὐτοῖς οὐ βοηθεῖ, τούτου αὐτοῖς λυσιτελοῦντος. Εἰκὸς οὖν καὶ τοὺς ἔξω περὶ ὧν ὁ λόγος, τῷ Σωτῆρι κατὰ τὸ προκείμενον ἑωραμένους οὐ βεβαίους ἔσεσθαι ἐν τῇ ἐπιστροφῇ, εἰ τρανότερον ἀκούσαιεν τῶν λεγομένων, ὑπὸ τοῦ Κυρίου ᾠκονομῆσθαι μὴ σαφέστερον ἀκοῦσαι τῶν βαθυτέρων, μήποτε τάχιον ἐπιστρέψαντες καὶ ἰαθέντες ἐν τῷ ἀφέσεως τυχεῖν, ὡς εὐχερῶν τῶν τῆς κακίας τραυμάτων καὶ εὐϊάτων καταφρονήσαντες, πάλιν καὶ τάχιον αὐτοῖς περιπέσωσι. Τάχα δὲ καὶ τίνοντες δίκας τῶν προτέρων ἁμαρτημάτων ὧν εἰς τὴν ἀρετὴν ἐπλημμέλησαν καταλιπόντες αὐτὴν, οὐδέπω τὸν χρόνον ἐκπεπληρώκεισαν· τῷ καταλειπομένους αὐτοὺς ἀπὸ τῆς θείας ἐπισκοπῆς, ἐπιπλεῖον ἐμφορηθέντας τῶν ἰδίων ἃ ἔσπειραν κακῶν, ὕστερον εἰς βεβαιοτέραν μετάνοιαν καλεῖσθαι· οὐ ταχέως περιπεσουμένους οἷς πρότερον περιπεπτώκεισαν τὸ ἀξίωμα ἐνυβρίσαντες τῶν καλῶν, καὶ τοῖς χείροσιν ἑαυτοὺς ἐπιδεδωκότες.

We said also when examining the matters concerning Pharaoh that sometimes to be healed more quickly does not turn out for good to those who are healed, if indeed after falling into grievous troubles they should easily be delivered from those things into which they had fallen; for despising the evil as easily curable, and a second time not guarding against falling into it, they will be in it. Wherefore in the case of such persons the eternal God, the Knower of hidden things, Who knows all things before their coming into being, according to His kindness defers the speedier help towards them, and, so to speak, in helping them does not help them, since this is profitable for them. It is likely, therefore, that those also who are outside, concerning whom the discourse is, having been seen by the Saviour in the case before us as not going to be steadfast in their conversion if they should hear more distinctly the things said, were dispensationally arranged by the Lord not to hear the deeper things more clearly, lest ever, having turned back more quickly and having been healed in obtaining forgiveness, despising the wounds of wickedness as slight and easily curable, they should again and more quickly fall into them. And perhaps also, paying the penalties of their former sins wherein they had offended against virtue by abandonar it, they had not yet fulfilled the time, in order that, being left behind by the divine visitation, after being filled to a greater extent with their own evils which they had sown, they might afterwards be called to a more steadfast repentance, not quickly falling into the things into which they had previously fallen when they insulted the dignity of noble things and gave themselves over to the worse

Editors' notes and page, col. 284

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 284
marginal letters: A Ἐφάσκομεν καὶ; B βρίσαντες τῶν
old-edition numerals: (none)
other: ends mid-word (ἐπιδε-) across column break to col. 285; full-width Latin lines below Greek (RPRETATIO NOVA. / antes celeriorem...) cut off at left edge, not set
other: the word ἐπιδεδωκότες. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 285

PG 11:285

Οἱ μὲν οὖν ἔξω λεγόμενοι, δηλονότι συγκρίσει τῶν ἔσω, οὐ πάντη πόῤῥω τῶν ἔσω τυγχάνοντες, τῶν ἔσω σαφῶς ἀκουόντων, ἀκούουσιν ἀσαφῶς, διὰ τὸ ἐν παραβολαῖς αὐτοῖς λέγεσθαι· πλὴν ἀκούουσιν· ἕτεροι δὲ τῶν ἔξω οἱ λεγόμενοι Τύριοι, καίτοι προεγνωσμένοι, ὅτι πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν, ἐγγὺς γενομένου τοῦ Σωτῆρος τῶν ὁρίων αὐτῶν, οὐδὲ τὰ τῶν ἔξω ἀκούουσιν, ὡς εἰκὸς μᾶλλον πόῤῥω ὄντες τῆς ἀξίας τῶν ἔξω, ἵν' ἐν ἄλλῳ καιρῷ μετὰ τὸ ἀνεκτότερον αὐτοῖς γενέσθαι παρὰ τοὺς μὴ παραδεξαμένους τὸν λόγον, ἐφ' ὧν ἐμνημόνευσε καὶ τῶν Τυρίων, εὐκαιρότερον ἀκούσαντες, βεβαιότερον μετανοήσωσιν. Ὅρα δὲ εἰ μὴ μᾶλλον ἡμεῖς πρὸς τῷ ἐξεταστικῷ, καὶ τὸ εὐσεβὲς πάντη ἀγωνιζόμεθα τηρεῖν περὶ Θεοῦ καὶ τοῦ Χριστοῦ αὐτοῦ, ἐκ παντὸς ἀπολογεῖσθαι πειρώμενοι, ὡς ἐν τηλικούτοις καὶ τοιούτοις, περὶ τῆς ποικίλης προνοίας τοῦ Θεοῦ, ἀθανάτου ψυχῆς προνοουμένου. Εἰ γοῦν τις περὶ τῶν ὀνειδιζομένων ζητοίη, ὅτι ὁρῶντες τεράστια καὶ ἀκούοντες θείων λόγων οὐκ ὠφελοῦνται, Τυρίων ἂν μετανοησάντων, εἰ τοιαῦτα παρ' αὐτοῖς ἐγεγόνει καὶ εἴρητο, ζητοίη δὲ φάσκων, Τί δήποτε τοῖς τοιούτοις ἐκήρυξεν ὁ Σωτὴρ ἐπὶ κακῷ αὐτῶν, ἵνα βαρύτερον αὐτοῖς τὸ ἁμάρτημα λογισθῇ; Λεκτέον πρὸς αὐτὸν, ὅτι ὁ πάντων τὰς διαθέσεις κατανοῶν τῶν αἰτιωμένων αὐτοῦ τὴν πρόνοιαν, ὡς παρ' ἐκείνην μὴ πεπιστευκότων, μὴ δωρησαμένην ἰδεῖν ἃ ἑτέροις θεάσασθαι ἐχαρίσατο, καὶ μὴ οἰκονομήσασαν ἀκοῦσαι τούτων, ἃ ἄλλοι ἀκούσαντες ὠφέληνται· τὴν ἀπολογίαν οὐκ εὔλογον οὖσαν ἐλέγξαι βουλόμενος, δίδωσι ταῦτα ἃ οἱ μεμφόμενοι τὴν διοίκησιν αὐτοῦ ᾔτησαν· ἵνα μετὰ τὸ λαβεῖν μηδὲν ἧττον ἐλεγχθέντες ὡς ἀσεβέστατοι τῷ μηδ' οὕτως τῷ ὠφελεῖσθαι ἑαυτοὺς ἐπιδεδωκέναι, παύσωνται τοῦ τοιούτου θράσους, καὶ κατ' αὐτὸ τοῦτο ἐλευθερωθέντες μάθωσιν ὅτι ποτὲ εὐεργετῶν τινας ὁ Θεὸς μέλλει καὶ βραδύνει, μὴ χαριζόμενος ὁρᾷν καὶ ἀκούειν τοιαῦτα ἐφ' οἷς ὁραθεῖσι καὶ ἀκουσθεῖσι, βαρυτέρα καὶ χαλεπωτέρα ἡ ἁμαρτία ἐλέγχεται τῶν μετὰ τηλικαῦτα καὶ τοιαῦτα μὴ πεπιστευκότων.

things. Those, therefore, who are called outside, plainly by comparison with those inside, not being altogether far from those inside, while those inside hear clearly, hear obscurely, because they are spoken to in parables; nevertheless they hear. Whereas others of those outside, who are called Tyrians, although foreknown that they would long ago have repented sitting in sackcloth and ashes if the Saviour had come near their borders (cf. Matt. 11:21; Luke 10:13), do not even hear the things of those outside, being, as is likely, much further from the worthiness of those outside, in order that at another time, after it has proved more tolerable for them than for those who did not receive the word—in connection with whom He made mention also of the Tyrians—having heard more seasonably, they might repent more steadfastly. And see whether we do not rather, in addition to the investigative spirit, strive in every way to preserve also reverence concerning God and His Christ, endeavouring by every means, so far as one can in things so great and of such a sort, to make a defence concerning the manifold providence of God, Who takes thought for an immortal soul. If, then, anyone should inquire concerning those who are reproached because, though seeing wonders and hearing divine words, they are not benefited, whereas the Tyrians would have repented if such things had been done and spoken among them, and should inquire saying, Why ever did the Saviour preach to such men to their harm, so that their sin might be reckoned heavier for them? It must be said to him that He Who understands the dispositions of all those who blame His providence—as though it were on account of it that they had not believed, because it had not granted them to see what it had graciously given others to behold, and had not arranged for them to hear those things from hearing which others had been benefited—wishing to convict their defence as not being reasonable, gives those things which those who find fault with His administration asked for, in order that after receiving them, being nonetheless convicted as most impious through not even so having given themselves over to being benefited, they may cease from such audacity, and being set free in this very respect may learn that at times God in benefiting certain persons delays and tarries, not graciously granting them to see and hear such things upon the seeing and hearing of which the sin of those who after things so great and of such a sort have not believed is convicted as heavier and more grievous.

Editors' notes and page, col. 285

Footnotes

(69) ‹anchor: not visible in page-foot image› · call in col 286

Ita mss. Libb. editi, δηλοῦσι.

So the manuscripts. The printed books have δηλοῦσι.

(printed under page 147)

(70) ‹anchor: not visible in page-foot image› · call in col 286

Καὶ τοιούτοις. Haec desunt in antea editis, sed habentur in mss.

Καὶ τοιούτοις ("and to such"): these words are missing in the earlier editions, but are found in the manuscripts.

(printed under page 147)

(71) ‹anchor: not visible in page-foot image› · call in col 286

Sic mss. In libb. editis deest, « isti. » Paulo post mss., « et proverbiis obumbratum, » quae desunt in antea editis. Ibidem mss., « et quidem praenoscente de eis Salvatore. » In libb. editis pro « praenoscente, » legitur, « praedicante. »

So the manuscripts; in the printed books "these" is missing. Shortly after, the manuscripts have "and overshadowed in proverbs," words missing in the earlier editions. In the same place the manuscripts have "and indeed the Saviour foreknowing concerning them"; in the printed books "proclaiming" is read for "foreknowing."

(printed under page 147)

(72) ‹anchor: in illud tempus› · call in col 286

Sic mss. Alias, « dispensatio manet in illud tempus. » Paulo post mss., « relevati tunc pondere malorum suorum. » In editis pro, « malorum suorum, » legitur, « suorum peccatorum. » Ibidem mss., « volo, nos in hujusmodi. » Libb. editi, « volo, hujusmodi. » Infra mss., « evidentissima assertione teneamus. » Libb. editi, « cautissima assertione teneamus. » Paulo infra mss., « aequitatis jure et moderamine. » In editis deest « jure. »

So the manuscripts. Elsewhere, "the dispensation remains until that time." Shortly after, the manuscripts have "relieved then of the weight of their evils"; in the printed editions "of their sins" is read for "of their evils." In the same place the manuscripts have "I wish that we, in such"; the printed books, "I wish, such." Below, the manuscripts have "let us hold with the clearest assertion"; the printed books, "let us hold with the most cautious assertion." A little below, the manuscripts have "by the right and governance of equity"; in the printed editions "right" is missing.

(printed under page 147)

(73) ‹anchor: neque audierimus ea› · call in col 286

Quae caeteri viderunt, neque audierimus ea. Haec omissa sunt in libb. antea editis, licet reperiantur in omnibus mss. Infra mss., « et nihil a Deo deesse sibi. » In editis pro « deesse » legitur, « esse. »

"What the others saw, nor have we heard those things": these words were omitted in the earlier printed books, though they are found in all the manuscripts. Below, the manuscripts have "and that nothing was lacking to them from God"; in the printed editions "be" is read for "be lacking."

(printed under page 147)

Footnotes

Scripture reference (Latin col 287): (printed under page 148)

(59) ‹anchor: not visible in page-foot image› · call in col 287

Rom. IX, 16.

Romans 9:16.

Editors' notes: (printed under page 148)

(74) ‹anchor: not visible in page-foot image› · call in col 287

Vide l. ii Origenian., q. 7, num. 17.

See book II of the Origeniana, question 7, no. 17.

(printed under page 148)

(75) ‹anchor: not visible in page-foot image› · call in col 287

Sic mss. Alias, « et agnoscat nunc esse divinae et aequissimae suae dispensationis. » Paulo post mss., « si contempserint atque neglexerint. » In editis deest « atque neglexerint. »

So the manuscripts. Elsewhere, "and let him recognize that it now belongs to his divine and most just dispensation." Shortly after, the manuscripts have "if they have despised and neglected"; in the printed editions "and neglected" is missing.

(printed under page 148)

(76) ‹anchor: not visible in page-foot image› · call in col 287

Ita mss. Alias, « cui Deus miseretur. » Paulo post mss., « a quibus primo hoc inquirimus. » Libb. editi, « a quibus primo quaeritur hoc. » Ibidem mss., « ut perveniat ad finem boni. » Editi male, « ut perveniat ad fidem boni. » Infra mss., « arbor mala fructus bonos non affert. » Libb. editi, « arbor bona fructus malos non affert. »

So the manuscripts. Elsewhere, "on whom God has mercy." Shortly after, the manuscripts have "of whom we first ask this"; the printed books, "of whom this is first asked." In the same place the manuscripts have "that he may come to the end of the good"; the printed editions wrongly, "that he may come to the faith of the good." Below, the manuscripts have "a bad tree does not bear good fruit"; the printed books, "a good tree does not bear bad fruit."

(printed under page 148)

(77) ‹anchor: est velle bona› · call in col 287

Sic mss. Alias, « bonum.

So the manuscripts. Elsewhere, "good" [the closing quotation mark is not printed].

(printed under page 148)

(78) ‹anchor: not visible in page-foot image› · call in col 287

Libb. editi, δῆλον ὅτι.

The printed books have δῆλον ὅτι.

(printed under page 148)

Page

running head: 287 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A 18. Videamus; B tum est
old-edition numerals: 129 after divinae
other: facing Latin version, not set

PG 11:288

Ἴδωμεν οὖν καὶ περὶ τοῦ, « Ἄρ' οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. » Οἱ γὰρ ἐπιλαμβανόμενοι φασίν· Εἰ μὴ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ, οὐκ ἐκ τοῦ ἐφ' ἡμῖν τὸ σώζεσθαι, ἀλλ' ἐκ κατασκευῆς τῆς ἀπὸ τοῦ τοιούσδε κατασκευάσαντος γεγενημένης, ἢ ἐκ προαιρέσεως τοῦ ὅτε βούλεται ἐλεοῦντος· παρ' ὧν τοῦτο πευστέον· Τὸ θέλειν τὰ καλὰ, καλόν ἐστιν ἢ φαῦλον; Καὶ τὸ τρέχειν βουλόμενον τυχεῖν τοῦ τέλους ἐν τῷ σπεύδειν ἐπὶ τὰ καλὰ, ἐπαινετόν ἐστιν ἢ ψεκτόν; Εἴτε γὰρ ἐροῦσι ψεκτὸν, παρὰ τὴν ἐνάργειαν ἀποκρινοῦνται, τῶν ἁγίων θελόντων καὶ τρεχόντων, καὶ δηλονότι οὐκ ἐν τούτῳ ψεκτὸν ποιούντων. Εἴτε ἐροῦσιν ὅτι καλὸν τὸ θέλειν τὰ καλὰ, καὶ τὸ τρέχειν ἐπὶ τὰ καλὰ, πευσόμεθα πῶς ἡ ἀπολλυμένη φύσις θέλει τὰ κρείττονα· οἱονεὶ γὰρ δένδρον πονηρὸν καρποὺς ἀγαθοὺς φέρει, εἴγε καλὸν τὸ θέλειν τὰ κρείττονα. Τρίτον δὲ ἐροῦσιν ὅτι τῶν μέσων ἐστὶ τὸ θέλειν τὰ καλὰ, καὶ τὸ τρέχειν ἐπὶ τὰ καλὰ, καὶ οὔτε ἀστεῖον οὔτε φαῦλον· λεκτέον δὲ πρὸς τοῦτο, ὅτι εἰ τὸ θέλειν τὰ καλὰ καὶ τὸ τρέχειν ἐπὶ τὰ καλὰ, μέσον ἐστὶ, καὶ τὸ ἐναντίον αὐτῷ μέσον ἐστὶ, τουτέστι τὸ θέλειν τὰ κακὰ καὶ τὸ τρέχειν ἐπὶ τὰ κακά. Οὐχὶ δέ γε μέσον ἐστὶ τὸ θέλειν τὰ κακὰ, καὶ τρέχειν ἐπὶ τὰ κακά· οὐκ ἄρα μέσον ἐστὶ καὶ τὸ θέλειν τὰ καλὰ καὶ

Let us see therefore also concerning this: "So then it is not of him who wills, nor of him who runs, but of God Who shows mercy" (Rom. 9:16). For those who lay hold of it say: If it is not of him who wills, nor of him who runs, but of God Who shows mercy, being saved is not from what is in our power, but from a constitution that has come into being from Him Who constituted them such, or from the purpose of Him Who shows mercy when He wishes. Of whom this must be asked: Is willing noble things noble or base? And is running when wishing to obtain the end in hastening towards noble things praiseworthy or blameworthy? For if they say blameworthy, they will answer contrary to what is evident, since the saints will and run, and plainly do not in this do anything blameworthy. And if they say that willing noble things and running towards noble things is noble, we shall ask how the perishing nature wills the better things; for it is as though a corrupt tree bears good fruits, if indeed willing the better things is noble. And thirdly they will say that willing noble things and running towards noble things is among indifferent things, and neither virtuous nor base; and to this it must be said that if willing noble things and running towards noble things is indifferent, the contrary to it also is indifferent, that is, willing evil things and running towards evil things. Yet willing evil things and running towards evil things is not indifferent; therefore willing noble things and

Editors' notes and page, col. 288

Footnotes

Editors' notes:

(78) ‹anchor: καὶ δηλονότι› · call in col 288

Libb. editi, δῆλον ὅτι.

The printed books have δῆλον ὅτι.

(printed under page 148)

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 288
marginal letters: A Ἴδωμεν οὖν; B κακά· οὐκ
old-edition numerals: (none)
other: full-width Latin lines at top (volens arguere...) and below Greek (RPRETATIO NOVA. / is, neque currentis...) cut off at left edge, not set

PG 11:289

τρέχειν ἐπὶ τὰ καλά. Τοιαύτην τοίνυν ἀπολογίαν ἡγοῦμαι δύνασθαι ἡμᾶς πορίζειν πρὸς τὸ, « ἆρ' οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. » Φησὶν ἐν τῇ βίβλῳ τῶν Ψαλμῶν ὁ Σολομῶν· αὐτοῦ γάρ ἐστιν ἡ ᾠδὴ τῶν ἀναβαθμῶν ἐξ ἧς παραθησόμεθα τὰ ῥητά· « Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες· ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων· » οὐκ ἀποτρέπων ἡμᾶς ἀπὸ τοῦ οἰκοδομεῖν, οὐδὲ διδάσκων μὴ ἀγρυπνεῖν εἰς τὸ φρουρεῖν ἡμῶν τὴν ἐν τῇ ψυχῇ πόλιν, ἀλλὰ παριστὰς ὅτι τὰ χωρὶς Θεοῦ οἰκοδομούμενα καὶ τὰ μὴ τυγχάνοντα τῆς ἀπὸ τούτου φυλακῆς, μάτην οἰκοδομεῖται, καὶ ἀνηνύτως τηρεῖται, εὐλόγως ἂν ἐπιγραφησομένου κυρίου τῆς οἰκοδομῆς τοῦ Θεοῦ, καὶ ἄρχοντος τῆς φρουρᾶς τῆς πόλεως τοῦ τῶν ὅλων Δεσπόζοντος· ὥσπερ οὖν εἰ λέγοιμεν, Οὐ τοῦ οἰκοδομοῦντος, ἀλλὰ τοῦ Θεοῦ ἐστὶν ἔργον τόδε τὸ οἰκοδόμημα, καὶ οὐ τοῦ φυλάξαντος κατόρθωμα, ἀλλὰ τοῦ ἐπὶ πάντων Θεοῦ, τὸ μηδὲν πεπονθέναι ἀπὸ πολεμίων τήνδε τὴν πόλιν, οὐκ ἂν πταίοιμεν, ὑπακουομένου μὲν τοῦ καὶ κατὰ τὸν ἄνθρωπόν τι γεγονέναι, τοῦ δὲ ἀνδραγαθήματος εὐχαρίστως ἐπὶ τὸν τελειωτὴν Θεὸν ἀναφερομένου· οὕτως ἐπεὶ οὐκ ἀρκεῖ τὸ ἀνθρώπινον θέλειν πρὸς τὸ τυχεῖν τοῦ τέλους, οὐδὲ τὸ τῶν οἱονεὶ ἀθλητῶν τρέχειν πρὸς τὸ λαβεῖν τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ· Θεοῦ γὰρ συμπαρισταμένου ταῦτα ἀνύεται· καλῶς λέγεται τὸ, « Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. » Ὡς εἰ καὶ ἐπὶ γεωργίας ὅπερ καὶ γέγραπται ἐλέγετο· « Ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ὁ δὲ Θεὸς ηὔξησεν· ὥστε οὔτε ὁ φυτεύων ἐστί τι, οὔτε ὁ ποτίζων, ἀλλ' ὁ αὐξάνων Θεός. » Καὶ τὸ τοὺς καρποὺς πλήρεις γεγονέναι, οὐκ ἂν εὐσεβῶς λέγοιμεν ἔργον εἶναι τοῦ γεωργοῦ,

running towards noble things is not indifferent either. Such a defence, then, I consider we are able to provide for the saying, "So then it is not of him who wills, nor of him who runs, but of God Who shows mercy" (Rom. 9:16). Solomon says in the book of Psalms—for the Song of Degrees from which we shall set forth the words is his: "Unless the Lord build the house, those who build have laboured in vain; unless the Lord guard the city, he who guards has watched in vain" (Ps. 126:1), not turning us away from building, nor teaching us not to watch in order to guard the city in our soul, but establishing that the things built apart from God and the things that do not obtain the guarding from Him are built in vain and kept without effect, since God would reasonably be inscribed as Lord of the building, and He Who is Master of all things as Ruler of the guarding of the city. Just as, therefore, if we should say, This building is the work not of the builder, but of God, and that this city has suffered nothing from enemies is the success not of him who guarded it, but of the God over all, we should not err, it being understood that something has been done on man's part as well, while the achievement is thankfully referred to God the Perfecter; so, since human willing is not sufficient for obtaining the end, nor the running of those who are as it were athletes for receiving the prize of the upward call of God in Christ Jesus (cf. Phil. 3:14)—for these things are accomplished when God stands by to help—it is well said: "It is not of him who wills, nor of him who runs, but of God Who shows mercy" (Rom. 9:16). Just as if in the case of husbandry also there were said that which is indeed written: "I planted, Apollos watered, but God gave the growth; so that neither he who plants is anything, nor he who waters, but God Who gives the growth" (1 Cor. 3:6–7). And that the fruits have become full we could not piously say is the work of the husbandman,

Editors' notes and page, col. 289

Footnotes

(*) ‹anchor: not visible› · call in col 290 Psal. CXXVI, 1.

Ps. 126 (127):1.

(printed under page 149)

(79) ‹anchor: not visible› · call in col 290

Libb. editi, μηθέν.

The printed books: μηθέν.

(printed under page 149)

(80) ‹anchor: not visible› · call in col 290

Et currere ad bona. Hæc omissa sunt in libb. antea editis, licet habeantur in omnibus mss. Infra libb. editi, « in vanum laborant... frustra vigilant qui custodiunt eam. » Sed mss. ut in nostro textu. Ibidem mss., « ab ædificando vel vigilando ad custodiam civitatis. » Libb. editi, « ab ædificando et a custodia civitatis. »

And to run to good things. These words are omitted in the books printed earlier, though they are found in all the manuscripts. Below, the printed books have "they labour in vain ... they watch in vain who guard it." But the manuscripts read as in our text. In the same place the manuscripts have "from building or from watching to the guarding of the city"; the printed books, "from building and from the guarding of the city."

(printed under page 149)

(81) ‹anchor: not visible› · call in col 290

Vide Origenian. l. II, q. 7, n. 14

See the Origeniana, book II, question 7, no. 14.

(printed under page 149)

(82) ‹anchor: urbi› · call in col 290

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

To the city. Missing in the earlier editions, but found in the manuscripts.

(printed under page 149)

(83) ‹anchor: custodientium vigilias› · call in col 290

Vigilum excubias, procinctum juvenum, et custodientium vigilias. Ita mss. In editis post « excubias, » additur « urbi, » et pro « vigilias » legitur « vigiliam. » Ibidem libb. editi, « Apostolum dixisse intelligendum est, cum ait: non sufficit. » Sed mss. ut in nostro textu.

The sentries' watch, the young men's readiness under arms, and the vigils of those keeping guard. So the manuscripts. In the editions "to the city" is added after "watch," and "vigil" is read for "vigils." In the same place the printed books have "the Apostle is to be understood to have said, when he says: it is not enough." But the manuscripts read as in our text.

(printed under page 149)

Footnotes

(81) ‹anchor: not visible› · call in col 291

I Cor. III, 6, 7.

1 Cor. 3:6–7.

(printed under page 150)

(82) ‹anchor: ex Deo (88) est› · call in col 291

Philip. II, 13.

Phil. 2:13.

(printed under page 150)

(84) ‹anchor: not visible› · call in col 291

Sic mss. Alias, « convenienter dicit. » Infra libb. editi, « nemo pie et convenienter dicet. » Mss. ut in nostro textu.

So the manuscripts. Elsewhere, "he says fittingly." Below, the printed books have "no one will say piously and fittingly." The manuscripts as in our text.

(printed under page 150)

(85) ‹anchor: vexata undis› · call in col 291

Si quando tamen vexata undis. Ita mss. Alias, « si tamen navis undis. » Paulo post libb. editi, « sed ne ipse quidem nauta vel gubernator audet..... ad misericordiam Dei refert non quod sentiat. » Mss. ut in nostro textu. Ibidem mss. « sed quod sciant. » Libb. edit. « sed quoniam sentit. »

If ever, however, tossed by the waves. So the manuscripts. Elsewhere, "if however the ship by the waves." A little after, the printed books have "but not even the sailor himself or the helmsman dares ..... refers it to the mercy of God, not that he feels." The manuscripts as in our text. In the same place the manuscripts have "but that they know"; the printed books, "but since he feels."

(printed under page 150)

(86) ‹anchor: not visible› · call in col 291

Sic recte mss. Libb. editi male, τό.

So the manuscripts, rightly. The printed books wrongly have τό.

(printed under page 150)

(87) ‹anchor: frustra› · call in col 291

Sic mss. Libb. editi, « ut magis, » et omittunt « frustra. »

So the manuscripts. The printed books have "that rather," and omit "in vain."

(printed under page 150)

(88) ‹anchor: ex Deo› · call in col 291

Ita mss. Alias, « esset ex Deo. » Paulo post mss. « aut velle bona ex Deo est, » quæ desunt in antea editis.

So the manuscripts. Elsewhere, "were from God." A little after, the manuscripts have "or to will good things is from God," which is missing in the earlier editions.

(printed under page 150)

(89) ‹anchor: Καὶ φασί τινες· Εἰ› · call in col 291

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

And. Missing in the earlier editions, but found in the manuscripts.

(printed under page 150)

Page

running head: 291 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A est, quoniam; B ctam maturitatem; C gubernator audent
old-edition numerals: 131 before et; 132 before 19.
other: facing Latin version, not set

PG 11:292

ἢ ἔργον τοῦ ποτίσαντος, ἀλλ' ἔργον τοῦ Θεοῦ· οὕτω καὶ ἡ ἡμετέρα τελείωσις οὐχὶ μηδὲν ἡμῶν πραξάντων γίνεται, οὐ μὴν ἀφ' ἡμῶν ἀπαρτίζεται, ἀλλὰ Θεὸς τὸ πολὺ ταύτης ἐνεργεῖ. Καὶ ἵνα ἐναργέστερον πιστευθῇ τοῦτο εἶναι τὸ λεγόμενον, ἀπὸ τῆς κυβερνητικῆς τὸ παράδειγμα ληψόμεθα· πρὸς γὰρ τὴν τῶν ἀνέμων πνοὴν, καὶ τὴν τῶν ἀέρων εὐκρασίαν, καὶ τὴν τῶν ἀστέρων λαμπρότητα συνεργούντων τῇ τῶν ἐμπλεόντων σωτηρίᾳ, πόσον ἂν ἀριθμὸν ἔχειν λέγοιτο τῆς ἐπὶ τὸν λιμένα ἀποκαταστάσεως ἡ κυβερνητικὴ τέχνη, οὐδ' αὐτῶν τῶν κυβερνητῶν δι' εὐλάβειαν πολλάκις τολμώντων ὁμολογεῖν τὸ σεσωκέναι τὴν ναῦν, ἀλλὰ τῷ Θεῷ τὸ πᾶν ἀναφερόντων, οὐ τῷ μηδὲν αὐτοὺς ἐνηργηκέναι, ἀλλὰ τῷ εἰς ὑπερβολὴν πολλαπλάσιον εἶναι τὸ ἀπὸ τῆς προνοίας τοῦ ἀπὸ τῆς τέχνης; Καὶ ἐπὶ τῆς ἡμετέρας γοῦν σωτηρίας πολλαπλάσιόν ἐστιν εἰς ὑπερβολὴν τὸ ἀπὸ τοῦ Θεοῦ τοῦ ἀπὸ τοῦ ἐφ' ἡμῖν· διόπερ ἡγοῦμαι λέγεσθαι τὸ, « Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ. » Εἰ γὰρ ὡς ἐκεῖνοι ὑπολαμβάνουσι δεῖ ἐκλαμβάνειν τὸ, « Οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ, » περισσαὶ αἱ ἐντολαὶ, καὶ μάτην ὁ Παῦλος αὐτὸς αἰτιᾶταί τινας ὡς παραπεπτωκότας, καὶ ἀποδέχεται τινας ὡς κατωρθωκότας, καὶ νομοθετεῖ ταῖς Ἐκκλησίαις, εἰκῆ δὲ καὶ ἡμεῖς ἐπιδίδομεν ἑαυτοὺς ἐπὶ τὸ θέλειν τὰ κρείττονα, εἰκῆ δὲ καὶ ἐπὶ τὸ τρέχειν· ἀλλ' οὐ μάτην ὁ Παῦλος τάδε συμβουλεύει καὶ τούσδε μέμφεται, καὶ τούσδε ἀποδέχεται· οὐδὲ μάτην ἡμεῖς ἐπιδίδομεν ἑαυτοὺς τῷ θέλειν τὰ κρείττονα, καὶ τῷ σπεύδειν ἐπὶ τὰ διαφέροντα. Οὐκ ἄρα ἐκεῖνοι καλῶς ἐξειλήφασι τὰ κατὰ τὸν τόπον.

or the work of him who watered, but the work of God; so also our perfection does not take place when we do nothing, yet it is not completed from us, but God works the greatest part of it. And in order that what is said may be more clearly believed to be this, we shall take our example from the art of steering; for in comparison with the blowing of the winds, and the mildness of the air, and the brightness of the stars co-operating towards the safety of those sailing on board, what proportion towards the restoration to harbour could the art of steering be said to have, when not even the steersmen themselves through reverence oftentimes dare to profess that they have saved the ship, but refer the whole to God—not because they have worked nothing, but because what comes from providence is exceedingly manifold more than what comes from the art? And in the case of our salvation, at any rate, what comes from God is exceedingly manifold more than what comes from what is in our power; wherefore I consider that it is said: "It is not of him who wills, nor of him who runs, but of God Who shows mercy" (Rom. 9:16). For if, as those men suppose, one must understand the saying, "It is not of him who wills, nor of him who runs, but of God Who shows mercy," the commandments are superfluous, and in vain does Paul himself blame some as having fallen away, and approve some as having succeeded, and lay down laws for the Churches, and at random do we also give ourselves over to willing the better things, and at random also to running; yet not in vain does Paul counsel these things and find fault with these men and approve those, nor in vain do we give ourselves over to willing the better things and to hastening towards the things that excel. Those men, therefore, have not rightly understood the matters relating to the passage.

Πρὸς τούτοις ἦν· « Τὸ θέλειν καὶ τὸ ἐνεργεῖν ἐκ τοῦ Θεοῦ ἐστι. » Καί φασί τινες· Εἰ ἀπὸ τοῦ Θεοῦ τὸ θέλειν, καὶ ἀπὸ τοῦ Θεοῦ τὸ ἐνεργεῖν, κἂν κακῶς

Besides these things there was: "Both to will and to work is of God" (cf. Phil. 2:13). And some say: If willing is from God, and working is from God, even if we badly

Editors' notes and page, col. 292

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 292
marginal letters: A ἢ ἔργον; B τοῦ ἀπὸ; C καὶ τῷ
old-edition numerals: (none)
other: full-width Latin lines mid-column (rtis adhibuisse...) and at foot (RPRETATIO NOVA. / perficere ex Deo...) cut off at left edge, not set

PG 11:293

θέλωμεν, κἂν κακῶς ἐνεργῶμεν, ἀπὸ τοῦ Θεοῦ ταῦθ' ἡμῖν ὑπῆρξεν· εἰ δὲ τοῦτο, οὐκ ἐσμὲν αὐτεξούσιοι· πάλιν τε αὖ κρείττονα θέλοντες καὶ τὰ διαφέροντα ἐνεργοῦντες, ἐπεὶ ἀπὸ Θεοῦ τὸ θέλειν καὶ τὸ ἐνεργεῖν ἐστιν, οὐχ ἡμεῖς τὰ διαφέροντα πεποιήκαμεν, ἀλλ' ἡμεῖς μὲν ἐδόξαμεν, ὁ δὲ Θεὸς ταῦτα ἐδωρήσατο· ὥστε καὶ κατὰ τοῦτο οὐκ ἐσμὲν αὐτεξούσιοι. Καὶ πρὸς τοῦτο δὲ λεκτέον ὅτι ἡ τοῦ Ἀποστόλου λέξις οὐ φησὶ τὸ θέλειν τὰ κακὰ ἐκ τοῦ Θεοῦ εἶναι, ἢ τὸ θέλειν τὰ ἀγαθὰ ἐκ τοῦ Θεοῦ εἶναι· ὁμοίως τε τὸ ἐνεργεῖν τὰ κρείττονα καὶ τὰ χείρονα· ἀλλὰ τὸ καθόλου θέλειν καὶ τὸ καθόλου τρέχειν. Ὡς γὰρ ἀπὸ Θεοῦ ἔχομεν τὸ εἶναι ζῶα, καὶ τὸ εἶναι ἄνθρωποι, οὕτω καὶ τὸ καθόλου θέλειν, ὡς εἰ ἔλεγον, καὶ τὸ καθόλου κινεῖσθαι. Ὥσπερ δὲ ἔχοντες τὸ ζῶα εἶναι, τὸ κινεῖσθαι, καὶ φέρ' εἰπεῖν τάδε τὰ μέλη κινεῖν, χεῖρας ἢ πόδας, οὐκ ἂν εὐλόγως λέγοιμεν ἔχειν ἀπὸ Θεοῦ τὸ εἰδικὸν τόδε ἤτοι τὸ κινεῖσθαι πρὸς τὸ τύπτειν ἢ ἀναιρεῖν, ἢ ἀφαιρεῖσθαι τὰ ἀλλότρια· ἀλλὰ τὸ μὲν γενικὸν τὸ κινεῖσθαι ἐλάβομεν ἀπὸ Θεοῦ· ἡμεῖς δὲ χρώμεθα τῷ κινεῖσθαι ἐπὶ τὰ χείρονα ἢ ἐπὶ τὰ βελτίονα· οὕτω τὸ μὲν ἐνεργεῖν, ᾗ ζῶά ἐσμεν, εἰλήφαμεν ἀπὸ τοῦ Θεοῦ, καὶ τὸ θέλειν ἐλάβομεν ἀπὸ τοῦ δημιουργοῦ· ἡμεῖς δὲ τῷ θέλειν ἐπὶ τὰ κάλλιστα ἢ ἐναντία χρώμεθα, ὁμοίως καὶ τῷ ἐνεργεῖν.

will, and even if we badly work, these things have belonged to us from God; and if this is so, we do not have free will; and again, on the other hand, when we will better things and work the things that excel, since willing and working are from God, it is not we who have done the things that excel, but we seemed to do so, while God granted these things; so that according to this also we do not have free will. And to this too it must be said that the statement of the Apostle does not say that willing evil things is of God, or that willing good things is of God, and similarly working the better things and the worse, but willing in general and running in general. For just as from God we have it that we are living creatures and that we are men, so also willing in general, as though I were to say moving in general as well. And just as, having it that we are living creatures, that we move, and, for instance, that we move these particular members, hands or feet, we could not reasonably say that we have from God this specific thing, namely moving to strike or to slay, or to take away other men's goods, but we received from God the generic thing, moving, while we ourselves use moving for the worse things or for the better. So, too, working we have received from God, inasmuch as we are living creatures, and willing we received from the Creator; but we ourselves use willing for the noblest things or for their contraries, and likewise working.

Editors' notes and page, col. 293

Page

running head: 293 LIBER TERTIUS.
marginal letters: A θέλωμεν, κἂν; B μέλη κινεῖν,; C με ἐποίησας
old-edition numerals: (none)
other: two full-width Greek lines after ἐπὶ τὰ (χείρονα ἢ ἐπὶ τὰ βελτίονα... / βομεν ἀπὸ τοῦ δημιουργοῦ...) set in this column's text (Q2); full-width Latin lines at foot (INTERPRETATIO N... / generatim movemur...) not set

PG 11:294

Ἔτι πρὸς τὸ μὴ ἡμᾶς εἶναι αὐτεξουσίους δόξει τὸ ἀποστολικὸν ῥητὸν περισπᾷν, ἐν οἷς ἑαυτῷ ἀνθυποφέρων φησίν· « Ἄρ' οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. Ἐρεῖς μοι οὖν, Τί ἔτι μέμφεται; Τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκε; Μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; Μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι, Τί με ἐποίησας οὕτως; Ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος, ὃ δὲ εἰς ἀτιμίαν; » Ἐρεῖ γάρ τις· Εἰ ὁ κεραμεὺς ἐκ τοῦ αὐτοῦ φυράματος ποιεῖ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν σκεύη, οὕτως ὁ Θεὸς ἃ μὲν εἰς σωτηρίαν, ἃ δὲ εἰς ἀπώλειαν· οὐ παρ' ἡμᾶς τὸ σώζεσθαι ἢ ἀπόλλυσθαι γίνεται, οὐδέ ἐσμεν αὐτεξούσιοι. Λεκτέον δὲ πρὸς τὸν οὕτω τούτοις χρώμενον,

Further, the apostolic saying will seem to draw us aside towards our not having free will, wherein, raising an objection against himself, he says: "So then He shows mercy on whom He wills, and whom He wills He hardens. You will say to me then, Why does He still find fault? For who has resisted His will? Nay rather, O man, who are you who answer back to God? Shall the thing moulded say to him who moulded it, Why did you make me thus? Or does not the potter have authority over the clay, out of the same lump to make one vessel unto honour, and another unto dishonour?" (Rom. 9:18–21). For someone will say: If the potter out of the same lump makes some vessels unto honour and others unto dishonour, so God makes some unto salvation and others unto perdition; being saved or perishing does not take place because of us, nor do we have free will. Now it must be said to him who uses these words thus,

Editors' notes and page, col. 294

Footnotes

(83) ‹anchor: in contumeliam› · call in col 294

Rom. IX, 18 seqq.

Rom. 9:18 ff.

(printed under page 151)

(90) ‹anchor: τὸ μὴ› · call in col 294

Μή. Deest etiam in antea editis, sed reperitur in mss.

Μή ("not"). It too is missing in the earlier editions, but is found in the manuscripts.

(printed under page 151)

(91) ‹anchor: not visible› · call in col 294

Vide l. II Origenian. q. 7, n. 10

See the Origeniana, book II, question 7, no. 10.

(printed under page 151)

(92) ‹anchor: not visible› · call in col 294

Ita mss. Alias, « motum. » Infra mss. « quid adhuc queritur. » In editis deest « adhuc. »

So the manuscripts. Elsewhere, "motion." Below, the manuscripts have "why does he still find fault." In the editions "still" is missing.

(printed under page 151)

Footnotes

(64) ‹anchor: not visible› · call in col 295

II Tim. I, 16.

2 Tim. 1:16.

(printed under page 152)

(65) ‹anchor: not visible› · call in col 295

II Cor. V, 10.

2 Cor. 5:10.

(printed under page 152)

(66) ‹anchor: opus bonum paratum› · call in col 295

II Tim. II, 20, 21.

2 Tim. 2:20–21.

(printed under page 152)

(93) ‹anchor: not visible› · call in col 295

Sic mss. Alias, « salutem. »

So the manuscripts. Elsewhere, "salvation."

(printed under page 152)

(94) ‹anchor: not visible› · call in col 295

Sic mss. Alias, « cum in nullis sit potestate. »

So the manuscripts. Elsewhere, "since it is in no one's power."

(printed under page 152)

(95) ‹anchor: immunditias suas› · call in col 295

Suas. Deest in editis, sed habetur in mss.

His own. Missing in the editions, but found in the manuscripts.

(printed under page 152)

Page

running head: 295 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A contraria proloqui?; B bono, et; C lignea et
old-edition numerals: 134 before magna
other: facing Latin version, not set

PG 11:296

εἰ δύναται περὶ τοῦ Ἀποστόλου νοεῖν ὡς μαχόμενα ἑαυτῷ λέγοντος· οὐχ ἡγοῦμαι δὲ ὅτι τολμήσει τις τοῦτο εἰπεῖν. Εἰ τοίνυν μὴ ἐναντία ἑαυτῷ ὁ Ἀπόστολος φθέγγεται, πῶς κατὰ τὸν οὕτως ἐκδεξάμενον εὐλόγως αἰτιᾶται μεμφόμενος τὸν ἐν Κορίνθῳ πεπορνευκότα, ἢ τοὺς παραπεπτωκότας καὶ μὴ μετανοήσαντας ἐπὶ τῇ ἀσελγείᾳ καὶ ἀκρασίᾳ ᾗ ἔπραξαν; Πῶς δὲ εὐλογεῖ ὡς εὖ πεποιηκότας οὓς ἐπαινεῖ, ὥσπερ τὸν Ὀνησιφόρου οἶκον, λέγων· « Δῴη ὁ Κύριος ἔλεος τῷ Ὀνησιφόρου οἴκῳ, ὅτι πολλάκις με ἀνέψυξε, καὶ τὴν ἅλυσίν μου οὐκ ἐπησχύνθη, ἀλλὰ γενόμενος ἐν Ῥώμῃ σπουδαίως ἐζήτησέ με καὶ εὗρε· δῴη αὐτῷ ὁ Κύριος εὑρεῖν ἔλεος παρὰ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ. » Οὐ κατὰ τὸν αὐτὸν δὴ Ἀπόστολόν ἐστι ψέγειν ὡς ἄξιον μέμψεως τὸν ἡμαρτηκότα, καὶ ἀποδέχεσθαι ὡς ἐπαινετὸν τὸν εὖ πεποιηκότα· πάλιν δ' αὖ ὡς μηδενὸς ὄντος ἐφ' ἡμῖν, φάσκειν παρὰ τὴν αἰτίαν τοῦ δημιουργοῦ εἶναι τὸ μὲν σκεῦος εἰς τιμὴν, τὸ δὲ εἰς ἀτιμίαν· πῶς τὸ, « Τοὺς πάντας ἡμᾶς παραστῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε φαῦλον, » ὑγιές ἐστι, τῶν τὰ φαῦλα πεποιηκότων διὰ τὸ ἐκτίσθαι αὐτοὺς σκεύη ἀτιμίας ἐπὶ τοῦτο πράξεως ἐληλυθότων, καὶ τῶν κατ' ἀρετὴν βιωσάντων τῷ ἀρχῆθεν αὐτοὺς ἐπὶ τούτῳ κατεσκευάσθαι, καὶ σκεύη τιμῆς γεγονέναι, τὸ καλὸν πεποιηκότων; Ἔτι δὲ πῶς οὐ μάχεται τῷ, ὡς ὑπολαμβάνουσιν ἐξ ὧν παρεθέμεθα ῥητῶν, παρὰ τὴν αἰτίαν τοῦ δημιουργοῦ ἔντιμον ἢ ἄτιμον εἶναι σκεῦος, τὸ ἀλλαχοῦ λεγόμενον· « Ἐν μεγάλῃ οἰκίᾳ οὐκ ἔστι μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστράκινα· καὶ ἃ μὲν εἰς τιμὴν, ἃ δὲ εἰς ἀτιμίαν. Ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν, ἔσται σκεῦος εἰς τιμὴν, ἡγιασμένον, καὶ εὔχρηστον τῷ Δεσπότῃ εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. » Εἰ γὰρ ὁ ἐκκαθάρας ἑαυτὸν γίνεται σκεῦος εἰς τιμὴν, ὁ δὲ ἀπερικάθαρτον ἑαυτὸν περιιδὼν, σκεῦος εἰς ἀτιμίαν, ὅσον ἐπὶ ταύταις ταῖς λέξεσιν, οὐδαμῶς αἴτιος ὁ δημιουργός· ποιεῖ μὲν γὰρ ὁ δημιουργὸς σκεύη τιμῆς καὶ σκεύη ἀτιμίας, οὐκ ἀρχῆθεν κατὰ

whether he is able to think concerning the Apostle as speaking things that fight against himself; and I do not consider that anyone will dare to say this. If, then, the Apostle does not utter things contrary to himself, how, according to him who has understood it thus, does he reasonably bring a charge when blaming him who committed fornication in Corinth (cf. 1 Cor. 5:1), or those who had fallen away and had not repented over the licentiousness and incontinence which they practised (cf. 2 Cor. 12:21)? And how does he bless as having done well those whom he praises, such as the house of Onesiphorus, saying: "May the Lord grant mercy to the house of Onesiphorus, because he oftentimes refreshed me, and was not ashamed of my chain, but when he was in Rome he earnestly sought me and found me; may the Lord grant to him to find mercy from the Lord in that day" (2 Tim. 1:16–18)? It does not belong to the selfsame Apostle to blame as worthy of blame him who has sinned, and to approve as praiseworthy him who has done well, and yet again on the other hand, as though nothing were in our power, to allege that it is because of the Creator that one vessel is unto honour and another unto dishonour. How is the saying, "We must all appear before the judgement seat of Christ, that each one may receive the things done through the body, according to what he practised, whether good or base" (2 Cor. 5:10), sound, if those who have done base things have come to this course of action because they were created vessels of dishonour, and those who have lived according to virtue have done what is noble because they were from the beginning constituted for this and became vessels of honour? And further, how does what is said elsewhere not fight against the supposition which they form from the passages we have set forth, that it is because of the Creator that a vessel is honourable or dishonourable: "In a great house there are not only vessels of gold and of silver, but also of wood and of earthenware, and some unto honour, and others unto dishonour. If anyone, therefore, cleanses himself out, he shall be a vessel unto honour, sanctified, and useful to the Master, prepared unto every good work" (2 Tim. 2:20–21)? For if he who has cleansed himself out becomes a vessel unto honour, while he who has overlooked himself as uncleansed becomes a vessel unto dishonour, so far as depends on these expressions, the Creator is in no way the cause; for the Creator indeed makes vessels of honour and vessels of dishonour, not from the beginning according to

Editors' notes and page, col. 296

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 296
marginal letters: A εἰ δύναται; B χεσθαι ὡς; C τὸ ἀλλαχοῦ
old-edition numerals: (none)
other: full-width Latin lines at foot (RPRETATIO NOVA. / num approbare...) cut off at left edge, not set

PG 11:297

τὴν πρόγνωσιν, ἐπεὶ μὴ κατ' αὐτὴν προκατακρίνει, ἢ προδικαιοῖ, ἀλλὰ σκεύη τιμῆς τοὺς ἐκκαθάραντας ἑαυτοὺς, καὶ σκεύη ἀτιμίας ἀπερικαθάρτους ἑαυτοὺς περιιδόντας· ὥστε οὐκ ἐκ πρεσβυτέρων αἰτίων τῆς κατασκευῆς τῶν εἰς τιμὴν καὶ εἰς ἀτιμίαν σκευῶν γίνεσθαι ὃν μὲν εἰς τιμὴν, ὃν δὲ εἰς ἀτίμιαν.

foreknowledge, since according to it He neither forecondemns nor forejustifies, but makes into vessels of honour those who have cleansed themselves out, and into vessels of dishonour those who have overlooked themselves as uncleansed; so that it is from older causes of the constitution of the vessels unto honour and unto dishonour that one becomes unto honour, and another unto dishonour.

Εἰ δὲ ἅπαξ προσιέμεθα εἶναί τινας αἰτίας πρεσβυτέρας τοῦ σκεύους τῆς τιμῆς καὶ τοῦ σκεύους τῆς ἀτιμίας, τί ἄτοπον ἀνελθόντας εἰς τὸν περὶ ψυχῆς τόπον, πρεσβύτερα αἴτια τοῦ τὸν Ἰακὼβ ἠγαπῆσθαι, καὶ τὸν Ἠσαῦ με-

And if once we admit that there are certain older causes of the vessel of honour and of the vessel of dishonour, what is there absurd in ascending to the topic concerning the soul, [and thinking] that older causes of Jacob's having been loved, and Esau's having been

Ἅμα δὲ σαφῶς δηλοῦται ὅτι ὅσον ἐπὶ τῇ ὑποκειμένῃ φύσει ὥσπερ εἷς ὑπόκειται τῷ κεραμεῖ πηλὸς ἀφ' οὗ φυράματος γίνεται εἰς τιμὴν καὶ εἰς ἀτιμίαν σκεύη· οὕτω μιᾶς φύσεως πάσης ψυχῆς ὑποκειμένης τῷ Θεῷ, καὶ, ἵν' οὕτως εἴπω, ἑνὸς φυράματος ὄντος τῶν λογικῶν ὑποστάσεων, πρεσβύτερά τινα αἴτια πεποίηκε τούσδε μὲν εἶναι εἰς τιμὴν, τούσδε δὲ εἰς ἀτιμίαν. Εἰ δὲ ἐπιπλήσσει ἡ λέξις τοῦ Ἀποστόλου ἡ λέγουσα· « Μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; » διδάσκει ὅτι, ὁ μὲν παῤῥησίαν ἔχων πρὸς τὸν Θεὸν, καὶ πιστὸς καὶ βιοὺς εὖ, οὐκ ἂν ἀκούσαι, Σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; ὁποῖος ἦν Μωσῆς· « Μωσῆς γὰρ ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ, » καὶ ὡς ἀποκρίνεται ὁ Θεὸς πρὸς Μωσέα, οὕτως ἀποκρίνεται καὶ ὁ ἅγιος πρὸς τὸν Θεόν. Ὁ δὲ ταύτην μὴ κτησάμενος τὴν παῤῥησίαν, δηλονότι ἢ ἀπολωλεκὼς, ἢ περὶ τούτων οὐ κατὰ

At the same time it is clearly shown that, so far as depends on the underlying nature, just as one clay underlies the potter, from the lump of which vessels are made unto honour and unto dishonour, so when one nature of every soul underlies God, and, so to speak, there is one lump of rational subsistences, certain older causes have made these to be unto honour, and those unto dishonour. And if the statement of the Apostle rebukes when it says: "Nay rather, O man, who are you who answer back to God?" (Rom. 9:20), it teaches that he who has boldness towards God, and is faithful and lives well, would not hear, Who are you who answer back to God? such as Moses was; for "Moses spoke, and God answered him by a voice" (Exod. 19:19), and as God answers Moses, so also the saint answers God. Whereas he who has not acquired this boldness, plainly either having lost it, or inquiring concerning these matters not out of

Editors' notes and page, col. 297

Page

running head: 297 LIBER TERTIU
marginal letters: A τὴν πρόγνωσιν,; B tur, non; C τὸς τῶν
old-edition numerals: (none)
other: ends mid-word (με-) in left sub-column across column break to col. 298; facing Latin in right sub-column (Quod si justa haec...) and Jerome's Latin version below it (HIER. INTERP. Sin autem semel...) left out; full-width Latin lines mid-column (ex hoc, quia prius...) and at foot (INTERPRETATIO N... / 21. Illud etiam...) cut off at right edge, not set

PG 11:298

μισῆσθαι, γεγονέναι εἰς τὸν Ἰακὼβ πρὸ τῆς ἐνσωματώσεως, καὶ εἰς τὸν Ἠσαῦ πρὸ τοῦ εἰς τὴν κοιλίαν τῆς Ῥεβέκκας γενέσθαι.

hated, had existed with regard to Jacob before his embodiment, and with regard to Esau before he came into the womb of Rebecca?

Editors' notes and page, col. 298

Footnotes

(67) ‹anchor: respondeas Deo› · call in col 298

Rom. IX, 20.

Rom. 9:20.

(printed under page 153)

(96) ‹anchor: not visible› · call in col 298

Οὐχ. Sic libb. editi et mss. Sed manifestus est error amanuensium. Suspicor legendum esse οὖν.

Οὐχ ("not"). So the printed books and the manuscripts. But it is plainly a copyists' error. I suspect we should read οὖν ("therefore").

(printed under page 153)

(97) ‹anchor: not visible› · call in col 298

Deest aliquod verbum vel νοεῖν, vel λέγειν, vel aliud quid simile.

Some word is missing: either νοεῖν ("to understand") or λέγειν ("to say"), or something similar.

(printed under page 153)

(98) ‹anchor: not visible› · call in col 298

In Epist. ad Avitum.

In the Letter to Avitus.

(printed under page 153)

(99) ‹anchor: τῷ Θεῷ, καὶ› · call in col 298

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

Καί ("and"). Missing in the earlier editions, but found in the manuscripts.

(printed under page 153)

(1) ‹anchor: not visible› · call in col 298

Mss., « ipsum. » Libb. editi, « illud. »

The manuscripts have "itself" (ipsum); the printed books, "that" (illud).

(printed under page 153)

(2) ‹anchor: not visible› · call in col 298

Antequam huic mundo nasceretur, et Esau odio habitus est. Hæc omissa sunt in antea editis, licet reperiantur in omnibus mss.

Before he was born into this world, and Esau was hated. These words are omitted in the earlier editions, though they are found in all the manuscripts.

(printed under page 153)

(3) ‹anchor: sermo quem› · call in col 298

Sic mss. Alias, « quando. » Paulo post mss., « non refertur, id est, ad talem aliquem qualis erat Moyses. » Libb. editi, « non refertur. Talis erat Moyses. » Ibidem mss., « sicut respondebat Deus Moysi. » In antea editis deest « Deus. »

So the manuscripts. Elsewhere, "when." A little after, the manuscripts have "is not addressed, that is, to someone such as Moses was"; the printed books, "is not addressed. Such was Moses." In the same place the manuscripts have "as God answered Moses." In the earlier editions "God" is missing.

(printed under page 153)

Page

running head: LIBER TERTIUS. 298
marginal letters: A referri potest.; B ceretur, et; C Cum ergo
old-edition numerals: 135 before 21.
other: begins mid-word (μισῆσθαι) in left sub-column from col. 297; facing Latin versions at top (referri potest...), in right sub-column (dum, eodem ordine...), below sub-columns (et intelligamus eam...), and at bottom (21. Sed et illud...) left out; full-width Latin lines mid-column (praecedit, et pro...) and at foot (ERPRETATIO NOVA. / modum unum subjacet...) cut off at left edge, not set

PG 11:299

Editors' notes and page, col. 299

Footnotes

(68) ‹anchor: not visible› · call in col 299

Exod. XIX, 19.

Exod. 19:19.

(printed under page 154)

(69) ‹anchor: not visible› · call in col 299

Rom. IX, 19.

Rom. 9:19.

(printed under page 154)

(70) ‹anchor: not visible› · call in col 299

ibid. 20.

Ibid., 9:20.

(printed under page 154)

(4) ‹anchor: not visible› · call in col 299

Sic mss. Alias, « non ad fideles, sed ad impios. » Paulo post mss., « si constat etiam apud ipsos. » Libb. editi, « sed constat etiam apud ipsos. »

So the manuscripts. Elsewhere, "not to the faithful, but to the impious." A little after, the manuscripts have "if it is agreed even among them"; the printed books, "but it is agreed even among them."

(printed under page 154)

(5) ‹anchor: not visible› · call in col 299

Jam non erunt diversæ animarum naturæ. Hæc in antea editis omissa sunt, licet reperiantur in omnibus mss.

There will no longer be different natures of souls. These words are omitted in the earlier editions, though they are found in all the manuscripts.

(printed under page 154)

(6) ‹anchor: HIER. VERSIO› · call in col 299

In epist. ad Avitum.

In the letter to Avitus.

(printed under page 154)

(7) ‹anchor: coarctatur.› · call in col 299

Caute lege.

Read with caution.

(printed under page 154)

Page

running head: 299 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A tem respondebat; B dogmatis sui; C cedentibus meritis
old-edition numerals: 136 before Secundum
other: facing Latin version, not set

PG 11:300

φιλομάθειαν, ἀλλὰ κατὰ φιλονεικίαν ζητῶν, καὶ διὰ τοῦτο λέγων· « Τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; » οὗτος ἂν ἄξιος εἴη τῆς ἐπιπλήξεως τῆς λεγούσης· « Μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ Θεῷ; » Τοῖς δὲ τὰς διαφόρους φύσεις εἰσάγουσι καὶ χρωμένοις τῷ ῥητῷ, ταῦτα λεκτέον· Εἰ σώζουσι τὸ ἀπὸ ἑνὸς φυράματος γίνεσθαι τοὺς ἀπολλυμένους καὶ τοὺς σωζομένους, καὶ τὸν δημιουργὸν τῶν σωζομένων εἶναι δημιουργὸν καὶ τῶν ἀπολλυμένων, καὶ εἰ ἀγαθὸς ὁ ποιῶν οὐ μόνον πνευματικοὺς, ἀλλὰ καὶ χοϊκοὺς, τοῦτο γὰρ αὐτοῖς ἕπεται· δυνατὸν μέντοιγε, ἐκ προτέρων τινῶν κατορθωμάτων γενόμενον νῦν σκεῦος τιμῆς, μὴ ὅμοια δὲ δράσαντα μηδὲ ἀκόλουθα τῷ σκεύει τῆς τιμῆς γενέσθαι εἰς ἕτερον αἰῶνα σκεῦος ἀτιμίας· ὡς πάλιν οἷόν τέ ἐστι διὰ πρεσβύτερα τούτου τοῦ βίου γενόμενον σκεῦος ἀτιμίας ἐνθάδε, διορθώσαντα, ἐν τῇ καινῇ κτίσει γενέσθαι σκεῦος τιμῆς, ἡγιασμένον, καὶ εὔχρηστον τῷ Δεσπότῃ εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον. Καὶ τάχα οἱ νῦν Ἰσραηλῖται μὴ ἀξίως τῆς εὐγενείας βιώσαντες, ἐκπεσοῦνται τοῦ γένους, οἱονεὶ ἀπὸ σκευῶν τιμῆς εἰς σκεῦος ἀτιμίας μεταβαλόντες· καὶ πολλοὶ τῶν νῦν Αἰγυπτίων καὶ Ἰδουμαίων τῷ Ἰσραὴλ προσελθόντες, ἐπὰν καρποφορήσωσιν ἐπὶ πλεῖον, εἰσελεύσονται εἰς Ἐκκλησίαν Κυρίου, οὐκ ἔτι Αἰγύπτιοι καὶ Ἰδουμαῖοι εἶναι λελογισμένοι, ἀλλ' ἐσόμενοι Ἰσραηλῖται· ὥστε κατὰ τοῦτο διὰ τὰς προαιρέσεις τινὰς μὲν ἐκ χειρόνων εἰς κρείττονα προκόπτειν, ἑτέρους δὲ ἀπὸ κρειττόνων εἰς χείρονα καταπίπτειν· καὶ ἄλλους ἐν τοῖς καλοῖς τηρεῖσθαι, ἢ ἀπὸ καλῶν εἰς κρείττονα ἐπαναβαίνειν, ἄλλους τε αὖ τοῖς κακοῖς παραμένειν, ἢ ἀπὸ κακῶν χεομένης τῆς κακίας χείρονας γίνεσθαι.

love of learning, but out of contentiousness, and on this account saying: "Why does He still find fault? For who has resisted His will?" (Rom. 9:19)—this man would be worthy of the rebuke which says: "Nay rather, O man, who are you who answer back to God?" (Rom. 9:20). And to those who introduce the different natures and make use of the passage, these things must be said: If they maintain that those who perish and those who are saved come to be from one lump, and that the Creator of those who are saved is the Creator also of those who perish, and if He Who makes not only spiritual men, but also earthy men, is good—for this follows for them—yet it is possible that one who from certain former right actions has now become a vessel of honour, if he has not done like things nor things consistent with the vessel of honour, may become in another age a vessel of dishonour; as again it is possible that one who on account of things older than this life has become a vessel of dishonour here, when he has amended, may in the new creation become a vessel of honour, sanctified, and useful to the Master, prepared unto every good work (cf. 2 Tim. 2:21). And perhaps those who are now Israelites, having lived unworthily of their nobility of birth, will fall out from the race, having changed as it were from vessels of honour into a vessel of dishonour; and many of those who are now Egyptians and Idumaeans, having come near to Israel, when they have borne fruit to a greater extent, will enter into the Church of the Lord (cf. Deut. 23:7–8), being no longer reckoned to be Egyptians and Idumaeans, but going to be Israelites; so that according to this, through their choices some advance from worse things into better, while others fall down from better things into worse, and others are preserved in noble things, or ascend from noble things into better, and others again remain in evil things, or from evil things, as wickedness pours forth, become worse.

Editors' notes and page, col. 300

Footnotes

(8) ‹anchor: que purgaverit› · call in col 300

Ita mss. Alias, « efficiatur vas ad contumeliam et quod vas ad contumeliam a Creatore formatum est, ut emendaverit se, » etc.

So the manuscripts. Elsewhere, "should become a vessel unto dishonour, and that which was formed by the Creator a vessel unto dishonour, so that he should have amended himself," etc.

(printed under page 154)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 300
marginal letters: A φιλομάθειαν, ἀλλὰ; B οἷόν τέ; C καλῶν εἰς
old-edition numerals: (none)
other: facing Latin below Greek (sicut rursum si quis...) left out; full-width Latin lines at foot (RPRETATIO NOVA. / ignominiae: sicut rursum...) cut off at left edge, not set

PG 11:301

Ἐπεὶ δὲ ὅπου μὲν ὁ Ἀπόστολος οὐ προσποιεῖται τὸ ἐπὶ τῷ Θεῷ εἰς τὸ γενέσθαι σκεῦος εἰς τιμὴν ἢ εἰς ἀτιμίαν, ἀλλὰ τὸ πᾶν ἐφ' ἡμᾶς ἀναφέρει, λέγων· « Ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν, ἔσται σκεῦος εἰς τιμὴν ἡγιασμένον καὶ εὔχρηστον τῷ Δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον· » ὅπου δὲ οὐ προσποιεῖται τὸ ἐφ' ἡμῖν, ἀλλὰ τὸ πᾶν ἐπὶ τὸν Θεὸν ἀναφέρειν δοκεῖ φάσκων· « Ἐξουσίαν ἔχει ὁ κεραμεὺς τοῦ πηλοῦ, ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι, ὃ μὲν σκεῦος εἰς τιμὴν, ὃ δὲ εἰς ἀτιμίαν· » καὶ οὐκ ἔστιν ἐναντιώματα τὰ εἰρημένα ὑπ' αὐτοῦ· συνακτέον ἀμφότερα, καὶ ἕνα λόγον ἐξ ἀμφοτέρων τέλειον ἀποδοτέον. Οὔτε τὸ ἐφ' ἡμῖν χωρὶς τῆς ἐπιστήμης τοῦ Θεοῦ, οὔτε ἡ ἐπιστήμη τοῦ Θεοῦ προκόπτειν ἡμᾶς ἀναγκάζει, ἐὰν μὴ καὶ ἡμεῖς ἐπὶ τὸ ἀγαθόν τι συνεισάγωμεν· οὔτε τὸ ἐφ' ἡμῖν χωρὶς τῆς ἐπιστήμης τοῦ Θεοῦ καὶ τῆς καταχρήσεως τοῦ κατ' ἀξίαν τοῦ ἐφ' ἡμῖν, ποιοῦντος εἰς τιμὴν ἢ ἀτιμίαν γενέσθαι τινά· οὔτε τοῦ ἐπὶ τῷ Θεῷ μόνου κατασκευάζοντος εις τιμὴν ἢ εἰς ἀτιμίαν τινὰ, ἐὰν μὴ ὕλην τινὰ διαφορᾶς σχῇ τὴν ἡμετέραν προαίρεσιν κλίνουσαν ἐπὶ τὰ χείρονα, ἢ ἐπὶ τὰ κρείττονα. Καὶ ταῦτα μὲν αὐτάρκως ἡμῖν κατεσκευάσθω περὶ τοῦ αὐτεξουσίου.

And since in one place the Apostle does not take into account what depends on God for becoming a vessel unto honour or unto dishonour, but refers the whole to us, saying: "If anyone, therefore, cleanses himself out, he shall be a vessel unto honour, sanctified and useful to the Master, prepared unto every good work" (2 Tim. 2:21); while in another place he does not take into account what is in our power, but seems to refer the whole to God, saying: "The potter has authority over the clay, out of the same lump to make one vessel unto honour, and another unto dishonour" (Rom. 9:21); and the things said by him are not contradictions, both must be brought together, and one complete statement rendered out of both: Neither does what is in our power apart from the knowledge of God, nor does the knowledge of God compel us to advance, unless we ourselves also contribute something towards the good; neither does what is in our power apart from the knowledge of God and the use according to worth of what is in our power make anyone become unto honour or dishonour, nor does what depends on God alone constitute anyone unto honour or unto dishonour, unless He holds as a certain matter of difference our choice inclining towards the worse or towards the better. And let these things have been sufficiently established by us concerning free will.

Editors' notes and page, col. 301

Page

running head: 301 LIBER TERTIU
marginal letters: A culo venturo; B usque ad; C τὸ ἐφ' ἡμῖν
old-edition numerals: (none)
other: Rufinus's Latin at top (culo venturo... resipiscere ali-) left out; full-width Latin lines at foot (INTERPRETATIO NO... / 22. Sed quoniam...) cut off at right edge, not set

PG 11:302

quando potuerint, et paulatim medelam vulneribus suis requirere tentaverint, cessante malitia reparari posse ad bonum : ex quo opinamur, quoniam quidem, sicut frequenter diximus, immortalis est anima et aeterna, quod in multis et sine fine spatiis per immensa et diversa saecula possibile est ut vel a summo bono ad infima mala descendat, vel ab ultimis malis ad summa bona reparetur.

[if ever] they have been able [to repent], and have tried little by little to seek healing for their wounds, when malice ceases they can be restored to good: from which we suppose, since indeed, as we have frequently said, the soul is immortal and eternal, that in many and endless spaces through immeasurable and diverse ages it is possible that either from the highest good it may descend to the lowest evils, or from the last evils it may be restored to the highest goods.

VERSIO SANCTI HIERONYMI.

Version of Saint Jerome.

Ego arbitror posse quosdam homines a parvis vitiis incipientes ad tantam nequitiam pervenire (si tamen noluerint ad meliora converti, et poenitentia emendare peccata), ut et contrariae fortitudines fiant; et rursum ex inimicis contrariisque virtutibus in tantum quosdam per multa tempora vulneribus suis adhibere medicinam, et fluentia prius delicta constringere, ut ad locum transeant optimorum. Saepius diximus in infinitis perpetuisque saeculis in quibus anima subsistit et vivit, sic nonnullas earum ad pejora corruere, ut ultimum malitiae locum teneant; et sic quasdam proficere, ut de ultimo malitiae gradu ad perfectam veniant consummatamque virtutem.

I think that some men, beginning from small vices, can arrive at such great wickedness (if nevertheless they have refused to be converted to better things, and to amend their sins by repentance), that they even become opposing powers; and again, out of hostile and opposing powers, some through many times apply medicine to their wounds to such a degree, and bind up the sins that previously flowed, that they pass over to the place of the best. We have very often said that in the infinite and perpetual ages in which the soul subsists and lives, some of them so fall down to worse things that they hold the lowest place of malice; and some so advance that from the lowest degree of malice they come to perfect and consummate virtue.

Editors' notes and page, col. 302

Footnotes

(70*) ‹anchor: semper paratum› · call in col 302 II Tim. II, 21.

2 Tim. 2:21.

(printed under page 155)

(9) ‹anchor: not visible› · call in col 302

In pejus. Sic recte mss. Alias male, « in pœnis. »

For the worse. So the manuscripts, rightly. Elsewhere, wrongly, "in punishments."

(printed under page 155)

(10) ‹anchor: not visible› · call in col 302

Ab his vocibus: « Unde et arbitrandum est, » usque ad istas: « verum quoniam Apostoli sermo, » etc., desideratur in Philocalia Græcus contextus cujus jactura versione sancti Hieronymi e regione apposita quodammodo reparatur. Ideo autem hujus loci textus Græcus ab auctoribus Philocaliæ omissus videtur, quod manifesto et damnato ab Ecclesia errore scateret, quanquam alia plurima quæ sane non multo saniora sunt, ab iisdem retenta sunt, animarum puta προΰπαρξις, et ea quæ secundum Origenis opinationem amitti nequit, bene vel male agendi quovis tempore et quocunque statu potestas; et alia hujusmodi bene multa.

From the words "Whence it is also to be thought" as far as "but since the Apostle's discourse," etc., the Greek text is wanting in the Philocalia; its loss is in some measure made good by St Jerome's version set alongside. The Greek of this passage seems to have been left out by the compilers of the Philocalia because it teemed with a manifest error condemned by the Church, although they kept a great many other things that are certainly not much sounder: for instance the pre-existence (προΰπαρξις) of souls, and the power of acting well or ill at any time and in any state, which on Origen's opinion cannot be lost; and a good many other things of this kind.

(printed under page 155)

(11) ‹anchor: not visible› · call in col 302

Vide l. II Origenian., q. 11. num. 19.

See the Origeniana, book II, question 11, no. 19.

(printed under page 155)

(12) ‹anchor: not visible› · call in col 302

In epistola ad Avitum.

In the letter to Avitus.

(printed under page 155)

(13) ‹anchor: nostro habeamus arbitrio› · call in col 302

Sic mss. Alias, « ex nostro habeamus arbitrio. »

So the manuscripts. Elsewhere, "we have of our own choice."

(printed under page 155)

(14) ‹anchor: ad contumeliam› · call in col 302

Vide l. II Origenian., q. 7, n. 14.

See the Origeniana, book II, question 7, no. 14.

(printed under page 155)

Page

running head: LIBER TERTIUS. 302
marginal letters: A quando potuerint,; B medicinam, et; C summari; scilicet
old-edition numerals: 137 before quidem

PG 11:303

quamdam nostras vel voluntates, vel proposita, vel merita habeat, ex quibus vas singulorum nostrorum vel ad honorem vel ad contumeliam fingat, dum motus ipse animae vel propositum mentis de se ipso suggerat illi quem non latet cor et cogitatio animi, utrum ad honorem fingi vas ejus, an ad contumeliam debeat. Sed ista sufficiant nobis prout potuimus de liberi arbitrii quaestionibus agitata.

He has [as a kind of matter] either our wills, or purposes, or merits, out of which He moulds the vessel of each one of us either unto honour or unto dishonour, while the movement itself of the soul or the purpose of the mind suggests of itself to Him from Whom the heart and thought of the mind is not hidden, whether its vessel ought to be moulded unto honour or unto dishonour. But let these things, discussed so far as we have been able concerning the questions of free will, suffice for us.

CAPUT II.

Chapter II.

De contrariis potestatibus.

On the opposing powers.

1. Videndum nunc est secundum Scripturas, quomodo contrariae virtutes, vel ipse diabolus, reluctantur humano generi provocantes et instigantes ad peccatum. Et primo quidem in Genesi serpens Evam seduxisse describitur; de quo in Ascensione Moysi, cujus libelli meminit in Epistola sua apostolus Judas, Michael archangelus cum diabolo disputans de corpore Moysi, ait a diabolo inspiratum serpentem causam exstitisse praevaricationis Adae et Evae. Sed et illud requiritur a quibusdam, quis est angelus qui de coelo loquitur ad Abraham dicens : « Nunc cognovi quoniam tu times Deum, et non pepercisti filio tuo dilecto quem dilexisti pro me. » Manifeste enim angelus fuisse describitur, qui dicit cognovisse se tunc quia timeret Deum Abraham, et non pepercisset filio suo dilecto, sicut Scriptura dicit : sed non declaravit, quia pro Deo, sed pro se, hoc est pro eo qui hoc dicebat. Requirendum est etiam illud de quo in Exodo dicitur, quia voluerit interficere Moysem pro eo quod abibat in Aegyptum. Sed et postea quis est qui exterminator angelus dicitur : nec non et ille qui sit qui in Levitico scriptus est Apopompaeus, id est transmissor, de quo ait ita Scriptura : « Sors una domino, et sors una Apopompaeo, id est transmissori. » Sed et in primo libro Regnorum spiritus pessimus Saulem dicitur effocare. In tertio vero libro Michaeas

1. Now we must see according to the Scriptures how the opposing powers, or the devil himself, struggle against the human race, provoking and instigating to sin. And first indeed in Genesis the serpent is described as having seduced Eve (Gen. 3:1–6); concerning which, in the Ascension of Moses, of which little book the apostle Jude makes mention in his Epistle (Jude 9), Michael the archangel, disputing with the devil concerning the body of Moses, says that the serpent, inspired by the devil, was the cause of the transgression of Adam and Eve. Moreover that also is inquired into by some, who the angel is that speaks from heaven to Abraham, saying: "Now I know that you fear God, and have not spared your beloved son whom you loved, for my sake" (Gen. 22:12). For he is manifestly described as having been an angel, who says that he then knew that Abraham feared God, and had not spared his beloved son, as the Scripture says; yet he did not declare that it was for God's sake, but for his own sake, that is, for the sake of him who was saying this. That also must be inquired into concerning which it is said in Exodus, that He wished to slay Moses because he was going away into Egypt (Exod. 4:24). And afterwards also who it is that is called the destroying angel (Exod. 12:23); and likewise who that one is who in Leviticus is written of as Apopompaeus, that is, the sender-away, concerning whom the Scripture speaks thus: "One lot for the Lord, and one lot for Apopompaeus, that is, the sender-away" (Lev. 16:8). Moreover in the first book of Kings an evil spirit is said to choke Saul (1 Sam. 16:14). And in the third book Micaiah

Editors' notes and page, col. 303

Footnotes

(71) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Gen. III.

Gen. 3.

(printed under page 156)

(72) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Jud. 9.

Jude 9.

(printed under page 156)

(73) ‹anchor: lexisti pro me› · call in col 303

Gen. XXII, 12.

Gen. 22:12.

(printed under page 156)

(74) ‹anchor: in Exodo dicitur› · call in col 303

Exod. II.

Exod. 2.

(printed under page 156)

(75) ‹anchor: id est transmissori› · call in col 303

Levit. XVI, 8.

Lev. 16:8.

(printed under page 156)

(76) ‹anchor: dicitur effocare› · call in col 303

I Reg. XVIII, 10.

1 Sam. (1 Kgs) 18:10.

(printed under page 156)

(77) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

III Reg. XXII, 19, 20 seqq.

1 Kgs (3 Kgs) 22:19–20 ff.

(printed under page 156)

(78) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

I Par. XXI, 1.

1 Chr. 21:1.

(printed under page 156)

(15) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Nobis. Deest in antea editis, sed habetur in mss. Ibidem mss., « de liberi arbitrii quæstionibus. » Libb. editi, « de liberi arbitrii quæstione. »

To us. Missing in the earlier editions, but found in the manuscripts. In the same place the manuscripts have "on the questions of free choice"; the printed books, "on the question of free choice."

(printed under page 156)

(16) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Videndum nunc est. Sic in omnibus mss. incipit hoc caput. At in editis eadem verba ex quibus constat titulus, repetuntur, et capitis initium constituunt hoc modo: « De contrariis potestatibus videndum nunc est. »

We must now see. So this chapter begins in all the manuscripts. But in the editions the same words that make up the title are repeated, and form the beginning of the chapter thus: "Of the opposing powers we must now see."

(printed under page 156)

(17) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

In Ascensione Moysi. Ex hoc apocrypho libello qui Hebr. dicebatur פטירת משה, Græce vero Ἀνάληψις sive Ἀνάβασις Μωϋσέως, præter ea quæ citat Judas apostolus I, 9, non dubito quin indidem sit desumpta narratio quæ est apud Clementem Alexand. Strom. VI, pag. 679. Ejus quoque libelli meminit Athanasius in Synopsi sacræ Scripturæ, et Nicephorus Constantinopolitanus in Stichometria Chronico compendio subjecta ait Ἀνάληψιν versuum mille et quadringentorum fuisse. Ejus item mentio fit in Actis synodi primæ Nicænæ lib. II, cap. 18, pag. 28, et cap. 20, pag. 33. Vide insuper Evodii epistolam ad S. Augustinum, inter Augustinianas 259; Didymum Alexand. in Epistolam Judæ, tom. IV Bibl. Patrum, p. 326, et Œcumenium in Epistolam Judæ, p. 348.

In the Ascension of Moses. From this apocryphal little book, called in Hebrew פטירת משה ("the Passing of Moses") and in Greek the Ἀνάληψις or Ἀνάβασις of Moses, besides what the apostle Jude quotes (1:9), I do not doubt that the narrative found in Clement of Alexandria, Stromata VI, p. 679, was taken from the same place. Athanasius also mentions this little book in the Synopsis of Sacred Scripture, and Nicephorus of Constantinople, in the Stichometry appended to his Short Chronicle, says that the Ἀνάληψις ran to fourteen hundred lines. It is likewise mentioned in the Acts of the first Council of Nicaea, book II, ch. 18, p. 28, and ch. 20, p. 33. See further Evodius's letter to St Augustine, no. 259 among Augustine's letters; Didymus of Alexandria on the Epistle of Jude, vol. IV of the Bibliotheca Patrum, p. 326; and Oecumenius on the Epistle of Jude, p. 348.

(printed under page 156)

(18) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Libb. editi, « ait diabolo: inspiratum serpentem. » Sed omnes mss. ut in nostro textu.

The printed books have "he says, to the devil: the inspired serpent." But all the manuscripts read as in our text.

(printed under page 156)

(19) ‹anchor: non pepercisset› · call in col 303

Sic mss. Alias, « pepercisti. »

So the manuscripts. Elsewhere, "you spared."

(printed under page 156)

(20) ‹anchor: quia voluerit› · call in col 303

Ita mss. Alias, « voluerint. »

So the manuscripts. Elsewhere, "they wished."

(printed under page 156)

(21) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

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

Israel. Missing in the earlier editions, but found in the manuscripts.

(printed under page 156)

(22) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Sic mss. Alias, « quod voluntarie et proposito suo elegit spiritus quidem, » etc.

So the manuscripts. Elsewhere, "that the spirit indeed chose willingly and of his own purpose," etc.

(printed under page 156)

(23) ‹anchor: not visible› · call in col 303 or 304 (call not visible)

Sic mss. Alias, « abutitur Deus. »

So the manuscripts. Elsewhere, "God misuses."

(printed under page 156)

Page

running head: 303 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A quamdam nostras; B apostolus Judas,; C eo quod
old-edition numerals: 138 before CAPUT II.

PG 11:304

propheta dicit : « Vidi Dominum Israel sedentem super thronum suum, et omnis militia coeli stabat circa eum a dextris ejus, et a sinistris ejus. Et dixit Dominus : Quis seducet Achab regem Israel, ut ascendat et cadat in Ramoth Galaad? Et dixit iste sic, et ille dixit sic. Exiit spiritus, et stetit in conspectu Domini, et dixit : Ego seducam eum. Et dixit Dominus ad eum : In quo? Et dixit : Exeam et ero spiritus mendax in ore omnium prophetarum ipsius Et dixit : Seduces, et quidem poteris. Exi ergo, et fac cito sic. Et nunc dedit Dominus spiritum mendacem in ore omnium prophetarum tuorum; Dominus locutus est super te mala. » Manifeste enim per hoc ostenditur voluntate et proposito suo elegisse spiritus quidam ut seduceret et mendacium operaretur quo abuteretur Dominus ad necem Achab qui hoc pati dignus erat. In primo quoque libro Paralipomenon, « Suscitavit, inquit, diabolus Satan in Israel, et concitavit David ut numeraret populum. » In Psalmis vero angelus malus atterere dicitur quosdam. In Ecclesiaste quoque Salomon ait : « Si spiritus potestatem habentis ascenderit super te, locum tuum ne dimittas, quoniam sanitas compescet peccata multa. » In Zacharia vero legimus diabolum stantem a dextris Jesu, et resistentem ei. Isaias vero ait gladium Domini exsurgere super draconem serpentem perversum. Quid autem dicam de Ezechiel in secunda visione ad principem Tyri manifestissime de virtute contraria prophetante, qui etiam in fluminibus Aegypti draconem dicit habitare? Totus autem liber qui scriptus est de Job, quid aliud quam de diabolo continet, petente potestatem sibi dari omnium quae habet Job, et filiorum ejus, insuper corporis ejus? Qui tamen per ejus patientiam vincitur. In quo libro multa responsis suis edocuit Dominus de adversante nobis virtute draconis istius. Haec interim

the prophet says: "I saw the Lord of Israel sitting upon His throne, and all the host of heaven stood around Him on His right hand and on His left hand. And the Lord said: Who will seduce Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And this one spoke thus, and that one spoke thus. There came forth a spirit, and stood in the sight of the Lord, and said: I will seduce him. And the Lord said to him: Wherewith? And he said: I will go forth and will be a lying spirit in the mouth of all his prophets. And He said: You shall seduce him, and indeed you shall prevail. Go forth therefore, and do so quickly. And now the Lord has put a lying spirit in the mouth of all your prophets; the Lord has spoken evil concerning you" (1 Kgs. 22:19–23). For manifestly through this it is shown that a certain spirit chose by his own will and purpose to seduce and to work a lie, which the Lord used for the slaying of Ahab, who was worthy to suffer this. In the first book of Chronicles also, "The devil Satan," it says, "stood up in Israel, and stirred up David to number the people" (1 Chron. 21:1). And in the Psalms an evil angel is said to crush certain ones (cf. Ps. 34:5–6; 77:49). In Ecclesiastes also Solomon says: "If the spirit of him who has power ascends upon you, leave not your place, because soundness will restrain many sins" (Eccl. 10:4). And in Zechariah we read of the devil standing at the right hand of Joshua, and resisting him (Zech. 3:1). And Isaiah says that the sword of the Lord rises up against the dragon, the crooked serpent (Isa. 27:1). And what shall I say of Ezekiel, in his second vision to the prince of Tyre prophesying most manifestly concerning an opposing power (Ezek. 28:11–19), who also says that the dragon dwells in the rivers of Egypt (Ezek. 29:3)? Moreover the whole book which is written concerning Job, what else does it contain than about the devil, asking that power be given to him over all things that Job has, and over his sons, and over his body besides (Job 1:11–12; 2:5–6)? Who nevertheless is overcome through his patience. In which book the Lord by His answers taught many things concerning the power of that dragon which opposes us (Job 40-41). Let these things in the meantime

Editors' notes and page, col. 304

Footnotes

(79) ‹anchor: peccata multa› · call in col 304

Eccle. X, 4.

Eccles. 10:4.

(printed under page 156)

(80) ‹anchor: resistentem ei› · call in col 304

Zach. III, 1.

Zech. 3:1.

(printed under page 156)

(81) ‹anchor: serpentem perversum› · call in col 304

Isa. XXVII, 1.

Isa. 27:1.

(printed under page 156)

(82) ‹anchor: corporis ejus› · call in col 304

Job I.

Job 1.

(printed under page 156)

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 304
marginal letters: A propheta dicit :; B operaretur quo; C traria prophetante,
old-edition numerals: (none)

PG 11:305

ex Veteri Testamento, quantum ad praesens memoriae succurrere potuerunt, dicta sint de eo quod contrariae virtutes vel nominantur in Scripturis, vel humano generi dicuntur adversari, postmodum poniendae. Videamus autem et in Novo Testamento, ubi Satanas ad Salvatorem accedit, tentans eum; spiritus vero maligni et daemonia immunda, quae aliquantos obsederant, fugata sunt a Salvatore de corporibus patientium, qui et liberati ab eo dicuntur. Sed et Judas, cum jam diabolus misisset in cor ejus ut traderet Christum, postea etiam totum Satanam suscepit in sese : scriptum est enim quia post buccellam introivit in illum Satanas. Paulus vero apostolus docet nos non debere dare locum diabolo, « sed induite, inquit, arma Dei, ut possitis resistere adversus astutias diaboli; » designans « luctamen » esse sanctis « non adversus carnem et sanguinem, sed adversus principatus, adversus potestates, adversus mundi hujus rectores tenebrarum, adversus spiritalia nequitiae in coelestibus. » Sed et Salvatorem crucifixum esse dicit a principibus hujus mundi qui destruentur, quorum etiam sapientiam dicit se non loqui. Per haec igitur omnia docet nos Scriptura divina, esse quosdam invisibiles hostes dimicantes adversus nos, et praecipit armari nos debere contra eos. Unde et simpliciores quique Domino Christo credentium existimant, quod omnia peccata quaecunque commiserint homines, ex istis contrariis virtutibus mentem delinquentium perurgentibus fiant, pro eo quod in certamine isto invisibili superiores inveniantur potestates. Quod si, verbi causa, diabolus non esset, nemo hominum omnino delinqueret.

from the Old Testament, so far as they have been able to occur to memory for the present, be said concerning the fact that opposing powers are both named in the Scriptures and said to oppose the human race, afterwards to be punished. Now let us see in the New Testament also, where Satan comes to the Saviour, tempting Him (Matt. 4:1–11); and malign spirits and unclean demons, which had besieged a good many, were driven away by the Saviour from the bodies of the sufferers, who are also said to have been set free by Him. Moreover Judas also, when the devil had already put it into his heart to betray Christ, afterwards even received the whole Satan into himself: for it is written that after the morsel Satan entered into him (John 13:2, 27). And Paul the apostle teaches us that we ought not to give place to the devil (Eph. 4:27), "but put on," he says, "the armour of God, that you may be able to stand against the wiles of the devil," pointing out that for the saints "the wrestling is not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual things of wickedness in the heavenlies" (Eph. 6:11–12). Moreover he also says that the Saviour was crucified by the princes of this world who shall be destroyed, whose wisdom also he says he does not speak (1 Cor. 2:6, 8). Through all these things, therefore, divine Scripture teaches us that there are certain invisible enemies fighting against us, and commands that we ought to be armed against them. Whence also all the simpler among those who believe in the Lord Christ suppose that all sins whatsoever that men commit take place from these opposing powers pressing hard upon the mind of sinners, because in that invisible contest the powers are found superior. And if, for example, the devil did not exist, no man at all would sin.

2. Nos vero rationem dilucidius intuentes, haec ita esse non arbitramur, considerantes ea quae manifeste ex corporali necessitate descendunt. An vero putandum est quod diabolus esuriendi vel sitiendi causa nobis exsistat? Neminem esse puto qui hoc audeat affirmare. Si ergo esuriendi et sitiendi non nobis ipse sit causa, quid aliud cum uniuscujusque aetas ad virilitatis tempus advenerit, et naturalis caloris incentiva suggesserit? Consequens est sine dubio, ut sicut esuriendi et sitiendi diabolus causa non est, ita nec ejus quidem motus qui adultae aetati naturaliter suggeritur, id est appetendi coitus desiderium. Quam causam non utique semper a diabolo moveri certum est, ita ut putandum sit quia si diabolus non esset, hujuscemodi admistionis desiderium corpora non haberent. Tum deinde consideremus si, ut superius ostendimus, cibus hominibus non ex diabolo, sed naturali quodam appetitur

2. We, however, looking into the matter more clearly, do not think that these things are so, considering those things which manifestly descend from bodily necessity. Or is it indeed to be supposed that the devil is the cause to us of hungering or thirsting? I think there is no one who would dare to affirm this. If therefore he himself is not the cause to us of hungering and thirsting, what else is it when the age of each one has come to the time of manhood, and has suggested the incentives of natural heat? It follows without doubt that, just as the devil is not the cause of hungering and thirsting, so neither is he the cause even of that movement which is naturally suggested to adult age, that is, the desire of seeking sexual intercourse. Which cause it is certain is assuredly not always moved by the devil, so that one should suppose that if the devil did not exist, bodies would not have the desire of such union. Then next let us consider whether, if, as we have shown above, food is desired by men not from the devil, but by a certain natural

Editors' notes and page, col. 305

Footnotes

(83) ‹anchor: not visible› · call in col 305 or 306 (call not visible)

Matth. IV.

Matt. 4.

(printed under page 157)

(84) ‹anchor: not visible› · call in col 305 or 306 (call not visible)

Joan. XIII.

John 13.

(printed under page 157)

(85) ‹anchor: not visible› · call in col 305 or 306 (call not visible)

Ephes. VI, 11, 12.

Eph. 6:11–12.

(printed under page 157)

(86) ‹anchor: se non loqui› · call in col 305

I Cor. II.

1 Cor. 2.

(printed under page 157)

(24) ‹anchor: vel sitiendi› · call in col 305

Vel sitiendi. Deest in antea editis, sed habetur in mss.

Or of thirsting. Missing in the earlier editions, but found in the manuscripts.

(printed under page 157)

(25) ‹anchor: not visible› · call in col 305 or 306 (call not visible)

Sic mss. Alias, « percipiendi cibi modum. » Infra mss., « etiam sine diaboli incitamentis. » Libb. editi, « et sine diabolicis incitamentis. »

So the manuscripts. Elsewhere, "the measure of taking food." Below, the manuscripts have "even without the devil's incitements"; the printed books, "and without diabolical incitements."

(printed under page 157)

(26) ‹anchor: not visible› · call in col 305 or 306 (call not visible)

Sic mss. Alias, « tentandis, » male. Paulo post mss., « quia sicut in bonis rebus. » In antea editis deest, « bonis. »

So the manuscripts. Elsewhere, "to be tempted," wrongly. A little after, the manuscripts have "because, as in good things." In the earlier editions "good" is missing.

(printed under page 157)

(27) ‹anchor: not visible› · call in col 305 or 306 (call not visible)

Vide lib. II Origenian., q. 7, num. 5 et 14.

See the Origeniana, book II, question 7, nos. 5 and 14.

(printed under page 157)

Page

running head: 305 LIBER TERTIUS
marginal letters: A ex Veteri; B resistere adversus; C certamine isto; D derium. Quam
old-edition numerals: 139 before diabolus
other: Latin only, no Greek printed

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instinctu, utrum posset fieri ut si diabolus non esset, humana experientia tanta in percipiendo cibo disciplina uteretur, ut nunquam penitus excederet modum, id est, ut vel aliter quam res posceret, vel amplius quam ratio indulgeret, acciperet, et nunquam eveniret hominibus in servando cibi modo mensuraque delinquere. Ego quidem non arbitror hoc ab hominibus ita potuisse servari, etiamsi nulla diaboli provocasset instinctio, ut in percipiendo cibo modum disciplinamque nullus excederet, priusquam id longo usu experientiaque didicissent. Quid igitur est? In escis quidem et potu possibile erat delinquere nos etiam sine diaboli incitamentis, si forte minus continentes, vel minus industrii fuissemus inventi; in appetendo vero coitu, vel naturalibus desideriis temperandis, putandum est quod non simile aliquid pateremur? Arbitror autem quod eadem rationis consequentia etiam in caeteris naturalibus motibus possit intelligi, cupiditatis, vel irae, vel tristitiae, vel in omnibus omnino quae per intemperantiae vitium, modum mensurae naturalis excedunt. Evidens igitur ratio est, quia sicut in bonis rebus humanum propositum solum per seipsum imperfectum est ad consummationem boni, adjutorio namque divino ad perfecta quaeque perducitur; ita etiam in contrariis initia quaedam, et velut quaedam semina peccatorum ab his rebus quae in usu naturaliter habentur, accipimus. Cum vero indulserimus ultra quam satis est, et non restiterimus adversus primos intemperantiae motus, tunc primi hujus delicti accipiens locum virtus inimica instigat et perurget omnibus modis, studens profusius dilatare peccata, et quidem nobis hominibus occasiones et initia praebentibus peccatorum, inimicis autem potestatibus latius ea et longius, et si fieri potest absque ullo fine propagantibus. Ita denique in avaritiam lapsus efficitur, cum primo homines parum quid pecuniae desiderant, deinde augescente vitio cupiditas increscit. Post hoc jam cum etiam caecitas mentis ex passione successerit, inimicis virtutibus suggerentibus ac perurgentibus, pecunia jam non desideratur, sed rapitur, et vi, aut etiam sanguinis humani profusione conquiritur. Ad certiorem denique rei fidem, quod immensitates istae vitiorum a daemonibus veniant, contemplari etiam ex eo facile potest, quod nihil minus his qui corporaliter vexantur a daemonibus, etiam illi patiuntur, qui vel immoderatis amoribus, vel irae intemperantia, vel nimietate tristitiae perurgentur. Nam et in nonnullis historiis refertur, quod in insaniam quidam ex amore deciderunt, alii ex

instinct, it could happen that if the devil did not exist, human experience would use such great discipline in taking food that it would never at all exceed the limit, that is, that it would take it either otherwise than the matter demanded, or more than reason permitted, and it would never happen to men to sin in keeping the limit and measure of food. I for my part do not think that this could have been so kept by men, even if no instigation of the devil had provoked them, that in taking food no one would exceed the limit and discipline before they had learned it by long use and experience. What then is it? In meats indeed and drink it was possible for us to sin even without the incitements of the devil, if perchance we had been found less continent or less diligent; whereas in seeking sexual intercourse, or in tempering natural desires, is it to be supposed that we would not suffer something similar? Moreover I think that by the same sequence of reasoning it can be understood in the other natural movements also, of desire, or of anger, or of sadness, or in all things altogether which through the vice of intemperance exceed the limit of the natural measure. The reason, therefore, is evident, that just as in good things human purpose alone by itself is imperfect for the consummation of good—for it is led to all perfect things by divine help—so also in the contrary things we receive certain beginnings and, as it were, certain seeds of sins from those things which are naturally held in use. But when we have indulged beyond what is enough, and have not resisted against the first movements of intemperance, then the hostile power, receiving place from this first transgression, instigates and presses hard in every way, striving to spread sins more profusely, while we men indeed furnish the occasions and beginnings of sins, and the hostile powers propagate them more widely and further, and if it is possible, without any end. Thus, finally, a fall into avarice takes place when at first men desire some little money, and then as the vice grows the cupidity increases. After this, when blindness of mind from passion has also succeeded, as the hostile powers suggest and press hard, money is no longer desired, but is seized, and is acquired by force, or even by the shedding of human blood. Finally, for a surer confirmation of the matter, that these immensities of vices come from demons can easily be contemplated from this also, that those who are pressed hard either by immoderate loves, or by intemperance of anger, or by excess of sadness, suffer nothing less than those who are bodily vexed by demons. For it is related in some histories also that some have fallen into madness from love, others from

Editors' notes and page, col. 306

Footnotes

(28) ‹anchor: non restiterimus› · call in col 306

Sic mss. Alias, « substiterimus. » Infra mss., « deinde augescente vitio. » In libb. editis deest, « deinde. »

So the manuscripts. Elsewhere, "we have stood firm." Below, the manuscripts have "then, as the vice grows"; in the printed books "then" is missing.

(printed under page 157)

(29) ‹anchor: inimicis virtutibus› · call in col 306

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

Powers. Missing in the earlier editions, but found in the manuscripts.

(printed under page 157)

Page

running head: LIBER TERTIUS. 306
marginal letters: A instinctu, utrum; B libus desideriis; C (28) adversus primos; D immensitates istae
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:307

iracundia, nonnulli ex tristitia, vel nimio gaudio; quod arbitror ex eo accidere, quia contrariae istae virtutes, id est daemones, loco sibi in eorum mentibus dato, quem intemperantia prius patefecerit, sensum eorum penitus possederint : maxime cum nulla eos ad resistendum virtutis gloria concitarit.

wrathfulness, and some from sadness, or excessive joy; which I think happens from this, that those opposing powers, that is, demons, when place has been given to them in their minds, which intemperance had previously laid open, have wholly taken possession of their sense, especially when no glory of virtue has stirred them up to resist.

3. Quod autem sint quaedam peccata quae non a contrariis virtutibus veniant, sed ex naturalibus corporis motibus initium sumant, manifestissime declarat apostolus Paulus in eo dum dicit : « Caro concupiscit adversus spiritum, spiritus autem adversus carnem; haec sunt quae sibi invicem resistunt ut non quae vultis illa faciatis. » Si ergo caro concupiscit adversus spiritum, et spiritus adversus carnem, est nobis aliquando colluctatio adversus carnem et sanguinem, id est cum homines sumus, et secundum carnem ambulamus, et cum non possumus tentari in majoribus tentationibus quam humanis, cum dicitur de nobis : « Tentatio vos non comprehendat nisi humana. Fidelis autem Deus qui non permittet vos tentari supra id quod potestis. » Sicut enim hi qui agonibus praesunt, eos qui ad certamen veniunt, non utcunque, neque fortuito inter se sinunt inire certamina, sed diligenti examinatione prout vel corpora viderint, vel aetates, aequissima comparatione jungentes illum cum illo, verbi gratia, pueros cum pueris, viros cum viris, qui sibi vel aevi vel roboris propinquitate conveniant; ita intelligendum est etiam de divina providentia, quod omnes qui in hos humanae vitae descenderint agones, justissima moderatione dispenset secundum rationem uniuscujusque virtutis, quam ipse solus, qui solus corda hominum intuetur, agnoscit; ut alius quidem pugnet adversus carnem talem, alius vero adversus talem, et alius quidem in tantum tempus, alius vero in tantum, et ut alter instigetur carne in hoc vel illud, alius vero in aliud; tum vero ut alius resistat adversus inimicam potestatem illam vel illam, alius vero adversus duas vel tres simul, aut nunc quidem adversus aliam, nunc iterum adversus aliam, et certo tempore quodam adversus illam, et certo quodam adversus aliam, vel post quae gesta adversus quas pugnet, post quae vero adversus alias. Intuere enim, ne forte tale aliquid indicetur per hoc quod dicit Apostolus : « Fidelis autem Deus qui non patietur vos tentari supra id quod potestis, » id est, pro eo quod singuli pro virtutis suae quantitate, vel possibilitate tentantur. Nec tamen quoniam diximus justo Dei judicio unumquemque pro virtutis suae quantitate tentari, idcirco putandum est, quia omni

3. Moreover, that there are certain sins which do not come from the opposing powers, but take their beginning from the natural movements of the body, the apostle Paul most manifestly declares herein when he says: "The flesh lusts against the spirit, and the spirit against the flesh; these are the things that resist one another, so that you do not do those things that you will" (Gal. 5:17). If therefore the flesh lusts against the spirit, and the spirit against the flesh, we sometimes have a wrestling against flesh and blood, that is, since we are men and walk according to the flesh, and since we cannot be tempted in greater temptations than human ones, since it is said concerning us: "Let no temptation take hold of you except what is human. And God is faithful, Who will not permit you to be tempted above that which you are able" (1 Cor. 10:13). For just as those who preside over the games do not suffer those who come to the contest to enter into contests with one another anyhow or by chance, but after diligent examination, according as they see either their bodies or their ages, joining this one with that one by a most fair comparison—for example, boys with boys, men with men, who match one another in nearness either of age or of strength—so it is to be understood concerning divine providence also, that it disposes with most just moderation all who have descended into these contests of human life according to the measure of each one's power, which He alone knows Who alone looks into the hearts of men; so that one indeed fights against such flesh, and another against such, and one indeed for so much time, and another for so much, and that one is instigated by the flesh to this or that, and another to another thing; and again that one resists against this or that hostile power, and another against two or three at once, or now indeed against one and now again against another, and at a certain time against that one and at a certain time against another, or after what deeds he fights against which powers, and after what deeds against others. For look whether perchance some such thing is indicated through what the Apostle says: "And God is faithful, Who will not suffer you to be tempted above that which you are able" (1 Cor. 10:13), that is, inasmuch as each one is tempted according to the quantity or possibility of his own power. Yet not because we have said that by the just judgement of God each one is tempted according to the quantity of his own power, is it on that account to be supposed that in every

Editors' notes and page, col. 307

Footnotes

(87) ‹anchor: not visible› · call in col 307 or 308 (call not visible)

Gal. V, 17.

Gal. 5:17.

(88–89) ‹anchor: not visible› · call in col 307 or 308 (call not visible) I Cor. X, 13.

1 Cor. 10:13.

(printed under page 158)

(30) ‹anchor: not visible› · call in col 307 or 308 (call not visible)

Quem intemperantia prius patefecerit, sic mss. Alias, « per intemperantiam prius. »

Which intemperance first laid open, so the manuscripts. Elsewhere, "through intemperance first."

(printed under page 158)

(31) ‹anchor: not visible› · call in col 307 or 308 (call not visible)

Ita mss. In editis deest, « sumus. »

So the manuscripts. In the editions "we are" is missing.

(printed under page 158)

(32) ‹anchor: adversus talem› · call in col 307

Alius vero adversus talem. Hæc in antea editis omissa sunt, quæ restituunt codd. mss. Ibidem mss., « et ut alter instigetur carne. » Alias, « et ut alter instiget carnem. » Paulo infra mss., « et certo tempore quodam adversus aliam. » Alias pro « quodam » legitur « quo. »

But another against such a one. These words were omitted in the earlier editions; the manuscript codices restore them. In the same place the manuscripts have "and that one should be urged on by the flesh"; elsewhere, "and that one should urge on the flesh." A little below, the manuscripts have "and at a certain fixed time against another"; elsewhere "quo" is read for "quodam."

(printed under page 158)

(33) ‹anchor: adversus alias› · call in col 307

Sic mss. Alias, « adversus malitias. »

So the manuscripts. Elsewhere, "against wickednesses."

(printed under page 158)

(34) ‹anchor: justo Dei› · call in col 307

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

Of God. Missing in the earlier editions, but found in the manuscripts.

(printed under page 158)

(35) ‹anchor: not visible› · call in col 307 or 308 (call not visible)

Sustinendi, sed exitum. Hæc in editis omissa sunt, sed habentur in mss.

Of bearing, but the way out. These words are omitted in the editions, but are found in the manuscripts.

(printed under page 158)

(36) ‹anchor: not visible› · call in col 307 or 308 (call not visible)

Vide Origenian. lib. II, q. 7, num. 10.

See the Origeniana, book II, question 7, no. 10.

(printed under page 158)

(37) ‹anchor: not visible› · call in col 307 or 308 (call not visible)

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

Not. Missing in the earlier editions, but found in the manuscripts.

(printed under page 158)

Page

running head: 307 ORIGENIS ΠΕΡΙ Α
marginal letters: A iracundia, nonnulli; B carnem et; C justissima moderatione; D aliquid indicetur
old-edition numerals: 140 before talem
other: Latin only, no Greek printed

PG 11:308

genere debeat vincere qui tentatur; sicut ille quidem qui in agone contendit, quamvis aequa moderatione comparatus sit adversario, non tamen omni genere vincere poterit. Verum nisi aequalis fuerit concertantium virtus, non erit justa palma vincentis, nec juste culpabitur victus, propterea quod permittit quidem nos tentari, non tamen supra id quod possumus; pro viribus enim nostris tentamur; nec tamen scriptum est, quia faciet in tentatione etiam exitum sustinendi, sed exitum, ut sustinere possimus. Ut vero hoc quo posse nobis ipse dedit vel strenue, vel segniter impleamus, in nobis est. Dubium enim non est quod in omni tentatione adest nobis tolerandi virtus, si tamen nos competenter utamur virtute concessa. Non enim idem est habere vincendi virtutem, et vincere, sicut ipse Apostolus cautissimo sermone signavit dicens, quia « Dabit Deus exitum ut sustinere possitis, » non, ut sustineatis. Multi enim non sustinent, sed in tentatione vincuntur. A Deo autem datur, non ut sustineamus : alioquin nullum jam videretur esse certamen; sed ut sustinere possimus. Ea autem virtute quae nobis data est ut vincere possimus, secundum liberi arbitrii facultatem aut industrie utimur, et vincimus; aut segniter, et superamur. Si enim totum nobis hoc detur ut omni genere superemus, et nullo modo vincamur, quae jam superest, causa certandi ei qui vinci non potest? Aut quod palmae meritum, ubi repugnandi adimitur vincendique facultas? Si vero aeque quidem omnibus nobis vincendi possibilitas praebeatur, in nostra autem positum sit potestate, quomodo hac possibilitate uti debeamus, id est vel industrie, vel segniter, justa erit vel victi culpa, vel palma victoris. Igitur ex his quae pro viribus nostris disputata sunt, arbitror quod evidenter apparuit, esse quaedam delicta quae nequaquam malignis virtutibus perurgentibus committamus, alia vero esse quibus instinctu earum ad nimietatem quamdam immoderationemque provocemur. Unde consequens est nunc inquirere quomodo ipsae contrariae virtutes haec ipsa incitamenta operentur in nobis.

case he who is tempted must conquer; just as he indeed who strives in a contest, although he has been matched with his adversary by a fair moderation, will nevertheless not in every case be able to conquer. But unless the power of the contestants is equal, the palm of the victor will not be just, nor will the vanquished be justly blamed; wherefore He permits us indeed to be tempted, yet not above that which we are able; for we are tempted according to our strength; nor yet is it written that He will make in the temptation also the issue of enduring, but the issue that we may be able to endure (cf. 1 Cor. 10:13). But that we should fulfil either strenuously or slothfully this whereby He Himself has given to us to be able, is in our power. For there is no doubt that in every temptation the power of enduring is present to us, if only we fittingly use the power granted. For it is not the same thing to have the power of conquering and to conquer, just as the Apostle himself marked out in most cautious speech, saying that "God will give the issue that you may be able to endure," not that you will endure. For many do not endure, but are overcome in temptation. Now it is given by God, not that we will endure—otherwise there would now seem to be no contest—but that we may be able to endure. And that power which has been given to us that we may be able to conquer, according to the faculty of free will we either use diligently, and conquer; or slothfully, and are overcome. For if this whole thing were given to us, that in every case we should overcome and in no way be conquered, what cause of striving still remains for him who cannot be conquered? Or what merit of the palm, where the faculty of fighting back and of conquering is taken away? Whereas if the possibility of conquering is equally afforded to us all, and it is placed in our power how we ought to use this possibility, that is, either diligently or slothfully, either the blame of the vanquished or the palm of the victor will be just. Therefore from these things which have been discussed according to our strength, I think it has evidently appeared that there are certain transgressions which we commit nowise under the pressure of malign powers, while there are others in which by their instigation we are provoked to a certain excess and immoderation. Whence it follows now to inquire how the opposing powers themselves work these very incitements in us.

4. Cogitationes quae de corde nostro procedunt, vel memoria quorumcunque gestorum, vel quarumlibet rerum causarumque contemplatio, invenimus quod aliquoties ex nobis ipsis procedant, aliquoties a contrariis virtutibus concitentur; interdum etiam a Deo, vel a sanctis angelis immittantur. Verum haec ita esse fabulosum fortasse videbitur, nisi Scripturae divinae testimoniis fuerit comprobatum. Quod ergo cogitatio oriatur ex nobis, David

4. The thoughts which proceed from our heart, or the memory of any deeds whatsoever, or the contemplation of any things and causes whatsoever, we find proceed sometimes from ourselves, and sometimes are stirred up by the opposing powers; and at times also are sent in by God, or by the holy angels. Yet that these things are so will perhaps seem fabulous, unless it be proved by the testimonies of divine Scripture. That thought, then, arises from us, David

Editors' notes and page, col. 308

Footnotes

(35) ‹anchor: sed exitum, ut sustinere› · call in col 308

Sustinendi, sed exitum. Hæc in editis omissa sunt, sed habentur in mss.

Of enduring, but the issue. These words are omitted in the printed editions, but are found in the manuscripts.

(printed under page 158)

(36) ‹anchor: Non enim idem› · call in col 308

Vide Origenian. lib. II, q. 7, num. 10.

See the Origeniana, Book II, question 7, no. 10.

(printed under page 158)

(37) ‹anchor: Multi enim non› · call in col 308

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

Non ("not"). Missing in the earlier editions, but found in the manuscripts.

(printed under page 158)

(38) ‹anchor: virtutibus concitentur› · call in col 308

Sic hunc locum restituunt mss. Alias legitur, « aliquoties et contrariis virtutibus fieri soleant. Quod Salomon, » etc. Sicque multa omissa fuerant.

So the manuscripts restore this passage. Elsewhere it reads, "sometimes they are wont to arise also from the opposing powers. That Solomon," etc. And thus many words had been left out.

(printed under page 158)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 308
marginal letters: A genere debeat; B est habere; C vincendique facultas?; D libet rerum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:309

testatur in Psalmis dicens : « Quia cogitatio hominis confitebitur tibi, et reliquiae cogitationis diem festum agent tibi. » Quod autem et a contrariis virtutibus fieri soleat, Salomon in Ecclesiaste testatur hoc modo : « Si spiritus potestatem habentis ascenderit super te, locum tuum ne dimittas; quoniam sanitas compescit peccata multa. » Et Paulus apostolus de iisdem testimonium dabit, dicens : « Cogitationes destruentes, et omnem elationem quae se extollit adversus scientiam Christi. » Ex Deo autem quod fiat, David nihilominus testatur in Psalmis dicens : « Beatus vir cujus est susceptio apud te, Domine, ascensus in corde ejus. » Et Apostolus dicit, quoniam « Deus dedit in corde Titi. » Quod vero etiam per angelos vel bonos, vel malos aliqua humanis cordibus suggerantur, designat vel Tobiam angelus comitatus vel prophetae sermo dicentis : « Et respondit angelus qui loquebatur in me; » sed et Pastoris liber haec eadem declarat dicens quod bini angeli singulos quosque hominum comitentur; et si quando bonae cogitationes cor nostrum ascenderint, a bono angelo suggeri dicit; si vero contrariae, mali angeli dicit esse instinctum. Eadem quoque Barnabas in Epistola sua declarat, cum duas vias esse dicit, unam lucis, alteram tenebrarum, quibus et praeesse certos quosque angelos dicit : viae quidem lucis, angelos Dei; tenebrarum autem viae, angelos Satanae. Nihil tamen aliud putandum est accidere nobis ex ipsis quae cordi nostro suggeruntur bonis vel malis, nisi commotionem solam et incitamentum provocans nos vel ad bona vel ad mala. Possibile autem nobis est cum maligna virtus nos coeperit ad malum incitare, abjicere a nobis pravas suggestiones, et resistere suasionibus pessimis, et nihil prorsus culpabiliter gerere. Et rursum possibile est ut cum nos divina virtus ad meliora provocaverit, non sequamur, liberi arbitrii potestate in utraque nobis servata. Dicebamus sane in superioribus, quod etiam memoriae nobis quaedam vel bonorum vel malorum suggerantur, sive per divinam providentiam, sive per virtutes contrarias; sicut ostenditur in libro Esther, cum beneficia justissimi Mardochaei Artaxerxes non meminisset, et nocturnis vigiliis fatigatus, a Deo in memoriam recepisset rerum gestarum monimenta chartis mandata requirere; in quibus de beneficiis Mardochaei admonitus inimicum quidem ejus Aman suspendi juberet; ipsi vero

bears witness in the Psalms, saying: "Because the thought of man shall confess to Thee, and the remainder of thought shall keep a feast day to Thee" (Ps. 75:11). And that it is also wont to take place from the opposing powers, Solomon in Ecclesiastes bears witness in this way: "If the spirit of him who has power ascends upon you, leave not your place; because soundness restrains many sins" (Eccl. 10:4). And Paul the apostle will give testimony concerning the same things, saying: "Destroying thoughts, and every high thing that exalts itself against the knowledge of Christ" (2 Cor. 10:4–5). And that it takes place from God, David nonetheless bears witness in the Psalms, saying: "Blessed is the man whose help is with Thee, O Lord; ascents are in his heart" (Ps. 83:6). And the Apostle says that "God put into the heart of Titus" (2 Cor. 8:16). Moreover, that some things are suggested to human hearts through angels also, whether good or evil, either the angel who accompanied Tobias points out (Tob. 5-12), or the word of the prophet saying: "And the angel who spoke in me answered" (Zech. 1:14); and the book of the Shepherd also declares these same things, saying that two angels accompany each single man, and if ever good thoughts ascend into our heart, it says that they are suggested by the good angel, whereas if contrary ones, it says that it is the instigation of the evil angel. The same things Barnabas also declares in his Epistle, when he says that there are two ways, one of light, the other of darkness, over which also he says that certain particular angels preside: over the way of light, the angels of God; and over the way of darkness, the angels of Satan. Yet nothing else is to be supposed to happen to us from those good or evil things which are suggested to our heart, save commotion alone and an incitement provoking us either to good things or to evil. And it is possible for us, when a malign power has begun to incite us to evil, to cast away from us the depraved suggestions, and to resist the worst persuasions, and to do nothing at all culpably. And again it is possible that when a divine power has provoked us to better things, we do not follow, the power of free will being preserved for us in either case. Indeed we said above that certain memories also, whether of good things or of evil, are suggested to us, either through divine providence or through the opposing powers; just as is shown in the book of Esther, when Artaxerxes had not remembered the benefits of the most just Mordecai, and wearied with nightly wakefulness, received from God into his memory to call for the records of deeds done committed to writing; wherein being reminded concerning the benefits of Mordecai, he commanded his enemy Haman to be hanged, while upon him

Editors' notes and page, col. 309

Footnotes

(90) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Psal. LXXV, 11.

Ps. 75 (76):11.

(printed under page 159)

(91) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Eccle. X, 4.

Eccles. 10:4.

(printed under page 159)

(92) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

II Cor. X, 4, 5.

2 Cor. 10:4–5.

(printed under page 159)

(93) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Psal. LXXXIV, 5.

Ps. 84 (85):5.

(printed under page 159)

(94) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

II Cor. VIII, 16.

2 Cor. 8:16.

(printed under page 159)

(95) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Zach. I, 14.

Zech. 1:14.

(printed under page 159)

(96) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Matth. XXVII, 63.

Matt. 27:63.

(printed under page 159)

(97) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Joan. XIII, 2.

John 13:2.

(printed under page 159)

(98) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Prov. IV, 23.

Prov. 4:23.

(printed under page 159)

(99) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Hebr. II, 1.

Heb. 2:1.

(printed under page 159)

(1) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Ephes. IV, 27.

Eph. 4:27.

(printed under page 159)

(39) ‹anchor: not visible› · call in col 309 or 310 (call not visible)

Ita mss. In editis deest, « designat; » et legitur; « vel qui Tobiam angelus comitatur.... sed et de Pastoribus liber, » etc. Utrum autem unicuique homini angelos duos, bonum unum, malum alterum simul assistere Origenes putaverit, fuse disseritur Origenianorum lib. II, quæst. 5, numero præsertim tricesimo.

So the manuscripts. In the editions "designates" is missing, and the reading is "or the angel who accompanies Tobias .... but also the book of the Shepherds," etc. Whether Origen held that two angels, one good and the other evil, stand by every man together is discussed at length in the Origeniana, book II, question 5, especially no. 30.

(printed under page 159)

(40) ‹anchor: Nihil tamen› · call in col 309

Vide l. II Origenian., q. 7, n. 5 et 16.

See the Origeniana, book II, question 7, nos. 5 and 16.

(printed under page 159)

Page

running head: 309 LIBER TERTIUS
marginal letters: A testatur in; B vel malos; C vel malis,; D fatigatus, a
old-edition numerals: 141 before Et
other: Latin only, no Greek printed

PG 11:310

honores magnificos, universae autem sanctorum genti salutem periculo jam imminente conferret. Per contrariam vero diaboli virtutem memoriae pontificum et scribarum putandum est suggestum illud quod venientes ad Pilatum dixerunt : « Domine, recordati sumus quomodo seductor ille dixit, dum adhuc viveret, quia, Post tertiam diem resurgam. » Sed et Judas quod de proditione Domini Salvatoris cogitavit, non fuit a sola mentis ejus malitia veniens. Testata est enim Scriptura, quia « diabolus jam misisset in cor ejus ut traderet eum. » Propter quod et Salomon recte praecepit, dicens : « Cum diligentia serva tuum cor. » Et Paulus apostolus ait : « Amplius debemus intendere his quae audivimus, ne forte effluamus. » Et cum dicit : « Nolite locum dare diabolo, » ostendens per hoc, quia certo opere, vel certa quadam desidia animi locus diabolo datur, ut si semel ingressus fuerit cor nostrum, aut obtineat nos, aut certe vel polluat animam, si non penitus obtinere potuerit, cum ignita sua jacula jactat in nos; quibus aliquando quidem in altum descendente vulnere sauciamur, aliquando vero tantummodo inflammamur. Raro certe et paucis quibusdam haec ejus ignita jacula restinguuntur, ita ut locum vulneris non inveniant, id est, cum quis munitissimo et validissimo scuto fidei fuerit obtectus. Quod vero dictum est in Epistola ad Ephesios : « Quia non est nobis colluctatio adversus carnem et sanguinem, sed adversus principatus et potestates, adversus mundi hujus rectores tenebrarum harum, adversus spiritalia nequitiae in coelestibus : » ita oportebit intelligi quod dixit, « nobis; » id est, mihi Paulo, et vobis Ephesiis, et quibuscunque non est colluctatio cum carne et sanguine. His etenim certamen est adversus principatus et potestates, adversus mundi hujus rectores tenebrarum, non sicut erat Corinthiis, quibus certamen adhuc adversus carnem et sanguinem erat, quos tentatio non apprehenderat nisi humana.

he conferred magnificent honours, and upon the whole nation of the saints safety when danger was already imminent (Esth. 6-8). Through the opposing power of the devil, on the other hand, it is to be supposed that there was suggested to the memory of the chief priests and scribes that which they said when they came to Pilate: "Sir, we have remembered how that seducer said, while He was yet alive, After the third day I will rise again" (Matt. 27:63). Moreover, what Judas thought concerning the betrayal of the Lord and Saviour did not come from the malice of his own mind alone. For the Scripture has testified that "the devil had already put it into his heart to betray Him" (John 13:2). On which account Solomon also rightly commanded, saying: "With all diligence keep your heart" (Prov. 4:23). And Paul the apostle says: "We ought to give the more earnest heed to the things which we have heard, lest perchance we drift away" (Heb. 2:1). And when he says: "Give no place to the devil" (Eph. 4:27), he shows through this that by a certain work, or by a certain slothfulness of mind, place is given to the devil, so that if once he has entered our heart, he either possesses us, or at least pollutes the soul, if he has not been able wholly to possess it, when he hurls his fiery darts at us (cf. Eph. 6:16); by which sometimes indeed we are wounded with a wound descending deep, and sometimes are only inflamed. Rarely assuredly, and by some few, are these fiery darts of his quenched, so that they do not find a place for a wound, that is, when someone has been covered by the most fortified and most strong shield of faith (cf. Eph. 6:16). Now as to what is said in the Epistle to the Ephesians: "Because our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual things of wickedness in the heavenlies" (Eph. 6:12), what he said, "our," will have to be understood thus: that is, for me, Paul, and for you Ephesians, and for whomsoever the wrestling is not with flesh and blood. For to these the contest is against principalities and powers, against the rulers of the darkness of this world, not as it was for the Corinthians, whose contest was still against flesh and blood, whom no temptation had taken hold of except what was human (1 Cor. 10:13).

5. Nec tamen putandum est quod singuli quique adversus omnia haec decertent. Impossibile enim id esse arbitror ulli hominum, quamvis ille sit sanctus, ut adversus omnia haec simul possit habere certamen. Quod si ullo modo id accidat, quod certe fieri non potest, impossibile est ut id prorsus ferre possit humana natura sine maxima subversione sui; sed sicut, verbi gratia, quinquaginta aliqui milites si dicant sibi imminere certamen

5. Yet it is not to be supposed that each single person contends against all these. For I think it is impossible for any man, however holy he may be, to be able to have a contest against all these at once. And if in any way that should happen, which assuredly cannot come to pass, it is impossible that human nature could bear it at all without the greatest subversion of itself; but just as, for example, if some fifty soldiers should say that a contest impends over them

Editors' notes and page, col. 310

Footnotes

(2) ‹anchor: in cœlestibus› · call in col 310

Ephes. VI, 12.

Eph. 6:12.

(printed under page 159)

(41) ‹anchor: quod dixit› · call in col 310

In libb. antea editis post, « dixit, » legitur: « Mihi Paulo et Ephesiis quibus certamen adhuc adversus carnem et sanguinem erat, quos tentatio non apprehenderat nisi humana. » Sicque multa omissa sunt quæ restituunt codd. mss.

In the earlier printed books, after "he said," the reading is: "To me Paul and to the Ephesians, who still had a struggle against flesh and blood, whom no temptation had seized but what is human." And thus many words were left out, which the manuscript codices restore.

(printed under page 159)

(42) ‹anchor: Impossibile enim› · call in col 310

Caute lege.

Read with caution.

(printed under page 159)

(43) ‹anchor: ille sit sanctus› · call in col 310

Sanctus. In cod. Corbeiensi habetur, « spiritus, » male.

Holy. The Corbie codex has "spirit," wrongly.

(printed under page 159)

Page

running head: LIBER TERTIUS. 310
marginal letters: A honores magnificos,; B cum dicit :; C versus mundi; D quod certe
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word (cer-) across column break to col. 311
other: the word certamen was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 311

PG 11:311

adversus alios quinquaginta, non ita intelligendum est, quod unus ex illis adversus quinquaginta dimicaturus sit, sed recte dicit unusquisque illorum, quia certamen nobis est adversum quinquaginta, omnibus tamen adversum omnes; ita etiam hoc audiendum est quod Apostolus dicit, quod universis athletis et militibus Christi colluctatio et certamen est adversus omnia ista quae enumerata sunt; omnibus, singulis tamen, vel cum singulis futuro certamine, vel certe prout probatum fuerit ab agonis ipsius justo praeside Deo. Arbitror namque quia certa mensura sit humanae naturae : etsi Paulus ille sit de quo dicitur : « Vas electionis est mihi iste; » aut Petrus adversus quem portae inferi non praevalent, aut si Moyses ille sit amicus Dei, quorum nullus prorsus omnem simul adversariarum virtutum catervam posset sine sui aliqua pernicie tolerare, nisi forte illius solius virtus operetur in eo qui dixit : « Confidite, ego vici mundum. » Propter quem confidenter etiam Paulus dicebat : « Omnia possum in eo qui me confortat Christus. » Et iterum : « Amplius autem quam omnes illi laboravi, non autem ego, sed gratia Dei mecum. » Propter hanc ergo virtutem quae utique humana non est, operantem et loquentem in se, Paulus dicebat : « Certus sum autem quia neque mors, neque vita, neque angeli, neque principatus, neque potestates, neque praesentia, neque futura, neque altitudo, neque profundum, neque virtus, neque alia ulla creatura poterit nos separare a charitate Dei, quae est in Christo Jesu Domino nostro. » Sola enim per se humana natura non arbitror quia possit adversus angelos, et excelsa et profunda, et aliam creaturam habere certamen; sed cum senserit praesentem in se Dominum et inhabitantem, confidentia divini adjutorii dicet : « Dominus illuminatio mea et Salvator meus, quem timebo? Dominus protector vitae meae, a quo trepidabo? Dum appropiant super me nocentes ut edant carnes meas, qui tribulant me inimici mei, ipsi infirmati sunt et ceciderunt. Si consistant adversum me castra, non timebit cor meum; si exsurgat adversum me praelium, in hoc ego sperabo. » Unde ego arbitror quod nunquam homo fortassis per seipsum virtutem contrariam vincere potest, nisi usus fuerit adjutorio divino. Unde et angelus luctatus esse dicitur cum Jacob. Quod nos quidem ita intelligimus, quia non idem sit luctatum esse cum Jacob angelum, quod est adversum Jacob; sed is quidem qui ei salutis ipsius causa aderat, qui et cognitis

against another fifty, it is not to be understood in this way, that one of them is going to fight against fifty, but each one of them rightly says, Our contest is against fifty, namely for all against all; so also must this be heard which the Apostle says, that for all the athletes and soldiers of Christ the wrestling and contest is against all those powers which have been enumerated—for all, yet with the contest going to be for single ones either with single ones, or at least according as it has been approved by God, the just President of the contest itself. For I think that there is a fixed measure of human nature: even if it be that Paul of whom it is said: "This man is a vessel of election to Me" (Acts 9:15); or Peter, against whom the gates of hell do not prevail (Matt. 16:18); or if it be that Moses, the friend of God (cf. Exod. 33:11); not one of whom at all could endure the whole troop of opposing powers at once without some ruin to himself, unless perchance the power of Him alone operates in him Who said: "Be of good cheer, I have overcome the world" (John 16:33). On Whose account Paul also confidently said: "I can do all things in Him Who strengthens me, Christ" (Phil. 4:13). And again: "More abundantly than all of them have I laboured; yet not I, but the grace of God with me" (1 Cor. 15:10). On account of this power, therefore, which assuredly is not human, working and speaking in him, Paul said: "For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor power, nor any other creature will be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rom. 8:38–39). For human nature alone by itself I do not think can have a contest against angels, and heights and depths, and another creature; but when it has perceived the Lord present and dwelling in it, in confidence of divine help it will say: "The Lord is my illumination and my Saviour, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid? Whilst evildoers draw near upon me to eat my flesh, my enemies who afflict me, they themselves were weakened and fell. Though camps stand together against me, my heart shall not fear; though battle rise up against me, in this will I hope" (Ps. 26:1–3). Whence I think that perhaps a man can never by himself conquer an opposing power, unless he has used divine help. Whence also an angel is said to have wrestled with Jacob (Gen. 32:24). Which we indeed understand thus, that for an angel to have wrestled with Jacob is not the same thing as against Jacob; but that the one who was present with him for the sake of his salvation, who also, having recognized

Editors' notes and page, col. 311

Footnotes

(3) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Act. IX, 15.

Acts 9:15.

(printed under page 160)

(4) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Joan. XVI, 33.

John 16:33.

(printed under page 160)

(5) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Philip. IV, 13.

Phil. 4:13.

(printed under page 160)

(6) ‹anchor: gratia Dei mecum› · call in col 311

I Cor. XV, 10.

1 Cor. 15:10.

(printed under page 160)

(7) ‹anchor: Jesu Domino nostro› · call in col 311

Rom. VIII, 38, 39.

Rom. 8:38–39.

(printed under page 160)

(8) ‹anchor: ego sperabo› · call in col 311

Psal. XXVI, 1, 2, 3, 4.

Ps. 26 (27):1–4.

(printed under page 160)

(9) ‹anchor: cum Jacob› · call in col 311

Gen. XXXII, 24.

Gen. 32:24.

(printed under page 160)

(10) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Ephes. VI, 12.

Eph. 6:12.

(printed under page 160)

(11) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Gen. XXXII, 24.

Gen. 32:24.

(printed under page 160)

(44) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Vide lib. II Origenian., q. 7, n. 17.

See the Origeniana, book II, question 7, no. 17.

(printed under page 160)

(45) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Ita mss. Alias, « confortavit Christus. Amplius autem, » etc.

So the manuscripts. Elsewhere, "Christ strengthened. But further," etc.

(printed under page 160)

(46) ‹anchor: a quo trepidabo› · call in col 311

Dominus protector vitæ meæ, a quo trepidabo. Hæc omissa sunt in antea editis, licet reperiantur in omnibus mss.

The Lord is the protector of my life; of whom shall I be afraid? These words are omitted in the earlier editions, though they are found in all the manuscripts.

(printed under page 160)

(47) ‹anchor: Unde ego arbitror› · call in col 311

Vide Origenian. lib. II, q. 7, n. 17.

See the Origeniana, book II, question 7, no. 17.

(printed under page 160)

(48) ‹anchor: not visible› · call in col 311 or 312 (call not visible)

Sic mss. Alias, « et palæstricæ virtutis peragantur, sed spiritus adversus spiritum, » etc.

So the manuscripts. Elsewhere, "and of wrestling skill are carried on, but spirit against spirit," etc.

(printed under page 160)

Page

running head: 311 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A tamen adversus; B ille sit; C poterit nos; D quam homo
old-edition numerals: 142 before ipsius
other: Latin only, no Greek printed; begins mid-word (tamen) from col. 310

PG 11:312

profectibus ejus, etiam nomen ei Israel dedit, iste cum ipso luctatur; id est, cum ipso est in agone, et juvat eum in certamine; cum sine dubio alius esset adversus quem dimicaret, et adversus quem ei certamen ageretur. Denique Paulus non dixit nobis esse luctamen cum principibus, vel cum potestatibus, sed adversus principatus et potestates. Unde etsi Jacob luctatus est, sine dubio adversus aliquam harum virtutum luctatus est, quas humano generi, et sanctis praecipue adversari et movere certamina Paulus enuntiat. Ideo denique dicit de eo Scriptura, quia « luctatus est cum angelo, et invaluit ad Deum; » ut sit agonis quidem certamen angeli adjutorio sustentatum, perfectionis vero palma vincentem perducat ad Deum.

his advances, even gave him the name Israel (Gen. 32:28), he it is who wrestles with him; that is, is with him in the struggle, and helps him in the contest; whereas without doubt there was another against whom he fought, and against whom his contest was waged. Finally, Paul did not say that our wrestling is with princes, or with powers, but against principalities and powers (Eph. 6:12). Whence, even if Jacob wrestled, without doubt he wrestled against some one of these powers, which Paul declares oppose the human race, and especially the saints, and stir up contests. Therefore, finally, the Scripture says of him that "he wrestled with the angel, and prevailed with God" (Hos. 12:4), so that the contest of the struggle is sustained by the help of the angel, while the palm of perfection leads the victor to God.

6. Nec sane arbitrandum est quia hujusmodi certamina corporum robore et palaestricae artis exercitiis peragantur, sed spiritui adversus spiritum pugna est, similiter ut Paulus designat adversus principatus, et potestates, et mundi hujus rectores tenebrarum nobis imminere certamen. Ipsa vero certaminum species ita intelligenda est, cum damna, cum pericula, cum opprobria, cum criminationes excitantur adversum nos, non id agentibus adversis potestatibus ut haec tantummodo patiamur, sed ut per haec vel ad iram multam, vel ad tristitiam nimiam, vel ad desperationem ultimam provocemur; vel certe quod est gravius, conqueri adversus Deum fatigati et victi taediis compellamur, tanquam humanam vitam non aeque justeque moderantem; ut per hoc infirmemur in fide, vel decidamus ab spe, vel transferri cogamur a veritate dogmatum, et impium aliquid de Deo sentire persuadeamur. Talia namque quaedam scripta sunt de Job, cum diabolus dari sibi facultatem bonorum ejus poposcisset a Deo. Per quod etiam illud edocemur, quod non fortuitis aliquibus incursionibus impugnemur, si quando nos talia aliqua facultatum damna percusserint, neque quod fortuito nostrorum aliquis captivus abducitur, vel domorum ruinae in quibus chari quique opprimantur, eveniunt; in quibus omnibus unusquisque fidelium dicere debet, quia « Non haberes adversum me potestatem, nisi esset data tibi desuper. » Vide enim quia non cecidisset domus Job supra filios ejus nisi prius adversus eos diabolus accepisset potestatem; neque equites ternis ordinibus irruissent, ut raperent camelos ejus, vel boves, caeteraque animalia, nisi instincti ab eo spiritu cui se ministros ex propositi sui obedientia mancipaverant. Sed nec ille quidem qui videbatur

6. Nor indeed is it to be supposed that contests of this sort are carried on by strength of bodies and exercises of the wrestling art, but the fight is for spirit against spirit, in like manner as Paul points out that a contest impends over us against principalities, and powers, and the rulers of the darkness of this world (Eph. 6:12). Now the very form of the contests is to be understood thus: when losses, when dangers, when reproaches, when accusations are stirred up against us, the opposing powers not doing this in order that we may merely suffer these things, but that through these things we may be provoked either to much anger, or to excessive sadness, or to ultimate despair; or at least, what is more grievous, when wearied and overcome by irksomeness we may be compelled to complain against God, as though He did not govern human life fairly and justly; so that through this we may be weakened in faith, or fall away from hope, or be compelled to be transferred from the truth of doctrines, and be persuaded to think something impious concerning God. For some such things are written concerning Job, when the devil had demanded from God that power over his goods be given to him (Job 1:11–12). Whereby we are taught this also, that we are not assailed by any fortuitous incursions if ever some such losses of possessions strike us, nor that by chance someone of our people is led away captive, or ruins of houses take place wherein all our dear ones are crushed; in all which things each one of the faithful ought to say: "You would not have power against me, unless it had been given to you from above" (John 19:11). For see that the house of Job would not have fallen upon his sons unless the devil had first received power against them; nor would the horsemen have rushed in in three bands to carry off his camels, or oxen, and other animals (Job 1:14–19), unless instigated by that spirit to whom they had enslaved themselves as ministers out of obedience to their own purpose. Moreover neither would that which seemed to be

Editors' notes and page, col. 312

Footnotes

(12) ‹anchor: data tibi desuper› · call in col 312

Joan. XIX, 11.

John 19:11.

(printed under page 160)

(49) ‹anchor: domorum› · call in col 312

Libb. editi, « vel domus. » Mss. « vel domorum ruinæ. » Ibidem mss., « opprimantur, eveniunt. » Alias, « opprimantur, ruerint. »

The printed books have "or of the house"; the manuscripts, "or the collapse of houses." In the same place the manuscripts have "are crushed, happen"; elsewhere, "are crushed, have fallen."

(printed under page 160)

(50) ‹anchor: Vide› · call in col 312

Sic mss. Alias, « vidi. »

So the manuscripts. Elsewhere, "I saw."

(printed under page 160)

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 312
marginal letters: A profectibus ejus,; B 6. Nec sane; C justeque moderantem;; D per. » Vide
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:313

ignis, vel quod putatum est fulmen, cecidisset super oves Job, antequam diabolus diceret ad Deum : « Nonne tu communisti omnia quae foris sunt, et ejus reliqua? Sed nunc immitte manum tuam, et continge omnia quae habet, nisi in faciem benedixerit tibi. »

fire, or what was thought to be a thunderbolt, have fallen upon the sheep of Job, before the devil said to God: "Hast Thou not hedged in all things that are outside, and the rest of his goods? But now send forth Thy hand, and touch all things that he has, saving that he will bless Thee to Thy face" (Job 1:10–11, 16).

7. Ex quibus omnibus illud ostenditur, quod omnia haec quae fiunt in hoc mundo, quae media existimantur, sive illa tristia sint, sive quoquomodo sint, non quidem a Deo fiunt, nec tamen sine Deo; dum malignas et contrarias virtutes talia volentes operari non solum non prohibet Deus, sed et permittit facere haec, sed certis quibusque temporibus et personis; sicut et in ipso Job dicitur, quia ad certum tempus paratus est cadere sub aliis, et domus ipsius depraedari ab iniquis. Propterea docet nos Scriptura divina omnia quae accidunt nobis tanquam a Deo illata suscipere, scientes quod sine Deo nihil fit. Quod autem haec ita sint, id est, quod sine Deo nihil fiat, quomodo possumus dubitare, Domino et Salvatore pronuntiante et dicente : « Nonne duo passeres asse vaeneunt, et unus ex ipsis non cadet super terram sine Patre vestro qui in coelis est? » Sed necessitas nos traxit paulo amplius evagari de colluctatione adversarum virtutum, quam adversus homines gerunt, disputantes et de his quae humano generi accidunt tristioribus, id est tentationibus vitae hujus, sicut ait Job : « Nonne tentatio est omnis vita hominis super terram? » ut manifestius quomodo haec accidant, et quam pie de his sentiri debeat, panderetur. Nunc videamus quomodo homines etiam in peccatum falsae scientiae dilabuntur, vel quo prospectu virtutes contrariae etiam de his pugnas adversum nos soleant commovere.

7. From all of which that is shown, that all these things which happen in this world, which are reckoned indifferent, whether they be sad or howsoever they be, do not indeed happen from God, and yet not without God; while God not only does not prevent the malign and opposing powers that wish to work such things, but even permits them to do these things, yet at certain particular times and to certain particular persons; just as in Job himself also it is said that at a fixed time he is prepared to fall under others, and his house to be plundered by the wicked (cf. Job 12:5; 15:21). Wherefore divine Scripture teaches us to receive all things that happen to us as brought upon us by God, knowing that without God nothing happens. And that these things are so, that is, that without God nothing happens, how can we doubt, when the Lord and Saviour pronounces and says: "Are not two sparrows sold for a farthing, and not one of them shall fall upon the ground without your Father Who is in the heavens?" (Matt. 10:29). But necessity has drawn us to digress a little more at length concerning the wrestling of the opposing powers which they wage against men, discussing also those sadder things which happen to the human race, that is, the temptations of this life, just as Job says: "Is not the whole life of man upon earth a temptation?" (Job 7:1), so that it might be laid open more manifestly how these things happen, and how piously one ought to think concerning them. Now let us see how men also slip into the sin of false knowledge, or with what view the opposing powers are wont to stir up battles against us concerning these things also.

CAPUT III.

Chapter III.

De triplici sapientia.

On the threefold wisdom.

1. Docere nos volens sanctus Apostolus magnum aliquid et reconditum de scientia et sapientia in prima ad Corinthios Epistola ait : « Sapientiam autem loquimur inter perfectos; sapientiam vero non hujus mundi, neque principum hujus mundi qui destruuntur, sed loquimur Dei sapientiam in mysterio absconditam, quam praedestinavit Deus ante saecula in gloriam nostram, quam nemo principum hujus mundi cognovit : si enim cognovissent, nunquam Dominum majestatis crucifixissent. » In quo ostendere volens sapientiarum differentias, describit esse quamdam hujus mundi sapientiam, et

1. The holy Apostle, wishing to teach us something great and hidden concerning knowledge and wisdom, says in the first Epistle to the Corinthians: "Howbeit we speak wisdom among the perfect; yet a wisdom not of this world, nor of the princes of this world who are destroyed, but we speak the wisdom of God hidden in a mystery, which God foreordained before the ages unto our glory, which none of the princes of this world knew: for had they known it, they would never have crucified the Lord of glory" (1 Cor. 2:6–8). Wherein, wishing to show the differences of wisdoms, he describes that there is a certain wisdom of this world, and

Editors' notes and page, col. 313

Footnotes

(13) ‹anchor: not visible› · call in col 313 or 314 (call not visible)

Job I, 10, 11.

Job 1:10–11.

(printed under page 161)

(14) ‹anchor: qui in cœlis est› · call in col 313

Matth. X, 29.

Matt. 10:29.

(printed under page 161)

(15) ‹anchor: super terram› · call in col 313

Job VII, 1.

Job 7:1.

(printed under page 161)

(16) ‹anchor: majestatis crucifixissent› · call in col 313

I Cor. II, 6, 7, 8.

1 Cor. 2:6–8.

(printed under page 161)

(17) ‹anchor: not visible› · call in col 313 or 314 (call not visible)

I Cor. II, 7.

1 Cor. 2:7.

(18–19) ‹anchor: not visible› · call in col 313 or 314 (call not visible) Matth. XII, 42.

Matt. 12:42.

(printed under page 161)

(51) ‹anchor: not visible› · call in col 313 or 314 (call not visible)

Quoquomodo. Ita mss. Alias, « commoda. »

In whatever way. So the manuscripts. Elsewhere, "advantages."

(printed under page 161)

(52) ‹anchor: not visible› · call in col 313 or 314 (call not visible)

Sic mss. Alias, « illa mala. »

So the manuscripts. Elsewhere, "those evils."

(printed under page 161)

(53) ‹anchor: sanctus› · call in col 313

In libb. antea editis legitur, « docere nos monet sanctus, » quæ verba constituunt etiam ibidem initium capitis tertii præmisso hoc titulo: « De triplici sapientia, » sed in omnibus mss. nullum est capitis incipientis indicium, et post illa verba, « adversum nos soleant commovere, » continua serie scriptum est, « docere nos volens sanctus, » etc.

In the earlier printed books the reading is "the holy one admonishes us to teach," and these words also form the beginning of chapter three in the same place, with this title placed before: "Of the threefold wisdom." But in all the manuscripts there is no sign of a chapter beginning, and after the words "are wont to stir up against us" there is written in unbroken sequence "the holy one, wishing to teach us," etc.

(printed under page 161)

(54) ‹anchor: not visible› · call in col 313 or 314 (call not visible)

Esse. Sic mss. Alias, « etiam. » Ibidem mss., « communem aliquam omnium principum. » Libb. editi, « unam aliquam omnium principum. »

To be. So the manuscripts. Elsewhere, "also." In the same place the manuscripts have "some common [wisdom] of all the princes"; the printed books, "some one [wisdom] of all the princes."

(printed under page 161)

(55) ‹anchor: not visible› · call in col 313 or 314 (call not visible)

Sic mss. Alias, « plus etiam dicitur quod docet Salvator, quod et ipsius Salvatoris sermo. »

So the manuscripts. Elsewhere, "more also is said to be what the Saviour teaches, which is also the Saviour's own word."

(printed under page 161)

Page

running head: 313 LIBER TERTIUS.
marginal letters: A ignis, vel; B aliis, et; C terram? » ut; D ante saecula
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:314

esse quamdam sapientiam principum hujus mundi, aliam vero esse Dei sapientiam. Sed et hoc cum dicit: «Sapientiam principum hujus mundi,» non arbitror eum communem aliquam omnium principum hujus mundi sapientiam dicere, sed singulorum principum propriam quamdam mihi videtur indicare sapientiam. Et rursum cum dicit: «Sed loquimur Dei sapientiam in mysterio absconditam, quam praedestinavit Deus ante saecula in gloriam nostram,» requirendum est si eamdem dicit Dei sapientiam hanc quae abscondita est a temporibus aliis et generationibus, et non innotuit filiis hominum, sicut, nunc revelata est sanctis apostolis ejus et prophetis, quae erat et illa ante adventum Salvatoris sapientia Dei, ex qua sapiens erat Salomon, quo Salomone plus esse quod docet Salvator, ipsius Salvatoris sermo pronuntiat, cum dicit: «Et ecce plus Salomone hic.» In quo ostenditur quia hi, qui docebantur a Salvatore, plus aliquid docebantur quam sciverat Salomon. Si enim quis dicat quia sciebat quidem Salvator amplius, non tamen etiam aliis plura tradebat quam Salomon, quomodo conveniet, et consequenter dictum putabitur etiam illud quod in subsequentibus ait: «Regina Austri surget in judicio, et condemnabit homines generationis hujus, propterea quod venit a finibus terrae audire sapientiam Salomonis, et ecce plus Salomone hic?» Est igitur sapientia mundi hujus, est et sapientia per singulos fortasse principes mundi hujus. De ipsa vero unius Dei sapientia illud sentimus indicari, quod minus quidem in antiquioribus et veteribus operata sit, amplius vero et manifestius revelata per Christum est. Verum de sapientia Dei in locis propriis requiremus.

that there is a certain wisdom of the rulers of this world, and that there is another wisdom of God. Moreover, when he says this, "The wisdom of the rulers of this world," I do not think that he speaks of some wisdom common to all the rulers of this world, but he seems to me to indicate a certain wisdom peculiar to each individual ruler. And again, when he says, "But we speak the wisdom of God hidden in a mystery, which God predestined before the ages for our glory," we must inquire whether he means that this same wisdom of God, which was hidden from other times and generations and was not made known to the sons of men as it has now been revealed to His holy apostles and prophets, was also that wisdom of God before the coming of the Saviour by which Solomon was wise, while the word of the Saviour Himself declares that what the Saviour teaches is greater than Solomon, when He says, "And behold, something greater than Solomon is here." By this it is shown that those who were taught by the Saviour were taught something more than Solomon had known. For if someone should say that the Saviour indeed knew more, yet did not also hand down more to others than Solomon did, how will that agree and be thought consistently spoken which He says in what follows: "The Queen of the South will rise up in the judgement and will condemn the men of this generation, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here?" There is, therefore, a wisdom of this world, and there is also a wisdom perhaps for each individual ruler of this world. Concerning the wisdom of the one God itself, however, we understand this to be indicated: that it worked to a lesser degree in the more ancient and former men, but has been revealed more fully and more manifestly through Christ. Yet concerning the wisdom of God we shall inquire in the proper places.

2. Nunc vero quoniam quidem in manibus est tractatus de virtutibus contrariis, qualiter moveant etiam ea certamina quibus falsa scientia etiam humanis mentibus inseritur, et seducuntur animae dum se putant invenisse sapientiam, necessarium puto dicere atque distinguere quae sit sapientia mundi hujus et quae principum mundi hujus, ut per hoc qui sint etiam patres hujus sapientiae, imo vero sapientiarum harum, possimus advertere. Arbitror igitur, sicut supra diximus, sapientiam esse hujus mundi aliam quamdam praeter illas sapientias, quae sunt principum hujus mundi, per quam sapientiam intelligi videntur ea et comprehendi quae hujus mundi sunt. Quae tamen in se nihil habet, ut possit aliquid vel de Divinitate, vel de mundi ratione,

2. Now, however, since we have in hand the treatise concerning the opposing powers, and how they also stir up those struggles by which false knowledge is implanted even in human minds and souls are seduced while they think that they have found wisdom, I consider it necessary to state and distinguish what the wisdom of this world is and what that of the rulers of this world is, so that through this we may also be able to perceive who the fathers of this wisdom, or rather of these wisdoms, are. I think, therefore, as we said above, that the wisdom of this world is a certain other wisdom besides those wisdoms which belong to the rulers of this world, and that through this wisdom the things which belong to this world seem to be understood and comprehended. Yet it has nothing in itself by which it could perceive anything either concerning the Divinity, or concerning the reason of the world,

Editors' notes and page, col. 314

Footnotes

(56) ‹anchor: quod› · call in col 314

Sic mss. Alias, « convenienter dictum putabitur etiam quod, » etc.

So the manuscripts. Elsewhere, "it will be thought fittingly said also that," etc.

(printed under page 161)

(57) ‹anchor: possimus advertere› · call in col 314

Sic mss. Alias, « et per hoc qui sunt etiam patres hujus sapientiæ per quos veram differentiam sapientiarum harum possimus advertere. »

So the manuscripts. Elsewhere, "and through this who are also the fathers of this wisdom, through whom we may perceive the true difference of these wisdoms."

(printed under page 161)

Page

running head: LIBER TERTIUS. 314
marginal letters: A esse quamdam; B esse quod; C hujus. De; D hujus mundi
old-edition numerals: 143 after et hoc cum
other: Latin only, no Greek printed

PG 11:315

vel de quibuscunque excelsioribus rebus, vel de bonae ac beatae vitae institutione sentire, sed est talis, verbi causa, ut est omnis ars poetica, vel grammatica, vel rhetorica, vel geometria, vel musica, cum quibus annumeranda est fortassis etiam medicina. In his omnibus sapientiam mundi hujus inesse sentiendum est. Sapientiam vero principum hujus mundi intelligimus, ut est Aegyptiorum secreta, quam dicunt, et occulta philosophia, et Chaldaeorum astrologia et Indorum de scientia excelsi pollicentium, sed et Graecorum multiplex variaque de Divinitate sententia. Igitur in Scripturis sanctis invenimus principes esse per singulas gentes, sicut in Daniele legimus principem esse quemdam regni Persarum, et alium principem regni Graecorum quos non homines esse, sed virtutes quasdam, evidenter ex consequentia ipsius lectionis ostenditur. Sed et in Ezechiele propheta princeps Tyri virtus esse quaedam spiritalis manifestissime designatur. Hi ergo et alii hujusmodi, habentes singuli sapientias suas, et astruentes dogmata sua variasque sententias, ut viderunt Dominum et Salvatorem nostrum pollicentem et praedicantem se ob hoc venisse in hunc mundum, ut destrueret omnia illa quaecunque essent falsi nominis scientiae dogmata, continuo quis obtegeretur intrinsecus, ignorantes, insidiati sunt ei: «Astiterunt enim reges terrae, et principes convenerunt in unum adversus Dominum et adversus Christum ejus.» Quibus eorum insidiis cognitis, et his quae adversus Filium Dei moliti sunt intellectis, cum gloriae Dominum crucifixerunt, ait Apostolus quia, «Sapientiam loquimur inter perfectos, sapientiam autem non hujus saeculi, neque principum hujus saeculi qui destruuntur, quam nemo principum hujus mundi cognovit. Si enim cognovissent, nunquam Dominum gloriae crucifixissent.»

or concerning any higher matters whatever, or concerning the training for a good and blessed life; rather, it is such as, for instance, all the art of poetry, or grammar, or rhetoric, or geometry, or music, with which medicine also should perhaps be numbered. In all these we must understand the wisdom of this world to reside. By the wisdom of the rulers of this world, however, we understand such things as what they call the secret and occult philosophy of the Egyptians, and the astrology of the Chaldeans, and of the Indians who make promises concerning the knowledge of the Most High, as well as the manifold and varied opinions of the Greeks concerning the Divinity. Accordingly, in the holy Scriptures we find that there are rulers over the individual nations, just as we read in Daniel that there is a certain ruler of the kingdom of the Persians, and another ruler of the kingdom of the Greeks, who are clearly shown by the context of the passage itself not to be men, but certain powers. Moreover, in Ezekiel the prophet also, the ruler of Tyre is most manifestly designated as being a certain spiritual power. These, therefore, and others of this sort, each having their own wisdoms and building up their own doctrines and varied opinions, when they saw our Lord and Saviour promising and proclaiming that He had come into this world for this purpose, that He might destroy all those doctrines which belonged to knowledge falsely so called, straightway laid snares for Him, not knowing who was concealed within: "For the kings of the earth stood up, and the rulers gathered together as one against the Lord and against His Christ." Having recognized these snares of theirs and understood the things that they plotted against the Son of God when they crucified the Lord of glory, the Apostle says: "We speak wisdom among the perfect, yet a wisdom not of this age, nor of the rulers of this age who are being destroyed, which none of the rulers of this world knew. For if they had known it, they would never have crucified the Lord of glory."

3. Quaerendum sane est utrum istae sapientiae principum hujus mundi quibus homines imbuere nituntur, insidiandi et laedendi studio ingerantur hominibus ab adversariis virtutibus, aut tantummodo erroris causa adhibeantur; id est, non laedendi hominis prospectu, sed quia haec vera esse ipsi illi mundi hujus principes arbitrantur, ideo etiam caeteros docere cupiant ea quae ipsi vera esse opinantur; quod et magis arbitror. Sicut enim, verbi causa, Graecorum auctores, vel uniuscujusque

3. We must indeed inquire whether those wisdoms of the rulers of this world, with which they strive to imbue men, are forced upon men by the opposing powers out of a zeal for laying snares and doing harm, or are applied merely out of error; that is, not with a view to harming man, but because those very rulers of this world themselves suppose these things to be true, and therefore desire to teach others also the things that they themselves believe to be true; which I too rather think. For just as, for instance, the authors of the Greeks, or the leaders of each

Editors' notes and page, col. 315

Footnotes

(20) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Dan. X.

Dan. 10.

(printed under page 162)

(21) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Ezech. XXVI.

Ezek. 26.

(printed under page 162)

(22) ‹anchor: Christum ejus› · call in col 315

Psal. II, 2.

Ps. 2:2.

(printed under page 162)

(23) ‹anchor: gloriæ crucifixissent› · call in col 315

I Cor. II, 6, 7, 8.

1 Cor. 2:6–8.

(printed under page 162)

(58) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Sic mss. Alias, « Judæorum. »

So the manuscripts. Elsewhere, "of the Jews."

(printed under page 162)

(59) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Vide supra lib. I, c. 5, num. 4 et 5, item l. II Origenian., q. 5, n. 25.

See above, book I, ch. 5, nos. 4 and 5; also the Origeniana, book II, question 5, no. 25.

(printed under page 162)

(60) ‹anchor: reges terræ› · call in col 315

Ita mss. Alias, « falsi nominis dogmata quæ obtegerentur intrinsecus, continuo ei insidiati sunt, et astiterunt reges terræ. » Infra mss., « lædendi studio ingerantur.... aut.... adhibeantur. » In editis legitur, « ingeruntur et adhibentur. » Ibidem mss., « ipsi illi mundi hujus principes. » In editis deest, « ipsi, » et « hujus. » Ibidem mss., « docere cupiant. » Alias, « docere cupiunt. »

So the manuscripts. Elsewhere, "the doctrines falsely so called, which were hidden within, at once laid snares for him, and the kings of the earth stood up." Below, the manuscripts have "are thrust in with the aim of harming .... or .... are applied" (subjunctive); in the editions the reading is "are thrust in and are applied" (indicative). In the same place the manuscripts have "those very princes of this world"; in the editions "very" and "this" are missing. In the same place the manuscripts have "they may wish to teach"; elsewhere, "they wish to teach."

(printed under page 162)

(61) ‹anchor: vera esse opinantur› · call in col 315

Caute lege.

Read with caution.

(printed under page 162)

(62) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Sic mss. Alias, « cæterarum. » Ibidem mss., « principes hujus mundi appellatæ sunt. » Libb. editi, « principes hujus mundi appellati sunt. »

So the manuscripts. Elsewhere, "of the other [feminine]." In the same place the manuscripts have "were called princes of this world" (feminine participle); the printed books have the masculine, "appellati."

(printed under page 162)

(63) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Speciales quædam. Sic mss. Alias, « spirituales quædam. »

Certain particular [wisdoms]. So the manuscripts. Elsewhere, "certain spiritual [wisdoms]."

(printed under page 162)

(64) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Vide l. II Origenian., q. 5, n. 29.

See the Origeniana, book II, question 5, no. 29.

(printed under page 162)

(65) ‹anchor: not visible› · call in col 315 or 316 (call not visible)

Sic mss. Alias, « et ita quasque singulas hujuscemodi. »

So the manuscripts. Elsewhere, "and so each one of this kind."

(printed under page 162)

Page

running head: 315 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A vel de; B regni Graecorum; C his quae; D etiam caeteros
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:316

haeresis principes cum prius ipsi errorem falsae doctrinae pro veritate susceperint, et hanc esse veritatem apud semetipsos judicaverint, tunc demum etiam caeteris eadem persuadere conantur, quae apud semetipsos vera esse censuerint; ita putandum est facere et principes hujus mundi, in quo mundo certae quaeque spiritales virtutes certarum gentium sortitae sunt principatum, et propter hoc principes hujus mundi appellatae sunt. Sunt praeterea etiam aliae praeter hos principes speciales quaedam mundi hujus energiae, id est, virtutes spiritales aliquae, certa quaedam operantes quae ipsae sibi pro arbitrii sui libertate ut agerent elegerunt, ex quibus sunt isti principes qui operantur sapientiam hujus mundi; verbi causa, ut sit propria quaedam energia ac virtus, quae inspiret poeticam, alia quae geometriam, et ita quaeque singulas quasque hujuscemodi artes disciplinasque commoneant. Denique quamplurimi Graecorum opinati sunt artem poeticam sine insania non posse constare: unde et in historiis eorum refertur aliquoties eos quos vates appellant, subito insaniae cujusdam spiritu esse repletos. Quid autem dicendum est de his etiam quos divinos appellant, a quibus per inoperationem daemonum eorum qui eis praesunt, versibus arte modulatis responsa proferuntur? Sed et hi quos magos vel maleficos dicunt, aliquoties daemonibus invocatis supra pueros adhuc parvae aetatis, versu eos dicere poemata admiranda omnibus et stupenda fecerunt. Quae hoc modo geri arbitranda sunt, quod sicut sanctae et immaculatae animae si cum omni affectu omnique puritate se voverint Deo, et alienas se ab omni daemonum contagione servaverint, et per multam abstinentiam purificaverint se, et piis ac religiosis imbutae fuerint disciplinis, participium per hoc Divinitatis assumunt, et prophetiae ac caeterorum divinorum donorum gratiam merentur; ita putandum est etiam eos qui se opportunos contrariis virtutibus exhibent, id est, industria vita, vel studio amico illis et accepto, recipere eorum inspirationem, et sapientiae eorum ac doctrinae participes effici. Ex quo fit ut eorum inoperationibus repleantur, quorum se prius famulatui subjugarunt.

heresy, when they themselves have first accepted the error of a false doctrine in place of the truth and have judged among themselves that this is the truth, only then attempt to persuade others also of the same things which they have deemed among themselves to be true; so too we must suppose the rulers of this world act, in which world particular spiritual powers have been allotted the rule over particular nations, and on this account have been called the rulers of this world. There are, moreover, besides these rulers, certain other special energies of this world, that is, certain spiritual powers working particular things which they themselves, by the freedom of their own will, have chosen to do; among these are those rulers who work the wisdom of this world—for instance, that there is a certain peculiar energy and power which inspires poetry, another which inspires geometry, and so each one prompts each of the individual arts and disciplines of this kind. Finally, very many of the Greeks have held the opinion that the art of poetry cannot exist without madness; whence it is also related several times in their histories that those whom they call seers were suddenly filled with a spirit of a certain madness. And what is to be said of those also whom they call diviners, by whom, through the inworking of the demons who preside over them, responses are uttered in verses modulated with art? Moreover, those whom they call magicians or sorcerers have at times invoked demons over boys still of tender age and made them recite poems in verse that were admirable and astonishing to all. Now we must suppose that these things are brought about in this way: that just as holy and spotless souls, if they devote themselves to God with all affection and all purity, and keep themselves free from all contagion of demons, and purify themselves through much abstinence, and are imbued with pious and religious disciplines, thereby take on a participation in the Divinity and merit the grace of prophecy and of the other divine gifts; so too we must think that those who render themselves suitable to the opposing powers—that is, by a purposeful life or by a pursuit friendly and acceptable to them—receive their inspiration and become partakers of their wisdom and doctrine. From this it comes about that they are filled with the inworkings of those to whose service they previously subjected themselves.

4. De his sane qui de Christo aliter docent quam Scripturarum regula patitur, non otiosum est intueri, utrum insidioso proposito adversum Christi

4. Concerning those, indeed, who teach otherwise about Christ than the rule of the Scriptures allows, it is not idle to consider whether it is with a treacherous purpose, striving against the faith of Christ,

Editors' notes and page, col. 316

Footnotes

(66) ‹anchor: per inoperationem› · call in col 316

Inoperationem. Sic recte mss. Alias mendose « incorporationem. »

Inworking. So the manuscripts, rightly. Elsewhere, corruptly, "incorporation."

(printed under page 162)

(67) ‹anchor: religiosis imbutæ› · call in col 316

Piis ac religiosis imbutæ. Sic mss. Alias, « piis sacræ religionis imbutæ. »

Imbued with pious and religious [disciplines]. So the manuscripts. Elsewhere, "imbued with the pious [disciplines] of sacred religion."

(printed under page 162)

(68) ‹anchor: illis et accepto› · call in col 316

Sic mss. Alias, « vel studio et amicitia illis accepta. »

So the manuscripts. Elsewhere, "or by zeal and a friendship acceptable to them."

(printed under page 162)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 316
marginal letters: A haeresis principes; B verbi causa; C Quae hoc; D 4. De his
old-edition numerals: 144 after speciales
other: Latin only, no Greek printed

PG 11:317

fidem nitentes contrariae virtutes fabulosa quaedam simul et impia dogmata commentae sint; an vero etiam ipsae audito verbo Christi et neque evomere id valentes ex arcanis conscientiae suae, neque pure sancteque retinere, per vasa opportuna sibi, et, ut ita dicam, prophetas suos, diversos errores contra regulam Christianae veritatis induxerint. Et magis putandum est quod apostatae et refugae virtutes, quae a Deo recesserint, ex ipsa mentis suae propositique nequitia vel invidia eorum quibus veritate cognita ad illum gradum unde ipsae delapsae sunt, praeparantur ascensus, ad impediendos hujuscemodi profectus, errores hos falsae doctrinae deceptionesque componunt. Manifeste ergo et ex multis indiciis demonstratur, quod humana anima, dum in hoc est corpore, recipere potest diversas energias, id est, inoperationes spirituum diversorum malorum ac bonorum; et malorum quidem duplici specie, id est, vel tunc cum penitus ex integro eorum possederint mentem, ita ut nihil omnino eos quos obsederint, intelligere vel sentire permittant, sicut exemplo sunt hi quos vulgo energumenos vocant, quos amentes et insanos videmus, quales illi erant qui in Evangelio a Salvatore curati esse referuntur; vel cum sentientem quidem et intelligentem animum cogitationibus variis et sinistris persuasionibus inimica suggestione depravant: ut exemplo est Judas ad proditionis facinus diaboli immissione provocatus, sicut Scriptura declarat, dicens: «Cum autem jam diabolus misisset in cor Judae Scariotis ut traderet eum.» Boni vero spiritus recipit quis energiam, id est, inoperationem, cum movetur et provocatur ad bona, et inspiratur ad coelestia vel divina; sicut sancti angeli et ipse Deus inoperatus est in prophetis, suggestionibus sanctis ad meliora provocans et cohortans; ita sane ut maneret in arbitrio hominis ac judicio, si sequi velit aut nolit ad coelestia et divina provocantem. Unde et ex hac manifesta discretione dignoscitur quomodo anima melioris spiritus praesentia moveatur, id est, si nullam prorsus ex imminenti aspiratione obturbationem vel alienationem mentis incurrat, nec perdat arbitrii sui judicium liberum; sicut exemplo sunt omnes vel prophetae, vel apostoli, qui divinis responsis sine ulla mentis obturbatione ministrabant.

that the opposing powers have devised certain at once fabulous and impious doctrines; or whether even they themselves, having heard the word of Christ and being able neither to cast it out from the recesses of their conscience nor to retain it purely and holily, have introduced through vessels suitable to themselves and, so to speak, their own prophets, various errors against the rule of Christian truth. And we must rather suppose that the apostate and fugitive powers, which have departed from God, out of the very wickedness of their mind and purpose, or out of envy of those for whom, once the truth is known, an ascent is prepared to that rank from which they themselves fell, contrive these errors of false doctrine and deceptions in order to hinder advances of this kind. Manifestly, therefore, and by many proofs it is demonstrated that the human soul, while it is in this body, can receive diverse energies, that is, inworkings of diverse spirits, evil and good. And of the evil spirits indeed in a twofold manner: that is, either when they take possession of their mind wholly and completely, so that they do not allow those whom they have beset to understand or perceive anything at all—as, for example, those whom people commonly call demoniacs, whom we see to be mad and insane, such as those were who are recorded in the Gospel as having been healed by the Saviour; or when by hostile suggestion they corrupt a mind that is indeed sentient and intelligent with various thoughts and perverse persuasions—as, for example, Judas was provoked to the crime of betrayal by the instigation of the devil, just as Scripture declares, saying: "Now when the devil had already put it into the heart of Judas Iscariot to betray Him." On the other hand, one receives the energy, that is, the inworking of a good spirit, when one is moved and stirred to good things, and inspired towards heavenly or divine things; just as the holy angels and God Himself wrought in the prophets, stirring and exhorting them by holy suggestions to better things, yet in such a way that it remained in man's own will and judgement whether he wished or did not wish to follow the one calling him to heavenly and divine things. Whence also by this manifest distinction it is discerned how a soul is moved by the presence of a better spirit, namely, if it suffers no confusion or alienation of mind whatever from the overarching inspiration, nor loses the free judgement of its own will; as, for example, are all either the prophets or the apostles, who ministered to the divine responses without any confusion of mind.

Editors' notes and page, col. 317

Footnotes

(24) ‹anchor: ut traderet eum› · call in col 317

Joan. XIII, 2.

John 13:2.

(printed under page 163)

(25) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Jer. I.

Jer. 1.

(printed under page 163)

(69) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Impia. Sic mss. Alias, « ipsæ. »

Impious. So the manuscripts. Elsewhere, "they themselves."

(printed under page 163)

(70) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Sic mss. Alias, « perversa dogmata, et per, ut ita dicam, prophetas suos. »

So the manuscripts. Elsewhere, "perverse doctrines, and through their prophets, so to speak."

(printed under page 163)

(71) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

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

Known. Missing in the earlier editions, but found in the manuscripts.

(printed under page 163)

(72) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Libb. editi, « operationes. »

The printed books have "operations."

(printed under page 163)

(73) ‹anchor: cum movetur› · call in col 317

Sic mss. In ed. deest, « quis, » et « movetur. »

So the manuscripts. In the edition "anyone" and "is moved" are missing.

(printed under page 163)

(74) ‹anchor: vel divina› · call in col 317

Vide l. II Origenian., q. 7, n. 3.

See the Origeniana, book II, question 7, no. 3.

(printed under page 163)

(75) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Sed et hoc requirendum, etc. Ex epistola Hieronymi ad Avitum, ubi addit: « et putat (Origenes) quorumdam antequam venirent in corpora, merita præcessisse; ut est illud Joannis exsultantis in utero matris suæ, quando ad vocem salutationis Mariæ indignam se confabulatione ejus Elisabeth confitetur. » Quod revera hoc loco dixisse Origenem, fidem facit interpretatio Rufini.

But this too is to be inquired, etc. From Jerome's letter to Avitus, where he adds: "and he (Origen) thinks that in some cases merits went before, before they came into bodies; as in the case of John leaping in his mother's womb, when at the sound of Mary's greeting Elizabeth confesses herself unworthy of conversation with her." That Origen really said this in this place is borne out by Rufinus's translation.

(printed under page 163)

(76) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Vide lib. II Origenian., q. 6, n. 4 et q. 7, n. 13.

See the Origeniana, book II, question 6, no. 4, and question 7, no. 13.

(printed under page 163)

(77) ‹anchor: not visible› · call in col 317 or 318 (call not visible)

Sic mss. Alias, « ex responsis e contrario ostenditur. » Versio Hieronymi e regione posita exstat in epistola ad Avitum.

So the manuscripts. Elsewhere, "is shown from the answers, on the contrary." Jerome's version, set alongside, is extant in the letter to Avitus.

(printed under page 163)

Page

running head: 317 LIBER TERTIUS.
marginal letters: A fidem nitentes; B mana anima; C eum. Boni; D (in footnotes)
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:318

Boni ergo spiritus suggestionibus humanam memoriam ad recordationem meliorum provocari exemplis jam in superioribus edocuimus, cum Mardochaei et Artaxerxis fecimus mentionem.

Now that by the suggestions of a good spirit the human memory is stirred to the remembrance of better things, we have already shown by examples in what precedes, when we made mention of Mordecai and Artaxerxes.

5. Illud quoque consequenter requirendum puto, ex quibus causis humana anima nunc quidem a bonis, nunc autem moveatur a malis. Cujus rei causas suspicor esse quasdam antiquiores etiam hac nativitate corporea, sicut designat Joannes in matris ventre tripudians et exsultans, cum vox salutationis Mariae ad aures Elisabeth matris ejus allata est; et ut declarat Jeremias propheta, qui antequam plasmaretur in utero matris, cognitus erat Deo, et antequam e vulva procederet sanctificatus ab eo est, et puer adhuc prophetiae gratiam accepit.

5. This also I think must consequently be inquired into: from what causes the human soul is moved now indeed by good spirits, and now by evil ones. Of this matter I suspect that there are certain causes older even than this bodily birth, just as John indicates by leaping and exulting in his mother's womb when the voice of Mary's greeting reached the ears of his mother Elizabeth; and as Jeremiah the prophet declares, who before he was formed in his mother's womb was known to God, and before he came forth from the womb was sanctified by Him, and while still a boy received the grace of prophecy.

HIERON. INTER.

Jerome's translation.

Sed et hoc requirendum quare humana anima nunc ab his, nunc ab aliis virtutibus ad diversa moveatur.

Moreover, this also must be inquired into: why the human soul is moved to different things now by these powers, and now by others.

Et rursum econtrario manifeste ostenditur ab adversariis spiritibus quosdam a prima statim aetate possessos, id est nonnullos cum ipso daemone esse natos, alios vero a puero divinasse historiarum fides declarat. Alii a prima aetate daemonem quem Pythonem nominant, id est, ventriloquum passi sunt. Pro quibus omnibus ab his qui Dei providentia regi omnia quae in mundo sunt, asserunt, sicut nostra quoque continet fides, ut mihi videtur, non aliter poterit responderi, ita ut absque omni injustitiae culpa providentia demonstretur, nisi priores quaedam fuisse eis causae dicantur, quibus antequam in corpore nascerentur animae, aliquid contraxerint culpae in sensibus vel motibus suis, pro quibus hoc merito pati a divina providentia judicatae sunt. Liberi namque arbitrii semper est anima, etiam cum in corpore hoc, etiam cum extra corpus est; et libertas arbitrii vel ad bona semper, vel ad mala

And again, on the contrary, it is manifestly shown that some have been possessed by opposing spirits straightway from their earliest age, that is, that some were born with the demon itself, while the testimony of histories declares that others practised divination from boyhood. Others from their earliest age have suffered from the demon whom they call Python, that is, a ventriloquist. In view of all these things, by those who assert that all things which are in the world are governed by the providence of God—as our faith also holds—no other answer, as it seems to me, will be able to be given so as to demonstrate providence to be free from all blame of injustice, unless it be said that there were certain prior causes for them, by which, before the souls were born in a body, they contracted some guilt in their thoughts or movements, on account of which they were judged by divine providence deservedly to suffer this. For the soul is always of free will, both when it is in this body and when it is outside the body; and the freedom of the will is always moved either towards good things or towards evil things,

HIERONYMI INTERP.

Jerome's translation.

Et econtrario parvuli licet, et pene lactantes malis replentur spiritibus, et in divinos atque hariolos inspirantur, in tantum ut etiam daemon Pythonicus quosdam a tenera aetate possideat, quos derelictos esse apud providentiam Dei, cum nihil tale fecerint ut istiusmodi insaniam sustinerent, non est ejus qui nihil vult absque Deo fieri, et omnia illius justitia gubernari.

And on the contrary, although little children and almost nursing infants are filled with evil spirits and are inspired to become diviners and soothsayers, to such a degree that even the Pythonic demon possesses some from a tender age, to say that these have been forsaken by the providence of God when they have done nothing of the sort to deserve to endure madness of such a kind is not the part of one who wishes nothing to happen apart from God and all things to be governed by His justice.

Editors' notes and page, col. 318

Footnotes

(25) ‹anchor: in utero matris› · call in col 318

Jer. I.

Jer. 1.

(printed under page 163)

(75) ‹anchor: Sed et hoc requirendum› · call in col 318

Sed et hoc requirendum, etc. Ex epistola Hieronymi ad Avitum, ubi addit: « et putat (Origenes) quorumdam antequam venirent in corpora, merita præcessisse; ut est illud Joannis exsultantis in utero matris suæ, quando ad vocem salutationis Mariæ indignam se confabulatione ejus Elisabeth confitetur. » Quod revera hoc loco dixisse Origenem, fidem facit interpretatio Rufini.

But this also must be inquired into, etc. From Jerome's letter to Avitus, where he adds: "and he (Origen) thinks that the merits of certain beings went before their coming into bodies; as in the case of John leaping in his mother's womb, when at the voice of Mary's greeting Elizabeth confesses herself unworthy of converse with her." That Origen really said this in this place, Rufinus's translation bears witness.

(printed under page 163)

(76) ‹anchor: Cujus rei causas› · call in col 318

Vide lib. II Origenian., q. 6, n. 4 et q. 7, n. 13.

See the Origeniana, book II, question 6, no. 4, and question 7, no. 13.

(printed under page 163)

(77) ‹anchor: manifeste ostenditur› · call in col 318

Sic mss. Alias, « ex responsis e contrario ostenditur. » Versio Hieronymi e regione posita exstat in epistola ad Avitum.

So the manuscripts. Elsewhere, "is shown from the answers on the contrary." Jerome's version, set opposite, is found in the letter to Avitus.

(printed under page 163)

(78) ‹anchor: esse natos› · call in col 318

Sic mss. Alias, « cum ipso dæmone possessos esse natos. »

So the manuscripts. Elsewhere, "were born possessed together with the demon itself."

(printed under page 163)

(79) ‹anchor: ventriloquum› · call in col 318

Sic mss. Merlinus, « ventricolum; » Genebrardus, « ventricosum. » Ibidem in antea editis legitur: « pro quibus omnibus ab his Dei providentia regi omnia quæ in mundo sunt (ut sanctæ Scripturæ asserunt, nostra quoque continet fides), ut mihi videtur, » etc. Sed omnes codd. mss. ut in nostro textu.

So the manuscripts. Merlin has "ventricolum"; Génébrard, "ventricosum." In the same place the earlier editions read: "for all of which, by those [who hold] that all things in the world are ruled by the providence of God (as the holy Scriptures assert, and as our faith also holds), as it seems to me," etc. But all the manuscript codices read as in our text.

(printed under page 163)

(80) ‹anchor: semper est anima› · call in col 318

Vide l. II Origenian., q. 7, n. 2.

See the Origeniana, book II, question 7, no. 2.

(printed under page 163)

(81) ‹anchor: ad bona semper› · call in col 318

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

Always. Missing in the earlier editions, but found in the manuscripts.

(printed under page 163)

Page

running head: LIBER TERTIUS. 318
marginal letters: A Boni ergo; B propheta, qui; C Pythonem nominant; D (in footnotes)
old-edition numerals: 145 before Et rursum
other: Latin only, no Greek printed; parallel sub-column fragments from Jerome's translation (HIERON. INTER. and HIERONYMI INTERP.) set after their corresponding sections

PG 11:319

movetur; nec unquam rationabilis sensus, id est mens vel anima, sine motu aliquo vel bono vel malo esse potest. Quos motus causas praestare meritorum verisimile est etiam prius quam in hoc mundo aliquid agant; ut pro his meritis vel causis per divinam providentiam statim a prima nativitate imo et ante nativitatem, ut ita dicam, vel boni aliquid vel mali perpeti dispensentur. Et haec quidem dicta sint de his quae videntur hominibus, vel a prima nativitate statim, vel etiam antequam in hanc lucem prorumpant, evenire. De his vero quae a diversis spiritibus animae, id est humanae cogitationi suggeruntur, quae vel ad bona, vel ad contraria provocent, interdum etiam in hoc exsistere quaedam anteriores corporeae nativitatis causae putandae sunt. Interdum vero vigilans mens, et abjiciens a se quae mala sunt, bonorum ad se adjutorium provocat; vel econtrario negligens et ignava, dum minus cauta est, locum dat his spiritibus qui velut latrones ex occulto insidiantes, irruere humanas mentes, cum locum sibi datum per segnitiem viderint, moliuntur, sicut ait Petrus apostolus, quia «adversarius noster diabolus tanquam leo rugiens circuit, quaerens quem devoret.» Propter quod die noctuque cor nostrum omni custodia servandum est, et locus non est dandus diabolo, sed omnia agenda sunt, quibus ministri Dei, hi videlicet spiritus qui ad haereditatem salutis vocati sunt, inveniant in nobis locum, et delectentur ingredi hospitium animae nostrae, et habitantes apud nos consiliis nos regant; si tamen habitaculum cordis nostri virtutis et sanctitatis cultu invenerint exornatum. Verum sufficiant ista pro viribus nostris disserta a nobis de his virtutibus quae humano generi adversantur.

nor can a rational sense, that is, a mind or soul, ever be without some movement either good or evil. And it is probable that these movements furnish the causes of merits even before they do anything in this world, so that in accordance with these merits or causes they are ordained by divine providence straightway from their earliest birth—nay, even before birth, so to speak—to experience either something good or something evil. Let these things, indeed, be said concerning what is seen to befall men either straightway from their earliest birth, or even before they burst forth into this light. Concerning those things, however, which are suggested by diverse spirits to the soul, that is, to human thought, to provoke it either to good things or to the opposite, sometimes even in this case certain causes prior to bodily birth must be supposed to exist. Sometimes, however, a watchful mind, casting away from itself the things that are evil, calls to itself the aid of the good spirits; or, on the contrary, being negligent and slothful, while it is less cautious, it gives place to those spirits which, lying in wait like robbers from a hidden place, strive to rush into human minds when they see a place given to them through sluggishness, just as Peter the apostle says, that "our adversary the devil prowls around like a roaring lion, seeking someone to devour." Wherefore day and night our heart must be guarded with all watchfulness, and no place is to be given to the devil, but all things are to be done whereby the ministers of God—namely, those spirits who are called to the inheritance of salvation—may find a place in us, and may delight to enter the lodging of our soul, and dwelling with us may guide us by their counsels, provided that they find the dwelling-place of our heart adorned with the practice of virtue and holiness. Yet let these things, discussed by us according to our strength concerning these powers that oppose the human race, suffice.

CAPUT IV.

Chapter IV.

De humanis tentationibus.

On human temptations.

1. Nunc ne de humanis quidem tentationibus silendum puto, quae nascuntur interdum ex carne et sanguine, vel ex prudentia carnis et sanguinis quae Deo dicitur esse inimica. Et utrum verum sit quod quidam dicunt, quasi binas animas esse per singulos, posteaquam de his tentationibus exposuimus, quae plus quam humanae dicuntur, id est quas adversum principatus et potestates, et adversum mundi hujus rectores tenebrarum harum, et adversus spiritalia nequitiae in coelestibus gerimus, vel quae nobis adversus spiritus malignos et immundos daemones peraguntur, dicemus. In qua re consequenter arbitror requirendum, si in nobis hominibus qui ex anima constamus et corpore

1. Now I think we must not keep silence even concerning human temptations, which arise at times from flesh and blood, or from the mindset of flesh and blood, which is said to be hostile to God. And whether what some say is true, that there are as it were two souls in each individual, we shall discuss after we have set forth concerning those temptations which are called more than human—that is, those which we wage against principalities and powers, and against the world-rulers of this darkness, and against the spiritual forces of wickedness in the heavenly places, or those which are carried on by us against malign spirits and unclean demons. In this matter I think we must consequently inquire whether in us men, who consist of soul and body

Editors' notes and page, col. 319

Footnotes

(26) ‹anchor: quærens quem devoret› · call in col 319

I Pet. V, 8.

1 Pet. 5:8.

(printed under page 164)

(27) ‹anchor: vocati sunt› · call in col 319

Heb. I, 14.

Heb. 1:14.

(printed under page 164)

(82) ‹anchor: invenerint exornatum› · call in col 319

In libb. antea editis vox, « exornatum, » ultima est capitis tertii, et incipit caput quartum cum hoc titulo: « De humanis tentationibus. » Verum in mss. nulla hujusmodi tituli mentio, nullum capituli incipientis indicium.

In the earlier printed books the word "adorned" is the last of chapter three, and chapter four begins with this title: "Of human temptations." But in the manuscripts there is no mention of any such title, and no sign of a chapter beginning.

(printed under page 164)

(83) ‹anchor: per singulos› · call in col 319

Sic mss. Alias, « per substantiam. » Ibidem mss., « exposuimus. » Alias, « exposuerimus. »

So the manuscripts. Elsewhere, "through substance." In the same place the manuscripts have "we have set out"; elsewhere, "we shall have set out."

(printed under page 164)

(84) ‹anchor: not visible› · call in col 319 or 320 (call not visible)

Ita mss. Alias, « aliquod incitamentum quod motum habeat proprium. »

So the manuscripts. Elsewhere, "some incitement that has a motion of its own."

(printed under page 164)

(85) ‹anchor: not visible› · call in col 319 or 320 (call not visible)

Sic mss. Alias, « utrum duæ animæ. »

So the manuscripts. Elsewhere, "whether two souls."

(printed under page 164)

(86) ‹anchor: not visible› · call in col 319 or 320 (call not visible)

Grata sunt. Sic mss. Alias, « contraria sunt. »

Are pleasing. So the manuscripts. Elsewhere, "are contrary."

(printed under page 164)

(87) ‹anchor: not visible› · call in col 319 or 320 (call not visible)

Sic mss. Alias, « quos produximus tres, » etc.

So the manuscripts. Elsewhere, "the three which we have brought forward," etc.

(printed under page 164)

Page

running head: 319 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A movetur; nec; B sunt. Interdum; C nos regant; D brarum harum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:320

ac spiritu vitali, est etiam aliud aliquid quod incitamentum habeat proprium, et commotionem ad malum provocantem; sicut haberi a quibusdam quaestio solet hujusmodi, utrumnam velut duae animae in nobis dicendae sint, una quaedam divinior et coelestis, et alia inferior: an vero ex hoc ipso quod corporibus inhaeremus (quae corpora secundum propriam quidem naturam mortua sunt et penitus exanima, quia ex nobis, id est, ex animabus corpus materiale vivificatur, quod utique contrarium est et inimicum spiritui), trahimur et provocamur ad haec mala quae corpori grata sunt; an vero tertium, quod quidam Graecorum arbitrati sunt, quia anima nostra cum una sit per substantiam, ex pluribus tamen constet, et una pars ejus rationabilis, pars vero alia irrationabilis dicatur, et ea quidem pars quam irrationabilem dicunt, in duos rursum dividatur affectus cupiditatis et iracundiae. Has ergo tres quas supra diximus de anima opiniones a nonnullis haberi invenimus. Ex quibus illud interim, quod quibusdam Graecorum philosophis visum diximus, quia tripartita sit anima, non valde confirmari ex divinae Scripturae auctoritate pervideo; ad alia vero duo quae reliqua sunt, inveniri possunt aliquanta quae ex divinis Litteris aptari posse videantur.

and vital spirit, there is also something else that has its own incentive and a movement provoking to evil; just as a question of this sort is wont to be raised by some, whether we should say that there are as it were two souls in us, the one more divine and heavenly, and the other lower; or whether from the very fact that we cleave to bodies (which bodies according to their own nature indeed are dead and wholly lifeless, because the material body, which is certainly contrary and hostile to the spirit, is made alive by us, that is, by souls), we are drawn and provoked to these evils that are pleasing to the body; or whether a third view holds, which certain of the Greeks have supposed, that our soul, though one in substance, nevertheless consists of several parts, and one part of it is called rational, while another part is called irrational, and that very part which they call irrational is again divided into two affections, of desire and of anger. These three opinions concerning the soul which we have mentioned above, therefore, we find to be held by some. Of these, in the meantime, that view which we said was held by certain philosophers of the Greeks, namely, that the soul is tripartite, I do not see to be very strongly confirmed by the authority of divine Scripture; for the other two that remain, however, a good many passages can be found from the divine Scriptures which may seem capable of being adapted to them.

2. Ex quibus primo illud discutiamus quod astruere solent quidam, quia una sit bona in nobis anima et coelestis, alia vero inferior et terrestris, et quod ea quidem quae melior est, coelitus inseratur, qualis est illa quae et Jacob adversus Esau adhuc in utero posito palmam victoriae supplantati praestitit fratris; et quae in Jeremia sanctificatur ex vulva, et Spiritu sancto repletur ex utero in Joanne. Illam vero inferiorem, quam dicunt ex corporali eam semine simul asserunt cum corpore seminari, unde et praeter corpus vivere eam vel subsistere negant posse, propter quod et carnem eam frequenter appellari dicunt. Quod enim scriptum est: «Caro concupiscit adversus spiritum,» non hoc de carne dictum accipiunt, sed de hac anima quae proprie carnis est anima. Sed et ex his student nihilominus confirmare haec quae in Levitico ita scripta sunt: «Anima omnis carnis, sanguis ipsius.» Ex eo enim quod per totam carnem sanguis diffusus vitam praestat carni, in sanguine inesse aiunt hanc animam quae dicitur totius carnis esse anima. Hoc autem ipsum quod dictum est carnem repugnare adversus spiritum, spiritum autem adversus carnem; et quod dictum est: «Anima

2. Of these, let us first discuss that view which certain people are wont to maintain, namely, that there is one good and heavenly soul in us, and another lower and earthly one, and that the one which is better is implanted from heaven, such as was that soul which gave to Jacob, while still placed in the womb, the palm of victory against Esau in supplanting his brother, and which in Jeremiah is sanctified from the womb, and in John is filled with the Holy Spirit from the womb. That lower soul, however, which they say is from bodily seed, they assert is sown together with the body, whence they also deny that it can live or subsist apart from the body, on account of which they say it is also frequently called flesh. For what is written, "The flesh lusts against the spirit," they do not take as spoken of the flesh, but of this soul which is properly the soul of the flesh. Moreover, from these passages they strive nonetheless to confirm what is written thus in Leviticus: "The soul of all flesh is its blood." For from the fact that the blood diffused throughout the whole flesh furnishes life to the flesh, they say that this soul which is called the soul of all flesh resides in the blood. And this very statement, that the flesh fights against the spirit, and the spirit against the flesh, and what is said, "The soul

Editors' notes and page, col. 320

Footnotes

(28) ‹anchor: fratris› · call in col 320

Genes. XXV.

Gen. 25.

(printed under page 164)

(29) ‹anchor: ex vulva› · call in col 320

Jerem. I.

Jer. 1.

(printed under page 164)

(30) ‹anchor: adversus spiritum› · call in col 320

Gal. V, 17.

Gal. 5:17.

(printed under page 164)

(31) ‹anchor: sanguis ipsius› · call in col 320

Levit. XVII, 14.

Lev. 17:14.

(printed under page 164)

(88) ‹anchor: alia vero duo› · call in col 320

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

Two. Missing in the earlier editions, but found in the manuscripts.

(printed under page 164)

(89) ‹anchor: cœlitus inseratur› · call in col 320

Libb. editi, « inferatur. »

The printed books have "is brought in" (inferatur).

(printed under page 164)

(90) ‹anchor: simul asserunt› · call in col 320

Sic mss. Alias, « sanctificatur ex utero in Joanne. Illam vero inferiorem quam ex corporali semine simul asserunt, » etc.

So the manuscripts. Elsewhere, "is sanctified from the womb in John. But that lower one, which they assert [to be sown] together from bodily seed," etc.

(printed under page 164)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 320
marginal letters: A ac spiritu; B bilis, pars; C et quod; D sanguis ipsius
old-edition numerals: 146 after Has ergo tres
other: Latin only, no Greek printed; ends mid-word Ani-
other: the word Anima was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 321

PG 11:321

omnis carnis, sanguis ipsius,» alio nomine iidem vocari dicunt sapientiam carnis, quod est spiritus quidam materialis, qui legi Dei subjectus non est, sed nec potest esse subjectus, quia voluntates habet terrenas et desideria corporalia. De hoc putant etiam Apostolum dixisse illud quod ait: «Video autem aliam legem in membris meis repugnantem legi mentis meae, et captivum me ducentem in lege peccati quae est in membris meis.» Si vero quis objiciat eis hoc dici de natura corporis, quod vere secundum proprietatem quidem naturae suae mortuum est, habere autem dicitur sensum vel sapientiam quae inimica est Deo, vel quae repugnat adversus spiritum, pro eo veluti si quis dicat quodammodo carnis ipsius esse vocem quae clamet non esuriendum, non sitiendum, non algendum, neque velle prorsus in aliquo molestiam pati sive ex abundantia, sive ex penuria; haec illi resolvere atque impugnare conabuntur, ostendentes quamplurimas alias esse passiones animae quae in nullo prorsus a carne originem trahant, et tamen his spiritus adversetur, sicut est ambitio, avaritia, aemulatio, invidia, superbia, et his similia: cum quibus pugnam quamdam esse humanae menti, vel spiritui videntes, ideo causam omnium horum malorum non ponunt aliud quid nisi hanc de qua superius diximus, velut corporalem animam et ex seminis traduce generatam. Adhibere quoque ad assertionem horum etiam illud testimonium Apostoli solent, quod ait: «Manifesta autem sunt opera carnis, quae sunt fornicatio, immunditia, impudicitia, idololatria, veneficia, inimicitiae, contentiones, aemulationes, irae, rixae, dissensiones, haereses, sectae, invidiae, ebrietates, comessationes, et his similia;» dicentes non haec omnia de usu vel delectatione carnis originem trahere, ita ut putentur ejus substantiae quae animam non habet, id est carnis, hi omnes motus exsistere. Sed et illud quod ait: «Videte, fratres, vocationem vestram, quoniam non multi inter vos sapientes secundum carnem;» ad hoc videbitur inclinandum, ut propria quaedam videatur esse carnalis ac materialis sapientia, alia vero sit sapientia secundum spiritum, quae utique non potest dici sapientia, nisi sit anima carnis, quae sapiat hoc quod carnis sapientia nominatur. Ad haec aiunt etiam illud: «Si

of all flesh is its blood," the same persons say is called by another name the wisdom of the flesh, which is a certain material spirit that is not subject to the law of God, nor indeed can be subject, because it has earthly wills and bodily desires. Of this they think the Apostle also spoke when he said: "But I see another law in my members fighting against the law of my mind, and leading me captive in the law of sin which is in my members." And if someone objects to them that this is said of the nature of the body, which truly according to the property of its own nature is dead, but is said to have a sense or wisdom that is hostile to God, or that fights against the spirit, just as if one were to say that in a certain way it is the voice of the flesh itself that cries out against being hungry, against being thirsty, against being cold, and against wishing to suffer discomfort in anything at all, whether from abundance or from want—these objections they will attempt to refute and attack, pointing out that there are very many other passions of the soul which in no way whatever draw their origin from the flesh, and yet the spirit opposes them, such as ambition, avarice, rivalry, envy, pride, and things like these; and seeing that the human mind or spirit has a certain struggle with these, they therefore posit as the cause of all these evils nothing else than this of which we spoke above, as it were a bodily soul generated from the transmission of seed. To confirm these things they are also wont to adduce that testimony of the Apostle as well, where he says: "Now the works of the flesh are manifest, which are fornication, uncleanness, shamelessness, idolatry, sorceries, enmities, contentions, rivalries, wraths, quarrels, dissensions, heresies, sects, envies, drunkenness, carousings, and things like these," saying that not all these things draw their origin from the use or pleasure of the flesh, such that all these movements could be thought to belong to that substance which has no soul, that is, the flesh. Moreover, what he says: "Consider your calling, brothers, that not many among you are wise according to the flesh," will seem to incline to this view, that there appears to be a certain peculiar carnal and material wisdom, while there is another wisdom according to the spirit—which carnal wisdom certainly cannot be called wisdom unless there is a soul of the flesh which minds that which is called the wisdom of the flesh. In addition to these things they also quote this: "If

Editors' notes and page, col. 321

Footnotes

(32) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Rom. VII, 23.

Rom. 7:23.

(printed under page 165)

(33) ‹anchor: et his similia› · call in col 321

Gal. V, 19, 20, 21.

Gal. 5:19–21.

(printed under page 165)

(34) ‹anchor: secundum carnem› · call in col 321

I Cor. I, 26.

1 Cor. 1:26.

(printed under page 165)

(35) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Galat. V, 17.

Gal. 5:17.

(printed under page 165)

(36) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Rom. VIII, 9.

Rom. 8:9.

(printed under page 165)

(91) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Sic mss. Alias, « sensus. »

So the manuscripts. Elsewhere, "senses."

(printed under page 165)

(92) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Sic mss. Alias, « hoc illis resolvere atque impugnare conabimur ostendentes alias esse passiones. »

So the manuscripts. Elsewhere, "this we shall try to resolve and refute for them, showing that the passions are of another kind."

(printed under page 165)

(93) ‹anchor: corporalem animam› · call in col 321

Animam. Deest in libb. antea editis, sed habetur in mss.

Soul. Missing in the earlier printed books, but found in the manuscripts.

(printed under page 165)

(94) ‹anchor: ad assertionem› · call in col 321

Ita mss. Alias, « sermonem. »

So the manuscripts. Elsewhere, "discourse."

(printed under page 165)

(95) ‹anchor: veneficia› · call in col 321

Veneficia. Alias deerat, sed habetur in mss.

Sorceries. Elsewhere it was missing, but it is found in the manuscripts.

(printed under page 165)

(96) ‹anchor: videatur› · call in col 321

Sic mss. Alias, « videretur. »

So the manuscripts. Elsewhere, "might seem" (videretur).

(printed under page 165)

(97) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Libb. editi, « de Spiritu sancto. » Sed in mss. deest, « sancto. »

The printed books have "of the Holy Spirit." But in the manuscripts "Holy" is missing.

(printed under page 165)

(98) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Quæ habere potest propriam voluntatem. Hæc in antea editis omissa sunt, licet reperiantur in mss. Ibidem mss., « et si ita est, constat. » Libb. editi, « et si illa est, constat. »

Which can have a will of its own. These words are omitted in the earlier editions, though they are found in the manuscripts. In the same place the manuscripts have "and if it is so, it is clear"; the printed books, "and if it is that, it is clear."

(printed under page 165)

(99) ‹anchor: not visible› · call in col 321 or 322 (call not visible)

Sic mss. Alias, « quid ergo designare, » etc.

So the manuscripts. Elsewhere, "what then to designate," etc.

(printed under page 165)

Page

running head: 321 LIBER TERTIUS.
marginal letters: A ma omnis; B quae clamet; C opera carnis; D pientia nominatur
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word ma (from Ani-ma)

PG 11:322

caro repugnat adversus spiritum, et spiritus adversus carnem,» uti non quae volumus illa faciamus, quae sunt de quibus dicit ut non quae volumus, faciamus? Certum est, aiunt, de spiritu non dici: Non enim voluntas spiritus prohibetur. Sed neque de carne, quia si non habet animam propriam, sine dubio nec voluntatem habebit. Superest ergo ut de hujus animae voluntate dicatur, quae habere potest propriam voluntatem, quae utique adversatur voluntati spiritus. Et si ita est, constat quod hujus animae voluntas quaedam media est inter carnem et spiritum, uni sine dubio e duobus serviens et obtemperans, cuicunque obtemperare delegerit. Quae cum se delectationibus carnis subdiderit, carnales homines facit; cum vero se spiritui junxerit, in spiritu esse homines facit, et propter hoc spiritales nominari. Quod designare Apostolus videtur, cum dicit: «Vos autem in carne non estis, sed in spiritu.» Requirendum ergo est quae sit omnino haec ipsa voluntas inter carnem et spiritum, praeter eam voluntatem quae carnis esse vel spiritus dicitur. Pro certo namque habetur quod omnia quaecunque spiritus esse dicuntur, voluntas sit spiritus; et quaecunque opera carnis esse dicuntur, voluntas sit carnis. Quae ergo ista est praeter haec voluntas animae quae extrinsecus nominatur, quam voluntatem nolens nos facere Apostolus dicit: «Ut non quaecunque vultis illa faciatis.» In quo hoc videtur designari, quod neutro ex his duobus, id est neque carni, neque spiritui debeat adhaerere. Sed dicet quis quia sicut melius quidem est animae, si propriam faciat voluntatem, quam ut voluntatem faciat carnis; sic iterum melius est facere voluntatem spiritus magis quam propriam voluntatem. Quomodo ergo Apostolus ait, «ut non quae vultis, illa faciatis?» Quoniam in ea pugna quae inter carnem et spiritum geritur, non omnino spiritus certa victoria est. Manifestum est enim obtinere in quamplurimis carnem.

the flesh fights against the spirit, and the spirit against the flesh," so that we do not do the things that we will, what are the things concerning which he says that we do not do the things that we will? It is certain, they say, that this is not said of the spirit, for the will of the spirit is not hindered. Nor is it said of the flesh, because if it does not have a soul of its own, without doubt it will not have a will either. It remains, therefore, that it is said of the will of this soul, which is capable of having a will of its own, which certainly opposes the will of the spirit. And if this is so, it is established that the will of this soul is something intermediate between the flesh and the spirit, undoubtedly serving and obeying one of the two, whichever it has chosen to obey. When it subjects itself to the pleasures of the flesh, it makes men carnal; when, however, it joins itself to the spirit, it causes men to be in the spirit, and on this account to be called spiritual. This the Apostle seems to indicate when he says: "But you are not in the flesh, but in the spirit." We must therefore inquire what this very will between the flesh and the spirit is at all, besides that will which is said to belong to the flesh or to the spirit. For it is held as certain that all things whatever that are said to belong to the spirit are the will of the spirit, and all things whatever that are said to be works of the flesh are the will of the flesh. What then is this will of the soul besides these, which is named separately, and which the Apostle, not wishing us to do it, speaks of when he says: "So that you do not do whatever things you will"? In this it seems to be indicated that it ought to cleave to neither of these two, that is, neither to the flesh nor to the spirit. Yet someone will say that just as it is indeed better for the soul if it does its own will than that it should do the will of the flesh, so again it is better to do the will of the spirit rather than its own will. How then does the Apostle say, "so that you do not do the things that you will"? Because in that struggle which is waged between the flesh and the spirit, the victory of the spirit is by no means assured, for it is manifest that in very many cases the flesh prevails.

3. Verum quoniam in disputationem incidimus profundam, in qua necesse est ex singulis quibusque partibus quae possunt moveri, discutere; videamus ne forte in hoc loco tale aliquid tractari potest, quia sicut melius est animae sequi spiritum, tunc cum spiritus carnem vicerit, ita etiam si videtur ei esse deterius sequi carnem repugnantem

3. Yet since we have entered upon a profound discussion, in which it is necessary to examine from each individual side the questions that can be raised, let us see whether perhaps in this place something of the following sort can be treated: that just as it is better for the soul to follow the spirit when the spirit has conquered the flesh, so also, even if it seems to be worse for it to follow the flesh fighting

Editors' notes and page, col. 322

Footnotes

(37) ‹anchor: illa faciatis› · call in col 322

Galat. V, 17.

Gal. 5:17.

(printed under page 165)

(1) ‹anchor: est animæ› · call in col 322

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

For the soul. Missing in the earlier editions, but found in the manuscripts.

(printed under page 165)

(2) ‹anchor: quamplurimis carnem› · call in col 322

Sic mss. Alias, « quomodo ea pugna. » Ibidem mss., « obtinere in quamplurimis carnem. » Alias, « obedire in quamplurimis carnem. »

So the manuscripts. Elsewhere, "how that fight." In the same place the manuscripts have "that the flesh prevails in very many"; elsewhere, "that the flesh obeys in very many."

(printed under page 165)

(3) ‹anchor: discutere› · call in col 322

Ita mss. Alias, « in quam necesse est colligere ex singulis quibusque partibus quæ possunt mores discutere. »

So the manuscripts. Elsewhere, "into which it is necessary to gather from each and every part the things that can examine conduct."

(printed under page 165)

(4) ‹anchor: ita etiam si› · call in col 322

Si. Deest in editis, at reperitur in mss. Paulo post mss.: « Tamen forte utilius videatur obtineri animam a carne, quam residere in suis propriis, » etc. Alias, « cum forte utilius videatur obedire animam carni quam residere in propriis. »

If. Missing in the editions, but found in the manuscripts. A little after, the manuscripts have: "Yet perhaps it may seem more useful for the soul to be overcome by the flesh than to remain in its own [state]," etc. Elsewhere, "since perhaps it may seem more useful for the soul to obey the flesh than to remain in its own."

(printed under page 165)

Page

running head: LIBER TERTIUS. 322
marginal letters: A caro repugnat; B spiritu esse; C dicet quis; D videtur ei
old-edition numerals: 147 after nos facere
other: Latin only, no Greek printed

PG 11:323

adversus spiritum, et ad se revocare animam volentem, tamen forte utilius videatur obtineri animam a carne, quam residere in suis propriis voluntatibus. Namque quoniam nec calida dicitur esse, nec frigida, sed in medio quodam tepore perdurans, tardam et satis difficilem conversionem poterit invenire. Si vero carni adhaereat, ex his ipsis interdum malis quae ex carnis vitiis patitur, satiata aliquando et repleta, velut gravissimis oneribus luxuriae ac libidinis fatigata, facilius et velocius converti a materialibus sordibus ad coelestium desiderium et spiritualem gratiam potest. Et hoc arbitrandum est dixisse Apostolum, idcirco pugnare spiritum adversus carnem, et carnem adversus spiritum, ut non quaecunque volumus, illa faciamus, sine dubio ea quae extra voluntatem spiritus et extra voluntatem carnis designata sunt; ut si aliis nominibus diceremus, quia melius est hominem aut in virtute esse, aut in malitia, quam in nullo horum; anima vero priusquam se convertat ad spiritum et unum efficiatur cum eo, dum adhaeret corpori et de carnalibus cogitat, neque in bono statu videtur esse, neque manifeste in malo, sed esse animali, ut ita dixerim, similis. Melius autem est ut si fieri potest adhaerens spiritui efficiatur spiritalis. Si vero fieri non potest, magis expedit eam vel carnis malitiam sequi, quam in suis positam voluntatibus, animalis irrationabilis statum tenere. Haec autem tractavimus volentes singularum assertionum disserere opiniones, ampliori quam voluimus usi excursu, uti ne latere nos putarentur ea quae moveri solent ab his qui quaerunt, utrum sit alia anima in nobis praeter hanc coelestem et rationabilem, quae huic naturaliter adversetur, et vocetur vel caro, vel sapientia carnis, vel anima carnis.

against the spirit and wishing to recall the soul to itself, nevertheless it may perhaps seem more useful for the soul to be mastered by the flesh than to remain settled in its own wills. For since it is said to be neither hot nor cold, but continuing in a certain middling lukewarmness, it will find conversion slow and quite difficult. If, however, it cleaves to the flesh, being at length sated and filled with those very evils that it suffers from the vices of the flesh, and wearied as it were by the heaviest burdens of luxury and lust, it can more easily and more swiftly be converted from material filth to the desire of heavenly things and to spiritual grace. And we must suppose that the Apostle said that the spirit fights against the flesh, and the flesh against the spirit, for this reason: that we may not do whatever things we will—undoubtedly those things that are designated as outside the will of the spirit and outside the will of the flesh; just as if we were to say in other words that it is better for a man to be either in virtue or in wickedness than in neither of these, whereas the soul, before it turns to the spirit and becomes one with it, while it cleaves to the body and thinks of carnal things, seems to be neither in a good state nor manifestly in an evil one, but to be, so to speak, like an animal. Now it is better that, if possible, by cleaving to the spirit it should become spiritual. If, however, this cannot be done, it is more expedient for it to follow even the wickedness of the flesh than, remaining settled in its own wills, to hold the state of an irrational animal. Now we have treated these things wishing to discuss the opinions of each individual assertion, having used a wider digression than we intended, so that the points that are wont to be raised by those who inquire whether there is another soul in us besides this heavenly and rational one, which naturally opposes it and is called either flesh, or the wisdom of the flesh, or the soul of the flesh, might not be thought to escape us.

4. Nunc videamus quid etiam adversum haec responderi soleat ab his qui defendunt unum esse in nobis motum, et unam vitam unius ejusdemque animae, cujus sive salus, sive perditio secundum actus suos ipsi proprie ascribatur. Et primo videamus cujusmodi sint passiones animi quas patimur cum sentimus intra nosmetipsos velut in partes nos rapi per singula; cum pugna quaedam fit cogitationum in cordibus nostris, et quaedam nobis verisimilitudines suggeruntur, quibus nunc in hoc, nunc in aliud inclinamur, quibusque nunc quidem arguimur, nunc vero nosmetipsos amplectimur. Nihil autem magnum est si mala ingenia dicamus

4. Now let us see what answer is wont to be given against these views by those who maintain that there is one movement in us, and one life of one and the same soul, whose salvation or perdition according to its own actions is properly ascribed to itself. And first let us see of what sort are the passions of the mind which we experience when we feel ourselves within ourselves torn as it were into parts over individual matters; when a certain struggle of thoughts takes place in our hearts, and certain plausible appearances are suggested to us, by which we are inclined now to this, now to that, and by which we are now rebuked, and now embrace ourselves. Now it is no great matter if we say that evil dispositions

Editors' notes and page, col. 323

Footnotes

(5) ‹anchor: not visible› · call in col 323 or 324 (call not visible)

Cave, et confer num. 29 lib. De oratione.

Beware, and compare no. 29 of the book On Prayer.

(printed under page 166)

(6) ‹anchor: not visible› · call in col 323 or 324 (call not visible)

Sic mss. Alias, « postquam. » Infra mss., « usi excursu. » Alias, « usi excessu. »

So the manuscripts. Elsewhere, "after." Below, the manuscripts have "having used an excursion"; elsewhere, "having used a digression" (excessu).

(printed under page 166)

(7) ‹anchor: animæ› · call in col 323

Sic mss. Alias, « quæ etiam ad hoc responderi soleant. » Ibidem mss., « et unam vitam unius ejusdemque animæ. » Alias, « et unam animam unius ejusdemque animæ. »

So the manuscripts. Elsewhere, "which are also wont to be answered to this." In the same place the manuscripts have "and one life of one and the same soul"; elsewhere, "and one soul of one and the same soul."

(printed under page 166)

(8) ‹anchor: not visible› · call in col 323 or 324 (call not visible)

Sic mss. Alias, « non putanda est vita esse alia animæ. » Paulo post mss., « evacuare gestit atque defluere. » Alias, « evacuare gestit atque replere. » Infra mss. « hominem abstrahit et abducit. » Libb. editi, « hominem extrahit et abducit. »

So the manuscripts. Elsewhere, "the soul's life is not to be thought to be another." A little after, the manuscripts have "it longs to empty itself and flow away"; elsewhere, "it longs to empty and refill." Below, the manuscripts have "draws the man away and leads him off"; the printed books, "draws the man out and leads him off."

(printed under page 166)

Page

running head: 323 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A adversus spiritum; B sine dubio; C mus usi; D verisimilitudines suggeruntur
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:324

quia varium ac sibi ipsi repugnans judicium habeant et a semetipso discordans, cum etiam in omnibus hominibus ita inveniatur, si quando deliberatio incertae rei ad consilium venerit, et prospicitur, vel consulitur quid rectius vel utilius eligatur. Nihil ergo mirum si duae verisimilitudines sibi invicem occurrentes et contraria suggerentes, in diversas partes animum rapiunt. Verbi causa, si cogitatio invitet aliquem ad fidem et timorem Dei, tunc non potest dici quia caro adversum spiritum pugnet; sed dum incertum est quod verum et utile est, animus in diversa rapitur. Ita et cum putatur caro ad libidinem provocare, consilium vero melius hujuscemodi incitamentis resistit, non putandum est vitam esse aliquam aliam quae adversus aliam resistat, sed naturam corporis quae repleta sativi humoris loca evacuare gestit atque defluere; sicut nec contraria aliqua virtus, nec vita alterius animae putanda est quae nobis excitat sitim et provocat ad bibendum, vel quae esurire facit, et irritat ad cibum. Sed sicut haec naturalibus motibus corporis vel appetuntur, vel evacuantur, ita et naturalis seminis congregatus per tempus in suis locis humor expelli gestit, et abjici: quod in tantum nequaquam impulsu alterius cujusquam provocationis efficitur, ut etiam sponte interdum soleat egeri. Cum ergo dicitur, quia «caro pugnat adversus spiritum,» ita intelligunt isti, quia usus, vel necessitas, vel delectamentum carnis provocans hominem abstrahit et abducit a divinis et spiritalibus rebus. Pro necessitate etenim corporis abstracti, divinis et in aeternum profuturis rebus vacare non sinimur. Sic rursus divinis et spiritalibus anima vacans, et spiritui conjuncta, impugnare dicitur carnem, dum resolvi eam deliciis non sinit et voluptatibus fluitare, quibus naturaliter delectatur. Hoc modo etiam illud asserunt quod dictum est: «Sapientia carnis inimica est Deo,» non quod vere animam habeat caro, vel sapientiam propriam, sed sicut abusive dicere solemus et sitire terram et velle eam bibere aquam, hoc utique quod dicimus velle, non proprie, sed abusive proferimus, velut si dicamus iterum quia domus recomponi vult, et alia multa his similia; ita et sapientia carnis accipienda est, vel quod dictum est quia «caro concupiscit adversus spiritum.» Adjicere solent etiam illud quod dictum est: «Vox sanguinis fratris tui clamat ad me de terra.» Quod enim clamat

because they have a judgement that is variable and at variance with itself and discordant with itself, since this is found to be so in all men as well, whenever the deliberation of an uncertain matter comes up for consideration, and one looks ahead or takes counsel as to what may be more rightly or more usefully chosen. It is no wonder, therefore, if two plausible appearances meeting each other and suggesting contrary things drag the mind in different directions. For instance, if a thought invites someone to faith and the fear of God, then it cannot be said that the flesh is fighting against the spirit; rather, while it is uncertain what is true and useful, the mind is dragged in different directions. So also, when the flesh is thought to provoke to lust, while a better counsel resists incitements of this sort, we must not suppose that there is some other life which resists another life, but rather that it is the nature of the body, which longs to empty the places filled with seminal fluid and to flow out; just as neither some opposing power nor the life of another soul is to be supposed when something arouses thirst in us and provokes us to drink, or makes us hungry and stimulates us to food. Rather, just as these things are either desired or emptied by the natural movements of the body, so also the fluid of the natural seed, gathered over time in its proper places, longs to be expelled and cast out—which is so far from being brought about by the impulse of any other provocation that at times it is even wont to be discharged of its own accord. When, therefore, it is said that "the flesh fights against the spirit," these people understand it to mean that the use, or necessity, or pleasure of the flesh, provoking man, draws him away and leads him off from divine and spiritual things. For being drawn away by the necessity of the body, we are not permitted to devote ourselves to divine things and things that will profit for eternity. So again, the soul devoting itself to divine and spiritual things, and joined to the spirit, is said to fight against the flesh while it does not allow it to be relaxed in luxuries and to float in pleasures, in which it naturally delights. In this way they also explain that which is said: "The wisdom of the flesh is hostile to God"—not that the flesh truly has a soul or a wisdom of its own, but just as we are wont to speak figuratively and say that the earth is thirsty and wishes to drink water, where certainly when we say "wishes" we utter this not in a proper sense, but figuratively, just as if we were to say again that a house wishes to be repaired, and many other things like these; so too the wisdom of the flesh is to be understood, or what is said, that "the flesh lusts against the spirit." They are wont to add also that which is said: "The voice of your brother's blood cries to Me from the earth." For that which cries

Editors' notes and page, col. 324

Footnotes

(38) ‹anchor: adversus spiritum› · call in col 324

Galat. V, 17.

Gal. 5:17.

(printed under page 166)

(39) ‹anchor: inimica est Deo› · call in col 324

Rom. VIII, 7.

Rom. 8:7.

(printed under page 166)

(40) ‹anchor: de terra› · call in col 324

Genes. IV, 10.

Gen. 4:10.

(printed under page 166)

(9) ‹anchor: caro› · call in col 324

Quia caro. Hæ duæ voces desunt in antea editis, sed habentur in mss. Infra mss., « velut lex quædam corpori inest. » Libb. editi, « velut lex corporum est. » Ibidem mss., « intentius possit divina contueri. » Alias, « contentus possit divina contueri. » Paulo post mss., « descriptæ sunt esse hæreses. » Alias, « descriptæ essent hæreses. »

That the flesh. These two words are missing in the earlier editions, but are found in the manuscripts. Below, the manuscripts have "is in the body like a kind of law"; the printed books, "is like a law of bodies." In the same place the manuscripts have "may more intently contemplate divine things"; elsewhere, "may contentedly contemplate divine things." A little after, the manuscripts have "heresies are described to exist"; elsewhere, "heresies would be described."

(printed under page 166)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 324
marginal letters: A quia varium; B (8), sed; C nem abstrahit; D cipienda est
old-edition numerals: 148 before vacans, et
other: Latin only, no Greek printed; ends mid-word cla-
other: the word clamat was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 325

PG 11:325

ad Dominum, non est proprie sanguis ille qui effusus est, sed abusive sanguis clamare dicitur, dum ejus qui sanguinem effudit vindicta deposcitur. Sed et illud quod Apostolus ait: «Video autem aliam legem in membris meis repugnantem legi mentis meae,» ita intelligunt tanquam si dixisset, quod is qui verbo Dei vacare vult, pro necessitatibus et usibus corporalibus, quae velut lex quaedam corpori inest, distrahitur atque divellitur atque impeditur ne sapientiae vacans intentius possit divina contueri mysteria.

to the Lord is not properly that blood which was shed, but figuratively the blood is said to cry out while vengeance is demanded upon him who shed the blood. Moreover, what the Apostle says: "But I see another law in my members fighting against the law of my mind," they understand just as if he had said that he who wishes to devote himself to the word of God, on account of bodily necessities and uses—which are in the body like a certain law—is distracted and torn away and hindered from being able, while devoting himself to wisdom, to contemplate divine mysteries more intently.

5. Quod vero inter carnis opera descriptae sunt esse etiam haereses, et invidiae, et contentiones, vel caetera, ita accipiunt, quod anima cum crassioris sensus fuerit effecta, ex eo quod corporis sese passionibus subdit, oppressa vitiorum molibus, et nihil subtile ac spiritale sentiens, caro dicitur effecta, et inde nomen trahit, in quo plus studii vel propositi gerit. Addunt etiam haec requirentes: quis invenietur, vel quis dicetur conditor mali hujus sensus qui dicitur sensus carnis? Quia alium nullum creatorem animae et carnis quam Deum credendum esse defendunt. Et si dicamus quia bonus Deus in ipsa conditione sua aliquid sibi creavit inimicum, utique absurdum videbitur. Si ergo scriptum est, quia «sapientia carnis inimica est Deo,» et hoc factum ex conditione dicetur, videbitur ipse Deus naturam sibi aliquam fecisse inimicam, quae ei non potest esse subjecta nec legi ejus; quippe si animale esse putabitur, de quo haec dicuntur. Quod si ita recipiatur, quid jam differre videbitur ab his qui diversas naturas animarum dicunt esse creatas, quae naturaliter vel periturae sint, vel salvandae? Quod utique solis haereticis placet, qui dum justitiam Dei pia ratione asseverare non possunt, hujuscemodi impietatis figmenta componunt. Et nos quidem, prout potuimus, ex singulorum personis quae dici possunt disputationis modo de singulis dogmatibus in medium protulimus; qui autem legit, eligat ex his quae magis amplectenda sit ratio.

5. And as for the fact that among the works of the flesh are listed also heresies, and envies, and contentions, and the rest, they take it in this way: that when the soul has become of a grosser sense from subjecting itself to the passions of the body, weighed down by the masses of vices and perceiving nothing subtle and spiritual, it is said to have become flesh, and draws its name from that in which it exercises more zeal or purpose. They add these questions as well: who will be found, or who will be called the creator of this evil sense which is called the sense of the flesh? For they maintain that we must believe there is no other creator of soul and flesh than God. And if we say that the good God in His very creation created something hostile to Himself, it will certainly seem absurd. If, therefore, it is written that "the wisdom of the flesh is hostile to God," and this is said to have been made so by creation, God Himself will seem to have made a certain nature hostile to Himself, which cannot be subject to Him or to His law—that is, if that of which these things are said is supposed to be an animate being. And if this be so received, how then will it seem to differ from those who say that diverse natures of souls were created, which by nature are either to perish or to be saved? Which view certainly pleases only the heretics, who, while they cannot uphold the justice of God by a pious reasoning, devise fictions of impiety of this kind. And we indeed, so far as we have been able, have brought forward by way of disputation what can be said from the standpoint of each side concerning the individual doctrines; let him who reads, however, choose from these which view ought rather to be embraced.

CAPUT V.

Chapter V.

Quod mundus ex tempore coeperit.

That the world began in time.

1. Post haec jam quoniam quidem de ecclesiasticis definitionibus unum habetur praecipue secundum historiae nostrae fidem, quod mundus hic factus sit, et ex certo tempore coeperit, et secundum

1. After these things now, since among the ecclesiastical definitions one point especially is held according to the faith of our history, namely, that this world was made and began from a definite time, and according to

Editors' notes and page, col. 325

Footnotes

(41) ‹anchor: not visible› · call in col 325 or 326 (call not visible)

Rom. VII, 23.

Rom. 7:23.

(printed under page 167)

(42) ‹anchor: inimica est Deo› · call in col 325

Rom. VIII, 7.

Rom. 8:7.

(printed under page 167)

(43) ‹anchor: not visible› · call in col 325 or 326 (call not visible)

Genes. XLIX, 1.

Gen. 49:1.

(printed under page 167)

(10) ‹anchor: not visible› · call in col 325 or 326 (call not visible)

Sensus. Deest in antea editis, at reperitur in mss. Ibidem mss., « Deum credendum esse defendunt. » In editis omittitur, « credendum. »

Sense. Missing in the earlier editions, but found in the manuscripts. In the same place the manuscripts have "they maintain that God is to be believed"; in the editions "to be believed" is left out.

(printed under page 167)

(11) ‹anchor: naturam sibi› · call in col 325

Sibi. Deest in antea editis, sed habetur in mss. Paulo post mss., « de quo hæc dicuntur. » Editi, « de quo hæc dicentur. »

For himself. Missing in the earlier editions, but found in the manuscripts. A little after, the manuscripts have "of which these things are said"; the printed editions, "of which these things will be said."

(printed under page 167)

(12) ‹anchor: impietatis› · call in col 325

Ita mss. Alias, « impietatibus. » Paulo post mss., « disputationis modo. » Alias, « disputationis causa. » Notandum in antea editis sequentia verba, « quæ magis amplectenda sit ratio, » finem esse capitis quarti quod statim excipit caput quintum, hoc titulo præmisso, « Quod mundus ex tempore cœpit. » At in nostris mss. nullum est hujusce tituli vestigium, aut capitis desinentis et alterius incipientis indicium.

So the manuscripts. Elsewhere, "impieties." A little after, the manuscripts have "by way of disputation"; elsewhere, "for the sake of disputation." Note that in the earlier editions the following words, "which reasoning is rather to be embraced," are the end of chapter four, which chapter five at once follows, with this title placed before it: "That the world began in time." But in our manuscripts there is no trace of this title, nor any sign of one chapter ending and another beginning.

(printed under page 167)

(13) ‹anchor: not visible› · call in col 325 or 326 (call not visible)

Multa. Deest in antea editis, sed habetur in mss. Ibidem mss., « visi sunt consonare. » Alias, « nisi sunt consonare. »

Many things. Missing in the earlier editions, but found in the manuscripts. In the same place the manuscripts have "seemed to agree"; elsewhere, "nisi sunt consonare" [a corrupt reading].

(printed under page 167)

Page

running head: 325 LIBER TERTIUS.
marginal letters: A mat ad; B passionibus subdit; C de quo; D cis definitionibus
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word mat (from cla-mat)

PG 11:326

promulgatam omnibus consummationem saeculi pro sui corruptione solvendus sit, etiam de hoc pauca repetere non videtur absurdum. Et quantum quidem ad Scripturarum fidem pertinet, perfacilis videtur de hoc assertio. Denique haeretici cum in alia multa distracti sint, in hoc tamen Scripturae auctoritati cedentes, visi sunt consonare. De conditione ergo mundi quae alia nos Scriptura magis poterit edocere quam ea quae a Moyse de origine ejusdem scripta est? Quae licet majora intra se contineat quam historiae narratio videtur ostendere, et spiritalem in quammaximis contineat intellectum, atque in rebus mysticis et profundis velamine quodam litterae utatur; tamen nihilominus indicat hoc sermo narrantis, quod ex certo tempore creata sunt omnia quae videntur. De consummatione vero mundi, primo Jacob indicat cum ad filios suos testatur dicens: «Convenite ad me, filii Jacob, ut annuntiem vobis quid erit in novissimis diebus,» vel, post novissimos dies. Si ergo sunt novissimi dies, vel post novissimos dies, cessare dies necesse est qui coeperunt. David quoque ita ait: «Coeli peribunt, tu autem permanebis, et omnes sicut vestimentum veterascent; et sicut opertorium mutabis eos, et mutabuntur; tu autem idem ipse es, et anni tui non deficient.» Dominus vero et Salvator noster cum dicit: «Qui creavit ab initio masculum et feminam fecit eos,» factum etiam esse mundum ipse testatur; et rursum dicens quia, «Coelum et terra transient, verba autem mea non transient,» corruptibilem eum finiendumque designat. Sed et Apostolus dicens: «Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit in spe, quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei;» manifeste finem mundi declarat; et cum rursum dicit: «Transiet habitus hujus mundi.» Verum in eo ipso quod dixit quia vanitati creatura subjecta est, etiam initium ejus ostendit; si enim vanitati creatura subjecta est propter spem aliquam, ex causa utique subjecta est; et quod ex causa est, necesse est ut coeperit; non enim poterat sine ullo initio vanitati creatura esse subjecta, et sperare liberari a servitute corruptionis quae servire non coeperat. Sed et quamplurima alia in Scripturis divinis hujuscemodi dicta reperiet si quis requirat

the consummation of the age proclaimed to all is to be dissolved on account of its corruption, it does not seem absurd to repeat a few things concerning this also. And so far indeed as pertains to the testimony of the Scriptures, the assertion of this point seems very easy. Finally, although the heretics are divided on many other matters, yet in this, yielding to the authority of Scripture, they have seemed to agree. Concerning the creation of the world, therefore, what other Scripture will be better able to instruct us than that which was written by Moses concerning its origin? Although this contains greater things within itself than the narrative of the history seems to show, and in the greatest matters contains a spiritual meaning, and in mystical and profound subjects uses a certain veil of the letter, nevertheless the language of the narrator indicates this: that all things which are seen were created from a definite time. And concerning the consummation of the world, Jacob first indicates it when he testifies to his sons, saying: "Gather together to me, you sons of Jacob, that I may announce to you what shall be in the last days," or, after the last days. If, therefore, there are last days, or a time after the last days, it is necessary that the days which began should cease. David also speaks thus: "The heavens shall perish, but Thou shalt remain, and they all shall grow old like a garment; and like a cloak Thou shalt change them, and they shall be changed; but Thou art the very same, and Thy years shall not fail." Moreover, our Lord and Saviour Himself, when He says: "He Who created them from the beginning made them male and female," testifies that the world was made; and again, saying that "Heaven and earth shall pass away, but My words shall not pass away," He designates it as corruptible and destined to come to an end. The Apostle also, saying: "For the creation was subjected to vanity, not willingly, but on account of Him Who subjected it in hope, because the creation itself also shall be delivered from the slavery of corruption into the glorious liberty of the children of God," manifestly declares the end of the world; and when he says again: "The fashion of this world shall pass away." Yet in the very fact that he said that the creation was subjected to vanity, he also shows its beginning; for if the creation was subjected to vanity on account of some hope, it was certainly subjected from a cause; and what is from a cause must necessarily have begun; for the creation could not be subjected to vanity without any beginning, nor hope to be delivered from the slavery of corruption if it had not begun to serve. Moreover, anyone who searches at leisure will find very many other sayings of this kind in the divine Scriptures,

Editors' notes and page, col. 326

Footnotes

(44) ‹anchor: non deficient› · call in col 326

Psal. CII, 27, 28.

Ps. 102 (as printed), vv. 27–28.

(printed under page 167)

(45) ‹anchor: fecit eos› · call in col 326

Matth. XIX, 4.

Matt. 19:4.

(printed under page 167)

(46) ‹anchor: non transient› · call in col 326

Matth. XXIV, 35.

Matt. 24:35.

(printed under page 167)

(47) ‹anchor: filiorum Dei› · call in col 326

Rom. VIII, 20.

Rom. 8:20.

(printed under page 167)

(48) ‹anchor: hujus mundi› · call in col 326

I Cor. VII, 32.

1 Cor. 7:32 (as printed).

(printed under page 167)

(14) ‹anchor: non transient› · call in col 326

Sic mss. Alias, « transibunt. » Ibidem mss., « sed et Apostolus dicens. » Alias, « sed et Paulus dicens. »

So the manuscripts. Elsewhere, "transibunt" (another form of "will pass away"). In the same place the manuscripts have "but the Apostle too, saying"; elsewhere, "but Paul too, saying."

(printed under page 167)

(15) ‹anchor: propter› · call in col 326

Initium ejus ostendit; si enim vanitati creatura subjecta est propter. Hæc quæ in antea editis omissa sunt, restituunt omnes codd. mss. Paulo post mss., « sine ullo initio vanitati creatura, » etc. In editis deest, « vanitati. »

He shows its beginning; for if the creation was made subject to vanity on account of. These words, omitted in the earlier editions, all the manuscript codices restore. A little after, the manuscripts have "without any beginning, the creation to vanity," etc. In the editions "to vanity" is missing.

(printed under page 167)

Page

running head: LIBER TERTIUS. 326
marginal letters: A promulgatam omnibus; B pore creata; C sum dicens; D liberari a
old-edition numerals: 149 before dicit :
other: Latin only, no Greek printed

PG 11:327

ex otio, quibus et initium habere mundus, et finem sperare dicitur.

by which the world is said both to have a beginning and to look forward to an end.

2. Si quis ergo est qui adversetur in hac parte vel auctoritati Scripturae nostrae, vel fidei, inquiremus ab eo utrum dicat Deum comprehendere posse omnia, annon posse? Et dicere quidem non posse, manifeste impium est. Si vero, quod necesse est, dixerit quia omnia comprehendit, superest ut eo ipso quo comprehendi possunt, et initium habere intelligantur et finem. Nam quod penitus sine initio ullo est, comprehendi omnino non potest. In quantumcunque enim se intellectus extenderit, in tantum comprehendendi facultas sine fine subducitur et differtur, ubi initium non habetur.

2. If, therefore, there is anyone who opposes either the authority of our Scripture or our faith in this matter, we shall inquire of him whether he says that God can comprehend all things, or cannot? Now to say that He cannot is manifestly impious. If, however, as is necessary, he says that He comprehends all things, it follows that by the very fact that they can be comprehended, they are understood to have both a beginning and an end. For that which is altogether without any beginning cannot be comprehended at all. For however far the understanding may extend itself, so far the capacity of comprehending is endlessly withdrawn and put off, where there is no beginning.

3. Sed solent nobis objicere dicentes: «Si coepit mundus ex tempore, quid ante faciebat Deus quam mundus inciperet? Otiosam enim et immobilem dicere naturam Dei, impium est simul et absurdum, vel putare quod bonitas aliquando bene non fecerit, et omnipotentia aliquando non egerit potentatum. Hoc nobis objicere solent dicentibus mundum hunc ex certo tempore coepisse, et secundum Scripturae fidem annos quoque aetatis ipsius numerantibus. Ad quas propositiones non arbitror aliquem haereticorum secundum rationem dogmatis sui posse facile respondere.

3. Yet they are wont to object to us, saying: "If the world began in time, what was God doing before the world began? For to say that the nature of God was idle and motionless is at once impious and absurd, or to suppose that goodness at some time did not do good, and omnipotence at some time did not exercise its power." This they are wont to object to us who say that this world began from a definite time, and who according to the testimony of Scripture also count the years of its age. To these propositions I do not think that any of the heretics can easily reply in accordance with the principle of their own doctrine.

Nos vero consequenter respondebimus observantes regulam pietatis, et dicentes, quoniam non tunc primum cum visibilem istum mundum fecit Deus, coepit operari, sed sicut post corruptionem hujus erit alius mundus, ita et antequam hic esset, fuisse alios credimus. Quod utrumque divinae Scripturae auctoritate firmabitur. Nam quod erit post hunc alius mundus Isaias docet, dicens: «Erit coelum novum et terra nova, quae ego fa-

We, however, observing the rule of piety, shall consistently reply and say that God did not begin to work for the first time when He made this visible world, but that just as after the dissolution of this world there will be another world, so also we believe that before this one existed there were others. Both of these points will be confirmed by the authority of divine Scripture. For that there will be another world after this one Isaiah teaches, saying: "There shall be a new heaven and a new earth, which I shall

HIERON. INTERP.

Jerome's translation.

Nobis autem placet et ante hunc mundum alium fuisse mundum, et post istum, alium futurum. Vis discere quod post corruptionem hujus mundi alius sit futurus? Audi Isaiam loquentem: «Erit coelum novum et terra nova, quae ego permanere facio in conspectu meo.» Vis nosse quod ante fabricam istius mundi, alii mundi in praeterito fuerint? Ausculta Ecclesiasten: «Quid est quod fuit? Ipsum quod erit. Et quid est quod factum

We, however, hold both that before this world there was another world, and that after this one there will be another. Do you wish to learn that after the dissolution of this world there will be another? Hear Isaiah speaking: "There shall be a new heaven and a new earth, which I make to remain in My sight." Do you wish to know that before the framing of this world other worlds existed in the past? Listen to Ecclesiastes: "What is that which has been? The very thing that shall be. And what is that which has been done?

Editors' notes and page, col. 327

Footnotes

(49) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

Isai. LXVI, 22.

Isa. 66:22.

(printed under page 168)

(50) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

Eccle. I, 9.

Eccles. 1:9.

(printed under page 168)

(16) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

Scripturæ. Deest in antea editis, sed habetur in mss. Infra mss., « sine initio ullo est. » In editis deest, « ullo. »

Of Scripture. Missing in the earlier editions, but found in the manuscripts. Below, the manuscripts have "is without any beginning"; in the editions "any" is missing.

(printed under page 168)

(17) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

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

See the Origeniana, book II, question 12, no. 4.

(printed under page 168)

(18) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

Sic mss. Alias, « quid ante faciebat Deus antequam mundus fieret? otiosam enim dicere naturam Dei, otiosum est. » Ibidem mss., « aliquando bene non fecerit. » In antea editis deest, « bene. »

So the manuscripts. Elsewhere, "what was God doing before the world was made? For to call God's nature idle is idle talk." In the same place the manuscripts have "at some time he did not do good"; in the earlier editions "good" is missing.

(printed under page 168)

(19) ‹anchor: respondebimus› · call in col 327

Cave et caute lege.

Beware, and read with caution.

(printed under page 168)

(20) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

Initium aliorum futurum. Sic mss. Alias, « interim alios futuros. »

The beginning of others to come. So the manuscripts. Elsewhere, "meanwhile that others will come."

(printed under page 168)

(21) ‹anchor: not visible› · call in col 327 or 328 (call not visible)

Vide l. II Origenian., q. 12, n. 2.

See the Origeniana, book II, question 12, no. 2.

(printed under page 168)

Page

running head: 327 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A ex otio; B 3. Sed solent; C fuisse mundum; D fuit? Ipsum
old-edition numerals: (none)
other: Latin only, no Greek printed; parallel sub-column with Jerome's version (HIERON. INTERP.); left sub-column ends mid-word fa-

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ciam permanere in conspectu meo, dicit Dominus.» Quod autem ante hunc mundum fuerint etiam alii, Ecclesiastes ostendit dicens: «Quid est quod factum est? Id ipsum quod futurum est. Et quid est quod creatum est? Hoc ipsum quod creandum, et nihil est omnino recens sub sole. Sed quis loquetur et dicet, Ecce hoc novum est? Jam fuit id in saeculis quae fuerunt ante nos.» Quibus testimoniis utrumque simul probatur, quod et ante fuerint saecula, et futura sint postmodum. Non tamen putandum est plures mundos simul esse, sed post hunc initium aliorum futurum; de quibus nunc non est necessarium per singula repetere, cum jam id in superioribus fecerimus.

make to remain in My sight, says the Lord." And that before this world there were others also, Ecclesiastes shows, saying: "What is that which has been made? The very thing that shall be. And what is that which has been created? The very thing that is to be created, and there is nothing at all new under the sun. Who shall speak and say, Behold, this is new? It has already been in the ages that were before us." By these testimonies both points are proved at once, namely, that ages existed before and that others will exist hereafter. Yet we must not suppose that several worlds exist at the same time, but that after this one the beginning of others will take place; concerning which it is not necessary now to repeat in detail, since we have already done so in what precedes.

est? Ipsum quod futurum est. Et non est omne novum sub sole quod loquatur et dicat: Ecce hoc novum est. Jam enim fuit in saeculis pristinis quae fuerunt ante nos.» Quod testimonium non solum fuisse, sed futuros mundos esse testatur, non quod simul et pariter omnes fiant, sed alius post alium.

The very thing that shall be. And there is nothing new under the sun, such that one may speak and say: Behold, this is new. For it has already been in the former ages that were before us." This testimony bears witness not only that worlds have been, but that worlds are to be—not that all are made at the same time and together, but one after another.

4. Illud sane otiose praetereundum non arbitror, quod Scripturae sanctae conditionem mundi novo quodam et proprio nomine nuncupaverunt, dicentes καταβολὴν mundi, quod Latine improprie translatum constitutionem mundi dixerunt; καταβολὴ vero in Graeco magis dejicere significat, id est deorsum jacere, quod Latine improprie, ut diximus, constitutionem mundi interpretati sunt, sicut in Evangelio secundum Joannem cum dicit Salvator: «Et erit tribulatio in illis diebus qualis non fuit a constitutione mundi,» hic constitutio καταβολὴ dicta est: quod ita intelligendum est sicut superius exposuimus. Sed et Apostolus in Epistola ad Ephesios eodem sermone usus est cum ait: «Qui elegit nos ante mundi constitutionem,» et hic constitutionem mundi καταβολὴν dixit, eodem sensu quo superius interpretati sumus intelligendam. Dignum igitur videtur inquirere quid est quod hoc novo nomine indicetur: et arbitror, quoniam quidem finis et consummatio sanctorum erit in his quae non videntur et aeterna sunt, ex ipsius

4. Now I think that this point certainly ought not to be idly passed over, that the holy Scriptures have called the creation of the world by a certain new and peculiar name, saying the katabole of the world, which in Latin has been improperly translated as the "constitution" of the world; for in Greek katabole rather signifies a casting down, that is, a throwing downward, which in Latin, as we have said, they have improperly rendered as the "constitution" of the world—just as in the Gospel according to John, when the Saviour says: "And there shall be tribulation in those days such as has not been from the constitution of the world," here "constitution" is called katabole, which is to be understood in the way that we have set forth above. Moreover, the Apostle in the Epistle to the Ephesians used the same word when he said: "Who chose us before the constitution of the world," and here too he called the constitution of the world katabole, to be understood in the same sense in which we have interpreted it above. It seems worthy, therefore, to inquire what is indicated by this new name: and I think that, since the end and consummation of the saints will be in those things which are not seen and are eternal, from the contemplation of that

VERSIO S. HIER.

St. Jerome's version.

Divinitus habitaculum et veram requiem apud superos existimo intelligi, in qua creaturae

I think that a divinely given dwelling-place and true rest among the heavenly ones is understood, in which the rational

Editors' notes and page, col. 328

Footnotes

(49) ‹anchor: dicit Dominus› · call in col 328

Isai. LXVI, 22.

Isa. 66:22.

(printed under page 168)

(50) ‹anchor: ante nos› · call in col 328

Eccle. I, 9.

Eccles. 1:9.

(printed under page 168)

(20) ‹anchor: initium aliorum futurum› · call in col 328

Initium aliorum futurum. Sic mss. Alias, « interim alios futuros. »

The beginning of others will come. So the manuscripts. Elsewhere, "that meanwhile others will be."

(printed under page 168)

(21) ‹anchor: praetereundum non arbitror› · call in col 328

Vide l. II Origenian., q. 12, n. 2.

See the Origeniana, book II, question 12, no. 2.

(printed under page 168)

(51) ‹anchor: a constitutione mundi› · call in col 328

Matth. XXIV, 21.

Matt. 24:21.

(printed under page 168)

(52) ‹anchor: mundi constitutionem› · call in col 328

Ephes. I, 4.

Eph. 1:4.

(printed under page 168)

(22) ‹anchor: constitutionem mundi› · call in col 328

Dixerunt: καταβολή vero in Græco magis dejicere significat, id est deorsum jacere, quod Latine improprie, ut diximus, constitutionem mundi. Hæc quæ de suo adjecit Rufinus, in omnibus habentur mss.; sed omissa sunt in antea editis.

They said: but καταβολή in Greek rather means to throw down, that is, to cast downward, which in Latin, improperly, as we have said, [they rendered] the establishment of the world. These words, which Rufinus added of his own, are found in all the manuscripts; but they were omitted in the earlier editions.

(printed under page 168)

(23) ‹anchor: hoc novo› · call in col 328

Novo. Deest in antea editis, sed habetur in mss. Paulo post mss., « ex ipsius finis contemplatione. » Libb. antea editi, « et ipsius finis contemplatio est. »

New. Missing in the earlier editions, but found in the manuscripts. A little after, the manuscripts have "from the contemplation of the end itself"; the earlier printed books, "and it is the contemplation of the end itself."

(printed under page 168)

(24) ‹anchor: Divinitus habitaculum› · call in col 328

Divinitus habitaculum, etc. Hæc quæ locum superiorem ab Hieronymo allatum statim sequuntur in epist. ad Avitum, aut dissimulavit Rufinus, aut adulteravit uti liquet ex utriusque versionum collatione.

A dwelling from God, etc. These words, which in the letter to Avitus immediately follow the passage quoted above by Jerome, Rufinus either passed over or corrupted, as is clear from comparing the two versions.

(printed under page 168)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 328
marginal letters: A ciam permanere; B utrumque simul; C interpretati sunt; D quae non
old-edition numerals: (none)
other: Latin only (with Greek term καταβολή cited), no Greek printed; left sub-column begins mid-word ciam (from fa-ciam); parallel sub-columns with Jerome's version at top and bottom (VERSIO S. HIER.)

PG 11:329

finis contemplatione, sicut in superioribus frequenter ostendimus. Simile etiam rationabiles creaturas habuisse censendum est. Et si tale initium habuerint qualem finem sperant, fuerunt sine dubio jam ab initio in his quae non videntur et aeterna sunt. Quod si est, de superioribus ad inferiora descensum est non solum ab his animabus quae id motuum suorum varietate meruerunt, verum et ab his quae ad totius mundi ministerium ex illis superioribus et invisibilibus ad haec inferiora et visibilia deductae sunt, licet non volentes; «vanitati quippe creatura subjecta est non volens, sed propter eum qui subjecit in spe,» qua vel sol, vel luna, vel stellae, vel angeli explerent obsequium mundo, et his animabus quae ob nimios defectus mentis, crassioribus istis et solidioribus indiguere corporibus, et propter eos quibus hoc erat necessarium, mundus iste etiam visibilis institutus est. Ex hoc ergo communiter omnium per hanc significantiam, id est per καταβολὴν, a superioribus ad inferiora videtur indicari deductio. Spem sane libertatis universa creatura gerit ut a servitutis corruptione liberetur, cum filii Dei qui vel prolapsi, vel dispersi sunt, in unum fuerint congregati, vel cum caetera of-

very end, as we have frequently shown in what precedes, we must judge that rational creatures also had a similar beginning. And if they had such a beginning as the end for which they hope, they undoubtedly existed already from the beginning in those things which are not seen and are eternal. And if this is so, a descent from higher to lower things took place not only on the part of those souls which deserved this by the variety of their movements, but also on the part of those which for the service of the whole world were led down from those higher and invisible things to these lower and visible ones, albeit unwillingly—for "the creation was subjected to vanity, not willingly, but on account of Him Who subjected it in hope"—so that either sun, or moon, or stars, or angels might fulfil their service to the world and to those souls which on account of excessive defects of mind needed these grosser and more solid bodies, and on account of those for whom this was necessary, this visible world also was established. From this, therefore, a leading down of all in common from higher to lower things seems to be indicated by this signification, that is, by katabole. Yet the whole creation cherishes the hope of liberty, that it may be delivered from the corruption of slavery, when the children of God who have either fallen or been scattered shall have been gathered into one, or when they shall have fulfilled the other duties

rationabiles commorantes antequam ad inferiora loca descenderent, et de invisibilibus ad visibilia commigrarent, ruentesque ad terram crassis coporibus indigerent, antiqua beatitudine fruebantur. Unde conditor Deus fecit eis congrua humilibus locis corpora, et mundum istum visibilem fabricatus est, ministrosque ob salutem et correptionem eorum qui ceciderunt, misit in mundum; ex quibus alii certa obtinerent loca, et mundi necessitatibus obedirent; alii injuncta sibi officia singulis quibusque temporibus quae novit artifex Deus, sedula mente tractarent. Et ex his sublimiora mundi loca sol et luna et stellae quae ab Apostolo creatura dicuntur, acceperunt. Quae creatura vanitati subjecta est eo quod crassis circumdata corporibus et aspectui pateat; et tamen non sponte subjecta est vanitati, sed propter voluntatem ejus qui eam subjecit in spe. Et iterum: Alii vero in singulis locis atque temporibus, quae solus artifex novit, mundi gubernaculis serviunt, quos angelos esse credimus. Et post paululum: Quem rerum ordinem totius mundi regit Providentia, dum aliae virtutes de sublimioribus corruunt, aliae paulatim labuntur in terras; istae voluntariae descendunt, aliae praecipitantur invitae; hae sponte suscipiunt minificia

creatures dwelling before they descended to lower places, and migrated from invisible to visible things, and falling to the earth stood in need of gross bodies, enjoyed their ancient blessedness. Whence God the Creator made for them bodies suited to lowly places, and framed this visible world, and sent ministers into the world for the salvation and correction of those who had fallen; of whom some were to hold definite places and obey the necessities of the world, while others were diligently to discharge the duties enjoined upon them at each individual time which God the Artificer knows. And among these, the sun and moon and stars, which are called "creation" by the Apostle, received the higher places of the world. Which creation was subjected to vanity because it is surrounded by gross bodies and lies open to view; and yet it was subjected to vanity not of its own accord, but on account of the will of Him Who subjected it in hope. And again: Others, however, in individual places and times, which the Artificer alone knows, serve the governance of the world, and these we believe to be angels. And a little further on: Which order of things of the whole world Providence governs, while some powers fall headlong from higher places, others slip down little by little to the earth; some descend willingly, others are cast down against their will; some willingly undertake ministries

Editors' notes and page, col. 329

Footnotes

(33) ‹anchor: qui subjecit in spe› · call in col 329

Rom. VIII, 20.

Rom. 8:20.

(printed under page 169)

(25) ‹anchor: not visible on the page-foot image› · call in col 329

Sic mss. In editis omittitur « solum, » et pro « animabus » legitur « animalibus; » et paulo post, « deducta sunt, licet non volentia. »

So the manuscripts. In the printed editions "solum" is omitted, and for "animabus" one reads "animalibus"; and a little after, "deducta sunt, licet non volentia."

(printed under page 169)

(26) ‹anchor: not visible on the page-foot image› · call in col 329

Vide l. II Origenian., q. 5, n. 11.

See Origeniana, book II, question 5, no. 11.

(printed under page 169)

(27) ‹anchor: not visible on the page-foot image› · call in col 329

Ita mss. Editi autem, « eorum. » Paulo post mss., « hanc ergo dispositionem Dei. » In editis deest « ergo. »

So the manuscripts. The printed editions, however, have "eorum." A little after, the manuscripts have "hanc ergo dispositionem Dei." In the printed editions "ergo" is wanting.

(printed under page 169)

Page

running head: 329 LIBER TERTIUS.
marginal letters: A rationabiles commorantes; B ceciderunt, misit; C circumdata corporibus; D mundi regit
old-edition numerals: 150 after finis
other: Latin only (with Greek term καταβολή cited), no Greek printed; two parallel sub-columns (Rufinus on left ending mid-word of-, Jerome on right ending mid-word mini-)
other: the word minificia was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 330

PG 11:330

expleverint in hoc mundo, quae solus cognoscit omnium artifex Deus. Talem vero, ac tantum putandum est factum esse mundum, qui vel omnes eas animas quae in hoc mundo statutae sunt exerceri, caperet, vel omnes eas virtutes quae adesse eis, et dispensare eas, ac juvare paratae sunt. Unius namque naturae esse omnes rationabiles creaturas, ex multis assertionibus comprobatur: per quod solum Dei justitia omnibus earum dispensationibus defendi potest, dum unaquaeque in semetipsa habet causas quod in illo, vel in illo vitae ordine posita sit.

in this world which God the Artificer of all alone knows. And we must suppose that the world was made such and so great as could hold either all those souls which are appointed to be exercised in this world, or all those powers which are prepared to be present with them, and to administer them, and to aid them. For that all rational creatures are of one nature is proved by many arguments: by which alone the justice of God in all their dispensations can be defended, since each one has within itself the causes why it has been placed in this or in that order of life.

steria, ut ruentibus manum porrigant; illae coguntur ingratae, ut tanto tempore in suscepto officio perseverent. Et iterum: Ex quo sequitur ut ob varios motus varii creentur et mundi, et post hunc quem incolimus, alius multo dissimilis mundus fiat. Nullusque alius diversis casibus et profectibus, et vel virtutum praemiis, vel vitiorum suppliciis, et in praesenti, et in futuro, atque in omnibus et retro, et priora temporibus potest merita dispensare, et ad unum rursum finem cuncta pertrahere, nisi solus conditor omnium Deus, qui scit causas propter quas alios permittat sua perfrui voluntate, et de majoribus ad ultima delabi, alios incipiat visitare et gradatim quasi manu data ad pristinum retrahere statum, et in sublimibus collocare.

to stretch out a hand to those who are falling, while others are compelled against their wish to persevere for so long a time in the duty they have undertaken. And again: From which it follows that on account of various movements various worlds also are created, and after this one which we inhabit, another world far different will be made. And no other can dispense merits in diverse falls and advances, and in either the rewards of virtues or the punishments of vices, both in the present and in the future, and in all both past and former times, and draw all things back again to one end, save God the Creator of all alone, Who knows the causes on account of which He permits some to enjoy their own will and slip down from greater things to the lowest, and begins to visit others and step by step, as though giving them His hand, to draw them back to their former state and place them on high.

5. Hanc ergo dispositionem Dei quam postea ordinavit, jam tunc ab origine mundi rationibus causisque perspectis eorum qui vel pro defectu mentis venire in corpora merebantur, vel eorum qui visibilium cupiditate raptabantur, sed et illorum qui vel volentes vel inviti praestare officia quaedam his qui in hunc statum deciderant, compellebantur ab eo qui in spe subjiciebat, non intelligentes quidam, nec advertentes quod ex praecedentibus liberi arbitrii causis instituta fuisset a Deo dispositionis ista varietas, arbitrati sunt vel fortuitis motibus vel fatali necessitate agi omnia quae in hoc mundo fiunt, nec esse aliquid in nostro arbitrio. Unde nec Dei providentiam inculpabilem assignare potuerunt.

5. Certain persons, therefore, not understanding this dispensation of God which He afterwards ordained—having already then from the origin of the world surveyed the reasons and causes of those who on account of defect of mind deserved to come into bodies, or of those who were carried away by desire for visible things, as well as of those who either willingly or unwillingly were compelled by Him Who subjected them in hope to render certain services to those who had fallen into this state—and not perceiving that this variety of dispensation had been established by God from preceding causes of free will, have supposed that all things which take place in this world are driven either by fortuitous movements or by fatal necessity, and that nothing lies in our own free will. Whence they were unable even to maintain the providence of God to be free from blame.

6. Sicut autem diximus, quia multis, vel ministris, vel rectoribus, vel auxiliatoribus eguerunt animae omnes quae in hoc mundo versatae sunt: ita in novissimis temporibus cum jam finis mundo proximus immineret, et in ultimam perditionem omne humanum vergeret genus, infirmatis non solum his qui regebantur, verum etiam illis quibus regendi fuerat sollicitudo commissa, non jam tali auxilio, nec similibus suis indiguit defensoribus, sed

6. Now just as we have said that all the souls which have dwelt in this world stood in need of many ministers, or rulers, or helpers, so in the last times, when the end of the world was now impending close at hand, and the whole human race was verging towards utter perdition, not only those who were governed having grown weak, but also those to whom the care of governing had been committed, it no longer needed such aid nor defenders like them, but

Editors' notes and page, col. 330

Footnotes

(28) ‹anchor: illorum qui vel volentes› · call in col 330

Sic mss. Editi vero, « nolentes. » Infra mss., « quæ in hoc mundo fiunt. » Editi, « quæ in hoc mundo sunt. » Paulo post mss., « sicut autem diximus. » Editi, « sicut autem audivimus. »

So the manuscripts. The printed editions, however, have "nolentes." Below, the manuscripts have "quæ in hoc mundo fiunt"; the printed editions, "quæ in hoc mundo sunt." A little after, the manuscripts have "sicut autem diximus"; the printed editions, "sicut autem audivimus."

(printed under page 169)

Page

running head: LIBER TERTIUS. 330
marginal letters: A steria, ut; B et in; C mibus collocare; D stris, vel
old-edition numerals: (none)
other: Latin only, no Greek printed; two parallel sub-columns in upper half (Jerome on left beginning mid-word steria from mini-steria, Rufinus on right beginning mid-word ficia from of-ficia)

PG 11:331

auctoris ipsius et creatoris sui opem depoposcit, qui et his obediendi, et illis regendi corruptam profanamque restitueret disciplinam. Unde unigenitus Filius Dei qui erat Verbum et sapientia Patris, cum esset in ea gloria apud Patrem quam habuit antequam mundus esset, exinanivit semetipsum, et formam servi accipiens efficitur obediens usque ad mortem, ut obedientiam doceret eos qui non aliter nisi per obedientiam salutem consequi poterant; regendi quoque regnandique corruptas restituit leges, dum omnes inimicos subjecit pedibus suis, ut per hoc quod necesse est eum regnare donec ponat inimicos suos sub pedibus et novissimum inimicum destruat mortem, rectores ipsos regendi doceat moderamina. Quia ergo non solum regendi, vel regnandi, verum etiam obediendi, ut diximus, venerat reparare disciplinam, in semetipso prius complens quod ab aliis volebat impleri, idcirco non solum usque ad mortem crucis Patri obediens factus est, verum etiam in consummatione saeculi in semetipso complectens omnes quos subjicit Patri, et qui per eum veniunt ad salutem, cum ipsis et in ipsis ipse quoque subjectus dicitur Patri: dum omnia in ipso constant, et ipse est caput omnium, et in ipso est salus et salutem consequentium plenitudo. Hoc ergo est quod de eo dicit Apostolus: «Cum autem ei subjecta fuerint omnia, tunc et ipse Filius subjectus erit ei qui sibi subdidit omnia, ut sit Deus omnia in omnibus.»

implored the help of its Author and Creator Himself, Who should restore the corrupted and profaned discipline of obeying to the former, and of governing to the latter. Whence the only-begotten Son of God, Who was the Word and Wisdom of the Father, when He was in that glory with the Father which He had before the world was, emptied Himself, and taking the form of a servant became obedient unto death, so that He might teach obedience to those who could not obtain salvation otherwise than through obedience; He also restored the corrupted laws of governing and reigning, while He subjected all enemies under His feet, so that by the fact that He must reign until He puts His enemies under His feet and destroys the last enemy, death, He might teach the rulers themselves the measures of governing. Because, therefore, He had come to restore the discipline not only of governing or reigning, but also of obeying, as we have said, first fulfilling in Himself what He wished to be fulfilled by others, for this reason He not only became obedient to the Father unto the death of the cross, but also at the consummation of the age, embracing in Himself all whom He subjects to the Father and who come to salvation through Him, with them and in them He Himself also is said to be subjected to the Father—while all things hold together in Him, and He Himself is the head of all things, and in Him is the salvation and the fulness of those who obtain salvation. This, therefore, is what the Apostle says of Him: "Now when all things shall have been subjected to Him, then the Son Himself also shall be subjected to Him Who subjected all things to Him, that God may be all in all."

7. Verum nescio quo pacto haeretici non intelligentes Apostoli sensum qui his verbis continetur, subjectionis in Filio nomen infamant; cujus appellationis si proprietas requiritur, ex contrariis facile poterit inveniri. Nam si subjectum esse non est bonum, restat ut illud quod contrarium est, bonum sit, id est non esse subjectum. Sermo namque Apostoli secundum quod isti volunt, hoc videtur ostendere, dum dicit: «Cum autem ei subjecta fuerint omnia, tunc et ipse Filius subjectus erit ei qui sibi subdidit omnia,» ut quasi is qui nunc Patri subjectus non sit, subjectus futurus sit tunc cum prius Pater ei universa subjecerit. Sed miror quomodo hoc intelligi possit, ut is qui nondum sibi subjectis omnibus non est ipse subjectus, tunc cum

7. Yet I know not how the heretics, not understanding the Apostle's meaning which is contained in these words, disparage the name of subjection in the Son; whereas if the proper force of this term is sought, it can easily be found from its opposites. For if to be subject is not good, it remains that what is opposite is good, namely, not to be subject. For the language of the Apostle, according to what those people wish, seems to show this when he says: "Now when all things shall have been subjected to Him, then the Son Himself also shall be subjected to Him Who subjected all things to Him," as though He Who is not now subject to the Father will be subject then, when the Father shall first have subjected all things to Him. Yet I wonder how this can be understood, that He Who, while all things are not yet subjected to Him, is not Himself subject, should then, when

Editors' notes and page, col. 331

Footnotes

(34) ‹anchor: Deus omnia in omnibus› · call in col 331

I Cor. XV, 28.

1 Cor. 15:28.

(printed under page 170)

(35) ‹anchor: qui sibi subdidit omnia› · call in col 331

Ibid.

The same place.

(printed under page 170)

(29) ‹anchor: not visible on the page-foot image› · call in col 331

Sic mss. Editi vero, « docendi. » Paulo infra mss., « quos subjicit Patri et qui per eum veniunt. » In editis pro « subjicit, » legitur « subjecit, » et « venerunt, » pro « veniunt. » Paulo post mss., « omnia in ipso constant et ipse est caput omnium, et in ipso est salus et salutem consequentium plenitudo. » Editi, « omnia constant et ipse est caput. Etiam ipse est salus, salutem consequentium plenitudo. »

So the manuscripts. The printed editions, however, have "docendi." A little below, the manuscripts have "quos subjicit Patri et qui per eum veniunt." In the printed editions one reads "subjecit" for "subjicit," and "venerunt" for "veniunt." A little after, the manuscripts have "omnia in ipso constant et ipse est caput omnium, et in ipso est salus et salutem consequentium plenitudo." The printed editions have "omnia constant et ipse est caput. Etiam ipse est salus, salutem consequentium plenitudo."

(printed under page 170)

(30) ‹anchor: salutem consequentium plenitudo› · call in col 331

Vide l. III Origenian., q. 11, n. 16.

See Origeniana, book III, question 11, no. 16.

(printed under page 170)

(31) ‹anchor: hæretici non› · call in col 331

Non. Hanc particulam quæ in editis deerat, restituunt mss. Paulo infra mss., « secundum quod isti volunt. » In editis pro « volunt » legitur « dicunt. » Paulo post mss. : « Ut quasi is qui nunc Patri subjectus non sit, subjectus futurus sit tunc cum prius Pater ei. » Editi, « ut qui quasi is qui nunc Patri non sit subjectus, futurus sit tunc cum Pater ei. » Infra libb. editi, « quam universa emendaverit creatura. » sed mss. ut in nostro textu. Forte legendum, qua universam emendaverit creaturam. »

Non: this particle, which was wanting in the printed editions, the manuscripts restore. A little below, the manuscripts have "secundum quod isti volunt"; in the printed editions one reads "dicunt" for "volunt." A little after, the manuscripts have: "Ut quasi is qui nunc Patri subjectus non sit, subjectus futurus sit tunc cum prius Pater ei." The printed editions have "ut qui quasi is qui nunc Patri non sit subjectus, futurus sit tunc cum Pater ei." Below, the printed books have "quam universa emendaverit creatura," but the manuscripts read as in our text. Perhaps one should read "qua universam emendaverit creaturam."

(printed under page 170)

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running head: 331 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A auctoris ipsius; B solum regendi; C 7. Verum nescio; D (in footnotes)
old-edition numerals: 151 after exinanivit
other: Latin only, no Greek printed

PG 11:332

subjecta fuerint sibi omnia, cum rex omnium fuerit, et potestatem tenuerit universorum, tunc eum subjiciendum putent, cum subjectus ante non fuerit; non intelligentes quod subjectio Christi ad Patrem beatitudinem nostrae perfectionis ostendit, et suscepti ab eo operis palmam declarat, cum non solum regendi ac regnandi summam quam in universam emendaverit creaturam, verum etiam obedientiae et subjectionis correcta reparataque humani generis Patri offerat instituta. Si ergo bona et salutaris accipitur ista subjectio qua subjectus esse dicitur Filius Patri, valde consequens et cohaerens est ut et inimicorum quae dicitur Filio Dei esse subjectio, salutaris quaedam intelligatur et utilis; ut sicut cum dicitur Filius Patri subjectus, perfecta universae creaturae restitutio declaratur, ita cum Filio Dei inimici dicuntur esse subjecti, subjectorum salus in eo intelligatur et reparatio perditorum.

all things have been subjected to Him, when He has become King of all and holds power over the universe, be supposed to have to be subjected at that time, whereas He was not subject before! They do not understand that the subjection of Christ to the Father shows the blessedness of our perfection, and declares the palm of victory of the work undertaken by Him, when He offers to the Father not only the supreme authority of governing and reigning which He has amended throughout the whole creation, but also the corrected and restored principles of obedience and subjection of the human race. If, therefore, this subjection whereby the Son is said to be subject to the Father is taken as good and salutary, it is very consistent and coherent that the subjection of enemies also, which is said to be made to the Son of God, should be understood as something salutary and useful; so that just as, when the Son is said to be subject to the Father, the perfect restoration of the whole creation is declared, so also, when enemies are said to be subject to the Son of God, the salvation of the subjected and the restoration of the lost is understood therein.

8. Verum certis quibusque et modis, et disciplinis, et temporibus subjectio ista complebitur; non necessitate aliqua ad subjectionem cogente, ne per vim subditus fiat omnis mundus Deo, sed verbo, ratione, doctrina, provocatione meliorum, institutionibus optimis, comminationibus quoque dignis et competentibus, quae juste immineant his qui salutis et utilitatis suae curam sanitatemque contemnunt. Denique et nos homines cum vel servos, vel filios erudimus, dum adhuc per aetatem rationis incapaces sunt, minis eos et metu coercemus; cum vero boni, utilis et honesti intelligentiam ceperint, tum jam cessante verberum metu, verbo ac ratione suasi ad omnia quae bona sunt, acquiescunt. Quomodo autem servata in omnibus rationabilibus creaturis arbitrii libertate unusquisque debeat dispensari, id est, quos velut jam paratos et capaces sermo Dei et inveniat et instituat, quos autem interim differat, a quibus vero penitus occultetur, et longe eorum a se fieri dispenset auditum, quosque rursum contemnentes indicatum sibi et praedicatum verbum Dei correptionibus quibusdam et castigationibus illatis perurgeat ad salutem, conversionemque eorum quodammodo exigat et extorqueat; quibusnam vero etiam occasiones quasdam praestet salutis, ita ut interdum etiam ex responsione sola fide probata

8. Yet this subjection will be accomplished by definite ways, and disciplines, and times; not with any necessity compelling to subjection, lest the whole world become subject to God by force, but by word, reason, teaching, the incitement to better things, the best trainings, and also by worthy and fitting threats which justly hang over those who despise the care and health of their own salvation and profit. Finally, we men also, when we train either servants or children, restrain them by threats and fear while on account of their age they are still incapable of reason; when, however, they have grasped the understanding of what is good, useful, and honourable, then, with the fear of blows now ceasing, persuaded by word and reason they acquiesce in all things that are good. How, moreover, with the freedom of the will preserved in all rational creatures, each one ought to be dealt with—that is, whom the word of God should both find and instruct as already prepared and capable, whom on the other hand it should put off for a time, from whom it should be altogether hidden and arrange that their hearing be kept far from itself, and whom again, when they despise the word of God declared and preached to them, it should press hard unto salvation by visiting certain rebukes and chastisements upon them, and in a certain way exact and extort their conversion; and to whom it should even afford certain occasions of salvation, so that at times even from a single response, their faith having been proved,

Editors' notes and page, col. 332

Footnotes

(32) ‹anchor: not visible on the page-foot image› · call in col 332

Reparata. Ita mss. Editi autem, « parata. »

Reparata: so the manuscripts. The printed editions, however, have "parata."

(printed under page 170)

(33) ‹anchor: not visible on the page-foot image› · call in col 332

Vide l. II Origenian., q. 11, num. 16.

See Origeniana, book II, question 11, no. 16.

(printed under page 170)

(34) ‹anchor: not visible on the page-foot image› · call in col 332

Cave.

Beware.

(printed under page 170)

(35) ‹anchor: rationis incapaces sunt› · call in col 332

Alias, « dum adhuc veritatis per ætatem rationis incapaces sunt. » Sed in mss. deest « veritatis : « quam vocem utpote hic redundantem omisimus. Paulo post mss., « verbo ac ratione suasi ad omnia. » Alias, verbo ac ratione sua ad omnia. » Infra mss., « occasiones quasdam præstet. » In editis deest, « quasdam. » Paulo infra mss., « gloria in æterna sæcula. » Alias, « gloria æterna in sæcula. »

Elsewhere, "dum adhuc veritatis per ætatem rationis incapaces sunt." But in the manuscripts "veritatis" is wanting, and we have omitted the word as being redundant here. A little after, the manuscripts have "verbo ac ratione suasi ad omnia"; elsewhere, "verbo ac ratione sua ad omnia." Below, the manuscripts have "occasiones quasdam præstet"; in the printed editions "quasdam" is wanting. A little below, the manuscripts have "gloria in æterna sæcula"; elsewhere, "gloria æterna in sæcula."

(printed under page 170)

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running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 332
marginal letters: A subjecta fuerint; B universae creaturae; C vero boni; D (in footnotes)
old-edition numerals: (none)
other: Latin only, no Greek printed

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indubitatam quis ceperit salutem; quibus haec ex causis vel quibus occasionibus fiant; quidve in his intro inspiciens divina sapientia, vel quos motus propositi eorum videns haec universa dispenset, soli Deo cognitum est et Unigenito ejus, per quem creata ac reparata sunt universa, et Spiritui sancto per quem cuncta sanctificantur, qui ab ipso Patre procedit, cui est gloria in aeterna saecula. Amen.

someone has obtained undoubted salvation; from what causes or on what occasions these things come to pass; or what the divine wisdom beholds within them, or what movements of their purpose it sees when it administers all these things—is known to God alone, and to His Only-begotten, through Whom all things were created and restored, and to the Holy Spirit, through Whom all things are sanctified, Who proceeds from the Father Himself, to Whom belongs glory for eternal ages. Amen.

CAPUT VI.

Chapter VI.

De consummatione mundi.

On the consummation of the world.

1. De fine vero mundi et consummatione omnium jam quidem et in superioribus pro viribus nostris disseruimus, secundum quod divinae Scripturae indulsit auctoritas, quae sufficere ad instructionem putamus, paucis etiam nunc admonitis, quoniam ad hunc nos locum quaestionis ordo perduxit. Igitur summum bonum ad quod natura rationabilis universa festinat, quod etiam finis omnium dicitur, a quamplurimis etiam philosophorum hoc modo terminatur, quia summum bonum sit, prout possibile est, similem fieri Deo. Sed hoc non tam ipsorum inventum, quam ex divinis libris ab eis assumptum puto. Hoc namque indicat Moyses ante omnes, cum primam conditionem hominis enarrat dicens: «Et dixit Deus: Faciamus hominem ad imaginem et similitudinem nostram.» Tunc deinde addit: «Et fecit Deus hominem, ad Dei imaginem fecit illum, masculum et feminam fecit eos, et benedixit eos.» Hoc ergo quod dixit, «ad imaginem Dei fecit eum,» et de similitudine siluit, non aliud indicat nisi quod imaginis quidem dignitatem in prima conditione percepit; similitudinis vero perfectio in consummatione servata est; scilicet ut ipse sibi eam propriae industriae studiis ex Dei imitatione conscisceret, cum possibilitate sibi perfectionis in initiis data per imaginis dignitatem, in fine demum per operum expletionem perfectam sibi ipse similitudinem consummaret. Sed apertius haec et evidentius ita se habere Joannes apostolus definit, hoc modo pronuntians: «Filioli, nondum scimus quid futuri sumus; si vero revelatum nobis fuerit de Salvatore, sine dubio dicetis, Similes ei erimus.» Per quod certissime indicat et finem omnium, quem adhuc sibi dicit ignotum, et similitudinem Dei sperandam, quae pro meritorum perfectione praestabitur. Ipse quoque Dominus in Evangelio haec eadem non solum futura, verum etiam sui intercessione futura designat, dum ipse

1. Concerning the end of the world and the consummation of all things we have indeed already discussed in what precedes according to our strength, so far as the authority of divine Scripture has permitted, and we think that those remarks suffice for instruction, adding a few reminders now also, since the order of our inquiry has led us to this point. Now the highest good, towards which the whole rational nature hastens, which is also called the end of all things, is defined by very many even of the philosophers in this way: that the highest good is, so far as is possible, to become like God. Yet I think that this was not so much an invention of their own as taken over by them from the divine books. For Moses before all others indicates this when he relates the first creation of man, saying: "And God said: Let Us make man according to Our image and likeness." Then next he adds: "And God made man, according to the image of God He made him, male and female He made them, and He blessed them." Now the fact that he said, "according to the image of God He made him," and kept silence concerning the likeness, indicates nothing else than that man received the dignity of the image in his first creation, whereas the perfection of the likeness has been reserved for the consummation—namely, that he himself should acquire it for himself by the efforts of his own industry through the imitation of God, so that, with the possibility of perfection given to him at the beginning through the dignity of the image, in the end at last through the accomplishment of works he himself might consummate for himself the perfect likeness. But that these things are so, John the apostle defines more openly and more clearly, declaring in this way: "Little children, we do not yet know what we shall be; but if a revelation is made to us concerning the Saviour, without doubt you will say, We shall be like Him." By this he most certainly indicates both the end of all things, which he says is still unknown to him, and the likeness of God that is to be hoped for, which will be bestowed in accordance with the perfection of merits. The Lord Himself also in the Gospel designates these very same things as not only to come, but to come through His own intercession, when He Himself

Editors' notes and page, col. 333

Footnotes

(56) ‹anchor: et benedixit eos› · call in col 333

Gen. I, 26, 27.

Gen. 1:26–27.

(printed under page 171)

(57) ‹anchor: Similes ei erimus› · call in col 333

Joan. III, 2, 3.

John 3:2–3 [as printed; the words are 1 John 3:2].

(printed under page 171)

(58) ‹anchor: not visible on the page-foot image› · call in col 333

Joan. XVII, 21.

John 17:21.

(printed under page 171)

(36) ‹anchor: not visible on the page-foot image› · call in col 333

Vide l. II Origenian., q. 12, n. 9.

See Origeniana, book II, question 12, no. 9.

(printed under page 171)

(37) ‹anchor: not visible on the page-foot image› · call in col 333

Sic mss. Editi vero, « quæ etiam finis. » Paulo post mss., « assumptum puto. » Editi, « sumptum puto. »

So the manuscripts. The printed editions, however, have "quæ etiam finis." A little after, the manuscripts have "assumptum puto"; the printed editions, "sumptum puto."

(printed under page 171)

(38) ‹anchor: prima conditione percepit› · call in col 333

Ita mss. Editi autem, « perceperit. » Paulo post mss., possibilitate sibi perfectionis in initiis data. » Editi mendose, « possibilitatem sibi perfectionis divinitus datam. » Paulo infra mss., « ita se habere Joannes. » Editi, « in se habere Joannes. »

So the manuscripts. The printed editions, however, have "perceperit." A little after, the manuscripts have "possibilitate sibi perfectionis in initiis data"; the printed editions, faultily, "possibilitatem sibi perfectionis divinitus datam." A little below, the manuscripts have "ita se habere Joannes"; the printed editions, "in se habere Joannes."

(printed under page 171)

(39) ‹anchor: in Evangelio hæc eadem› · call in col 333

Hæc eadem. Omittunt libb. editi, sed restituunt mss. : mox mss., « designat dum ipse hoc. » Editi, « denuntiat ipse dum hoc. » Paulo post mss., « in quo jam videtur. » Editi, « in quo jam videbitur. »

Hæc eadem: the printed books omit these words, but the manuscripts restore them. Next, the manuscripts have "designat dum ipse hoc"; the printed editions, "denuntiat ipse dum hoc." A little after, the manuscripts have "in quo jam videtur"; the printed editions, "in quo jam videbitur."

(printed under page 171)

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running head: 333 LIBER TERTIUS.
marginal letters: A indubitatam quis; B putamus, paucis; C Dei fecit; D omnium, quem
old-edition numerals: 152 after ad
other: Latin only, no Greek printed

PG 11:334

hoc a Patre discipulis suis impetrare dignatur, dicens: «Pater, volo ut ubi ego sum et isti sint mecum; et sicut ego et tu unum sumus, ita et isti in nobis unum sint.» In quo jam videtur ipsa similitudo, si dici potest, proficere, et ex simili unum jam fieri, pro eo sine dubio quod in consummatione vel fine omnia et in omnibus Deus est.

deigns to obtain this from the Father for His disciples, saying: "Father, I will that where I am, they also may be with Me; and just as I and Thou are one, so they also may be one in Us." In this the likeness itself now seems, if one may say so, to advance, and from being like to become one, undoubtedly because in the consummation or end God is all and in all.

In quo requiritur a nonnullis, si ratio naturae corporeae quamvis expurgatae ad liquidum et penitus spiritalis effectae, non videatur obsistere vel ad similitudinis dignitatem, vel ad unitatis proprietatem; quod naturae divinae quae utique incorporea est, nec similis videatur dici corporea natura posse, nec unum cum ea vere ac merito designari, maxime cum id quod unum est Filius cum Patre, ad naturae proprietatem referendum fidei veritas doceat.

In this matter the question is raised by some whether the nature of a bodily substance, however thoroughly purified and rendered wholly spiritual, does not seem to stand in the way either of the dignity of likeness or of the property of unity, because a bodily nature seems neither capable of being called like the divine nature, which is certainly incorporeal, nor truly and deservedly designated as one with it, especially since the truth of faith teaches that the fact that the Son is one with the Father is to be referred to the property of nature.

INTERP. S. HIERON.

St. Jerome's translation.

Quia, ut crebro jam diximus, principium rursus ex fine generatur, quaeritur utrum et tunc futura sint corpora, an sine corporibus aliquando vivendum sit, cum redacta in nihilum fuerint; et incorporalium vita incorporalis esse credenda sit, qualem et Dei novimus. Nec dubium est quin si omnia corpora ad mundum istum sensibilem pertineant, quae appellantur ab Apostolo visibilia, futura sit vita incorporalium incorporalis.

Since, as we have already frequently said, the beginning is generated again from the end, the question is raised whether even then there will be bodies, or whether at some time life will be lived without bodies, when they have been reduced to nothing, and the life of incorporeal beings must be believed to be incorporeal, such as we know the life of God also to be. Nor is there any doubt that if all bodies belong to this sensible world—those things which are called visible by the Apostle—the life of incorporeal beings will be incorporeal.

Et paulo post: Illud quoque quod ab eodem Apostolo dicitur: «Omnis creatura liberabitur a servitute corruptionis, in libertatem gloriae filiorum Dei,» sic intelligimus, ut primam creaturam rationabilium et incorporalium esse dicamus, quae non serviat corruptioni, eo quod non sit vestita corporibus; et ubicunque corpora fuerint, statim corruptio subsequatur. Postea autem liberabitur de servitute corruptionis quando receperint gloriam filiorum Dei, et Deus fuerit omnia in omnibus.

And a little further on: That also which is said by the same Apostle: "Every creature shall be delivered from the slavery of corruption into the glorious liberty of the children of God," we understand in this way, that we say the first creation belongs to rational and incorporeal beings, which is not subject to corruption because it is not clothed with bodies; whereas wherever bodies exist, corruption straightway follows. Afterwards, however, it will be delivered from the slavery of corruption when they have received the glory of the children of God, and God has become all in all.

Et in eodem loco: Ut autem incorporeum finem omnium rerum esse credamus, illa nos Salvatoris oratio provocat in qua ait: «Ut quomodo ego et tu unum sumus, sic et isti in nobis unum sint.» Etenim scire debemus quid sit Deus, et quid sit futurus in fine Salvator: et quomodo in sanctis similitudo Patris et Filii repromissa sit; quomodo in se illi unum sunt, sic et isti in eis unum sint. Aut enim suscipiendum est universitatis Deum vestiri corpore, et quomodo nos carnibus, sic illum qualibet materia circumdari, ut similitudo vitae Dei, in fine sanctis possit aequari; aut si hoc indecens est, maxime apud

And in the same place: Moreover, that we should believe the end of all things to be incorporeal, that prayer of the Saviour incites us in which He says: "That just as I and Thou are one, so they also may be one in Us." For we ought to know what God is, and what the Saviour will be in the end, and how the likeness of the Father and the Son has been promised in the saints: that just as They are one in Themselves, so these also may be one in Them. For either we must accept that the God of the universe is clothed with a body, and that just as we are surrounded by flesh, so He is surrounded by some sort of matter, in order that the likeness of the life of God may in the end be equalled in the saints; or if this is unbecoming, especially in the eyes of

Editors' notes and page, col. 334

Footnotes

(59) ‹anchor: in libertatem gloriæ filiorum Dei› · call in col 334

Rom. VIII, 28.

Rom. 8:28 [as printed; the words are Rom. 8:21].

(printed under page 171)

(60) ‹anchor: in nobis unum sint› · call in col 334

Joan. XVII, 21.

John 17:21.

(printed under page 171)

(40) ‹anchor: not visible on the page-foot image› · call in col 334

Vide l. II Origenian., q. 11, num. 7 et 10.

See Origeniana, book II, question 11, nos. 7 and 10.

(printed under page 171)

(41) ‹anchor: not visible on the page-foot image› · call in col 334

Quia, ut crebro jam diximus. etc. Hieronymus epist. 94, ad Avitum, hæc refert dixisse Origenem, « cum de fine disputare cœpisset; » quæ omnia utpote nimis erronea prætermisit Rufinus, et alia nobis hic et paulo ante obtrudit, ut legenti patebit.

Quia, ut crebro jam diximus, etc. Jerome, in Letter 94, to Avitus, reports that Origen said these things "when he had begun to dispute about the end"; all of which Rufinus passed over as being too erroneous, and he thrusts other matter upon us here and a little before, as will be plain to the reader.

(printed under page 171)

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running head: LIBER TERTIUS. 334
marginal letters: A hoc a; B gnitatem, vel; C tute corruptionis; D unum sunt
old-edition numerals: (none)
other: Latin only, no Greek printed; parallel sub-column with Jerome's translation (INTERP. S. HIERON.) expanding to full width

PG 11:335

eos qui saltem ex minima parte Dei sentire cupiunt majestatem, et ingenitae atque omnia excedentis naturae gloriam suspicari; e duobus alterum suscipere cogimur, ut aut desperemus similitudinem Dei, si eadem semper sumus corpora habituri, aut si beatitudo nobis ejusdem cum Deo vitae promittitur, eadem qua vivit Deus, nobis conditione vivendum est.

those who desire to perceive the majesty of God at least in the smallest part, and to look up to the glory of the unbegotten nature that surpasses all things, we are compelled to accept one of two things: either that we despair of the likeness of God if we are always to have the same bodies, or, if the blessedness of the same life with God is promised to us, that we must live in the same condition in which God lives.

[Λεγομένου τοῦ Θεοῦ πάντα γενέσθαι ἐν πᾶσιν, ὥσπερ οὐ δυνάμεθα κακίαν καταλιπεῖν, οὔτε Θεὸς πάντα γίνεται ἐν πᾶσιν, οὐδὲ ἄλογα ζῶα, ἵνα μὴ καὶ ἐν κακίᾳ ὁ Θεὸς γίνηται, καὶ ἐν ἀλόγοις ζώοις· ἀλλ' οὐδὲ ἄψυχα, ἵνα μὴ καὶ ἐν αὐτοῖς ὁ Θεὸς, ὅτε πάντα γίνεται. Οὕτως οὐδὲ σώματα, ἅτινα τῇ ἰδίᾳ φύσει ἄψυχά ἐστιν.

[When God is said to become all in all, just as we cannot leave wickedness remaining, neither does God become all in all where there are irrational animals, lest God come to be both in wickedness and in irrational animals; nor yet where there are inanimate things, lest God come to be in them also when He becomes all things. So neither can there be bodies, which by their own nature are inanimate.

2. Cum ergo in fine Deus esse omnia et in omnibus promittatur, sicut consequens est, non est putandum venire ad illum finem animalia, vel pecora, vel bestias, ne etiam in animalibus, aut pecoribus, vel bestiis Deus inesse designetur; sed nec ligna vel lapides, ne in his quoque esse dicatur Deus. Ita ne ullam quidem malitiam ad illum finem putandum est pervenire: ne dum in omnibus Deus esse dicitur, etiam in aliquo malitiae vasculo inesse dicatur. Nam et si nunc quoque ubique et in omnibus dicimus esse Deum, pro eo quod nihil potest esse vacuum Deo, non tamen ita esse dicimus, ut omnia sit nunc in quibus est. Unde diligentius intuendum est quale est hoc quod perfectionem beatitudinis rerumque finem significat: quod non solum in omnibus esse dicitur Deus, sed etiam omnia in omnibus. Quae sint ergo ista omnia quae Deus futurus sit in omnibus, requiramus.

2. When, therefore, in the end God is promised to be all and in all, as is consistent, we must not suppose that animals, either cattle or wild beasts, come to that end, lest God be indicated as being even in animals, either cattle or wild beasts; nor yet wood or stones, lest God be said to be in these also. So too we must not suppose that any wickedness whatever reaches that end, lest while God is said to be in all, He be said to be even in some vessel of wickedness. For even though now also we say that God is everywhere and in all things, because nothing can be empty of God, yet we do not say that He is so in such a way as to be now all things in those in whom He is. Whence we must consider more carefully of what sort is this which signifies the perfection of blessedness and the end of things: that God is said to be not only in all, but also all in all. Let us inquire, therefore, what those "all things" are which God is to be in all.

3. Et ego quidem arbitror, quia hoc quod in

3. And I indeed think that the statement that in

Editors' notes and page, col. 335

Footnotes

(42) ‹anchor: not visible on the page-foot image› · call in col 335

Λεγομένου τοῦ Θεοῦ. Locus hic exstat ad calcem epistolæ Justiniani imperatoris ad Menam.

Λεγομένου τοῦ Θεοῦ: this passage stands at the foot of the Emperor Justinian's letter to Menas.

(printed under page 172)

(43) ‹anchor: not visible on the page-foot image› · call in col 335

Ita mss. Editi autem, « sicut conveniens est. » Paulo post mss., « ne in his quoque esse dicatur Deus. Ita ne ullam quidem. » Editi, « ut in his quoque esse dicatur Deus. Ita nec ullam quidem. » Mox mss., « in aliquo malitiæ vasculo inesse. » In editis deest, « malitiæ, » et pro « inesse » legitur « esse. »

So the manuscripts. The printed editions, however, have "sicut conveniens est." A little after, the manuscripts have "ne in his quoque esse dicatur Deus. Ita ne ullam quidem"; the printed editions, "ut in his quoque esse dicatur Deus. Ita nec ullam quidem." Next, the manuscripts have "in aliquo malitiæ vasculo inesse"; in the printed editions "malitiæ" is wanting, and for "inesse" one reads "esse."

(printed under page 172)

(44) ‹anchor: non solum in omnibus› · call in col 335

Quod non solum in omnibus esse dicitur Deus, sed etiam omnia in omnibus. Hæc desunt in antea editis, sed in omnibus habentur nostris mss.

Quod non solum in omnibus esse dicitur Deus, sed etiam omnia in omnibus: these words are wanting in the earlier editions, but they are found in all our manuscripts.

(printed under page 172)

(45) ‹anchor: not visible on the page-foot image› · call in col 335

Et non in paucis aliquibus vel pluribus, sed in omnibus ipse sit omnia. Hæc quoque in antea editis desiderantur quæ nostri mss. restituunt.

Et non in paucis aliquibus vel pluribus, sed in omnibus ipse sit omnia: these words too are missing in the earlier editions, and our manuscripts restore them.

(printed under page 172)

Page

running head: 335 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A eos qui; B aut pecoribus; C potest esse; D (in footnotes)
old-edition numerals: 153 after dicatur Deus.
other: top paragraph (Jerome's Latin) and Rufinus's §2-3 have no Greek; left sub-column holds Greek fragment from Justinian's Epist. ad Menam ([Λεγομένου...) followed by its facing Latin version (VERS. NOV. Cum Deus dicatur fieri... inanima sunt]), which was left out

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omnibus omnia dicitur esse Deus, significet etiam in singulis eum omnia esse. Per singulos autem omnia erit hoc modo, ut quidquid rationabilis mens expurgata omnium vitiorum faece, atque omni penitus abstersa nube malitiae, vel sentire, vel intelligere, vel cogitare potest, omnia Deus sit, nec ultra jam aliud aliquid nisi Deum videat, Deum teneat, omnis motus sui Deus modus et mensura sit; et ita erit omnia Deus: non enim jam ultra boni malique discretio, quia nusquam malum; omnia enim Deus est, cui jam non adjacet malum; nec ultra ex arbore sciendi bonum et malum manducare concupiscet, qui semper in bono est, et cui omnia Deus est. Sic ergo finis ad principium reparatus, et rerum exitus collatus initiis, restituet illum statum quem tunc habuit natura rationabilis, cum de ligno sciendi bonum et malum comedere non egebat; ut amoto omni malitiae sensu, et ad sincerum purumque deterso, solus qui est unus bonus Deus hic ei fiat omnia, et non in paucis aliquibus vel pluribus, sed in omnibus ipse sit omnia. Cum jam nusquam mors, nusquam aculeus mortis, nusquam omnino malum, tunc vere Deus omnia in omnibus erit.

all God is said to be all signifies that in each individual also He is all. Now He will be all in each individual in this way: that whatever a rational mind, cleansed from the dregs of all vices and with every cloud of wickedness wholly wiped away, can either feel, or understand, or think, will all be God, and it will no longer behold anything else save God, will hold God, and God will be the mode and measure of its every movement; and thus God will be all: for there will no longer be any distinction of good and evil, because evil will be nowhere; for God is all to him to whom evil no longer clings; nor will he who is always in the good, and to whom God is all, any longer desire to eat from the tree of the knowledge of good and evil. Thus, therefore, the end restored to the beginning, and the issue of things matched with their beginnings, will restore that state which the rational nature had when it had no need to eat from the tree of the knowledge of good and evil; so that with every sense of wickedness removed and cleansed to pure sincerity, He alone Who is the one good God becomes all to it, and He Himself is all not in a few or in many, but in all. When death is nowhere any longer, nowhere the sting of death, nowhere any evil at all, then truly God will be all in all.

Verum istam perfectionem ac beatitudinem rationabilium creaturarum, vel naturarum, ita demum quidam permanere in eodem statu quo supra diximus putant, id est ut Deum omnia habeant, et Deus eis sit omnia, si nullatenus eas societas naturae corporalis amoveat. Alioquin existimant gloriam summae beatitudinis impediri, si materialis substantiae interseratur admistio. De qua re plenius a nobis quae in su-

Yet some suppose that this perfection and blessedness of rational creatures, or natures, only remains in that same state of which we spoke above—that is, that they have God as all, and God is all to them—if the companionship of a bodily nature in no way removes them from it. Otherwise they think that the glory of the highest blessedness is hindered if an admixture of material substance is introduced. Concerning this matter, the points that could occur to us have been more fully

INTERPRET. HIERONYMI.

Jerome's translation.

Nec dubium est quin post quaedam intervalla temporum rursus materia subsistat, et corpora fiant, et mundi diversitas construatur propter varias voluntates rationabilium creaturarum quae post perfectam beatitudinem usque ad finem omnium rerum paulatim ad inferiora delapsae tantam malitiam receperunt, ut in contrarium verterentur, dum nolunt servare principium, et incorruptam beatitudinem possidere.

Nor is there any doubt that after certain intervals of time matter will again exist, and bodies will be made, and the diversity of a world will be constructed on account of the varying wills of rational creatures which, after perfect blessedness, slipping down little by little to lower things even until the end of all things, have taken on so great a wickedness as to be turned into the opposite, while they are unwilling to preserve their beginning and to possess uncorrupted blessedness.

Editors' notes and page, col. 336

Footnotes

(46) ‹anchor: Verum› · call in col 336

Caute lege.

Read with caution.

(printed under page 172)

(47) ‹anchor: istam perfectionem› · call in col 336

Verum istam perfectionem, etc. Mihi valde hoc loco adhuc suspecta est interpretis Rufini fides. Pervulgatum quippe Origenis dogma de beatarum animarum peccatis et lapsibus, in alios interpretatione sua transfert. Quinetiam quod aliis ascribentem Origenem inducit, id confutantem ipsum exhibet infra num. 6, his verbis : « In quo statu (beatitudinis) etiam permanere semper et immutabiliter Creatoris voluntate est credendum, » etc. Suspicor itaque hæc omnia de suo Rufinum attexuisse et pro iis obtrudisse quæ initio hujus capitis num. 1, et hic ex epistola Hieronymi ad Avitum repræsentantur. Videsis lib. II Origenian., q. 11, num. 9.

Verum istam perfectionem, etc. At this place the good faith of the translator Rufinus is still very much suspect to me. For by his rendering he transfers to others Origen's well-known teaching on the sins and falls of blessed souls. Indeed, what he introduces Origen as ascribing to others, he shows him refuting below at no. 6, in these words: "In which state (of blessedness) it is to be believed that they will also remain always and unchangeably by the Creator's will," etc. I suspect, therefore, that Rufinus wove all this in out of his own head and thrust it in place of what is set out at the beginning of this chapter, no. 1, and here from Jerome's letter to Avitus. See Origeniana, book II, question 11, no. 9.

(printed under page 172)

(48) ‹anchor: corporalis amoveat› · call in col 336

Sic mss. Editi mendose, « corporali admoveat. » Paulo post mss., « quoniam apud Apostolum mentionem spiritalis corporis invenimus qualiter etiam inde sentiri. » Editi, « quoniam apostolum Paulum mentionem spiritalis fecisse invenimus; qualiter etiam mihi sentiri. » Paulo infra mss., « talem quamdam esse sentimus. » Editi, « talem quidem esse sentimus. » Mox mss., « verum etiam omnem illam creaturam. » In editis deest « omnem. » Ibidem mss., « de corpore etiam illud Apostolus dixit; » editi, « de quo corpore etiam Paulus apostolus dixit.

So the manuscripts. The printed editions, faultily, have "corporali admoveat." A little after, the manuscripts have "quoniam apud Apostolum mentionem spiritalis corporis invenimus qualiter etiam inde sentiri"; the printed editions, "quoniam apostolum Paulum mentionem spiritalis fecisse invenimus; qualiter etiam mihi sentiri." A little below, the manuscripts have "talem quamdam esse sentimus"; the printed editions, "talem quidem esse sentimus." Next, the manuscripts have "verum etiam omnem illam creaturam"; in the printed editions "omnem" is wanting. In the same place the manuscripts have "de corpore etiam illud Apostolus dixit"; the printed editions, "de quo corpore etiam Paulus apostolus dixit."

(printed under page 172)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 336
marginal letters: A omnibus omnia; B illum statum; C dam permanere; D (in footnotes)
old-edition numerals: (none)
other: Latin only, no Greek printed; parallel sub-column with Jerome's translation (INTERPRET. HIERONYMI.); left sub-column ends mid-word su-

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perioribus occurrere potuerunt, pertractata atque digesta sunt.

treated and set in order by us in what precedes.

Nec hoc ignorandum quod multae rationabiles creaturae usque ad secundum et tertium et quartum mundum servent principium, nec mutationi in se locum tribuant; aliae vero tam parum de pristino statu amissurae sint, ut pene nihil perdidisse videantur, et nonnullae grandi ruina in ultimum praecipitandae sint barathrum. Novitque dispensator omnium Deus in conditione mundorum singulis abuti juxta meritum et opportunitates et causas quibus mundi gubernacula sustentantur et initiantur: ut qui omnes vicerit nequitia, et penitus se terrae coaequaverit, in alio mundo qui postea fabricandus est, fiat diabolus, principium plasmationis Domini, ut illudatur ei ab angelis qui exordii amisere virtutem.

Nor must we be ignorant of this, that many rational creatures preserve their beginning even to a second and third and fourth world, and give no place to change within themselves; whereas others will lose so little of their former state that they will seem to have lost almost nothing, and some are to be cast headlong in a great fall into the lowest abyss. And God, the Administrator of all, knows how in the creation of worlds to make use of each individual according to merit and the opportunities and causes by which the helm of the world is sustained and initiated: so that he who has surpassed all in wickedness and levelled himself wholly with the earth becomes, in another world that is afterwards to be framed, the devil, the beginning of the Lord's fashioning, to be mocked by the angels who have lost the virtue of their origin.

4. Nunc vero quoniam apud Apostolum mentionem spiritalis corporis invenimus, qualiter etiam inde sentiri debeat de hoc, tantummodo prout possumus requiramus. Quantum ergo sensus noster capere potest, qualitatem spiritalis corporis talem quamdam esse sentimus, in quo inhabitare deceat non solum sanctas quasque perfectasque animas, verum etiam omnem illam creaturam quae liberabitur a servitute corruptionis. De corpore etiam illud Apostolus dixit: «Domum habemus non manu factam, aeternam in coelis,» id est in mansionibus beatorum. Ex hoc ergo conjecturam capere possumus, quantae puritatis, quantae subtilitatis, quantaeque gloriae sit qualitas corporis illius, si comparationem faciamus ejus ad ea quae nunc, licet coelestia sint et splendidissima corpora, manu facta tamen sunt et visibilia. De illo autem dicitur domus esse non manu facta, sed aeterna in coelis. Quia ergo «quae videntur temporalia sunt, quae autem non videntur, aeterna sunt,» omnibus his corporibus, quae sive in terris, sive in coelis videmus, et quae videri possunt, et manu facta sunt, et aeterna non sunt, multa longe praelatione praecellit illud quod et visibile non est, nec manu factum est, sed aeternum est. Ex qua comparatione conjici potest quantus decor, quantus splendor, quantus fulgor sit corporis spiritalis; et verum esse illud quod dictum est, quia «oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus illum.» Non autem dubitandum est naturam corporis hujus nostri voluntate Dei qui talem fecit eam, usque ad illam qualitatem subtilissimi et purissimi ac splendidissimi corporis posse a Creatore perduci, prout rerum

4. Now, however, since we find mention of a spiritual body in the Apostle, let us inquire, simply so far as we are able, what view ought to be held concerning this matter also from that standpoint. So far, therefore, as our understanding can grasp, we perceive the quality of the spiritual body to be such as is fitting for not only all holy and perfect souls to dwell in, but also all that creation which shall be delivered from the slavery of corruption. Concerning the body the Apostle also said this: "We have a house not made with hands, eternal in the heavens," that is, in the mansions of the blessed. From this, therefore, we can form a conjecture of how great purity, how great subtlety, and how great glory the quality of that body is, if we compare it with those bodies which now, although they are heavenly and most splendid, nevertheless are made with hands and are visible. Of that body, however, it is said that it is a house not made with hands, but eternal in the heavens. Since, therefore, "the things that are seen are temporal, but the things that are not seen are eternal," that body which is neither visible nor made with hands, but is eternal, surpasses by a vast superiority all these bodies which we see either on earth or in the heavens, and which can be seen, and are made with hands, and are not eternal. From this comparison it can be conjectured how great is the comeliness, how great the splendour, how great the brightness of the spiritual body; and that what is said is true, that "eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love Him." Nor is it to be doubted that the nature of this body of ours, by the will of God Who made it such, can be brought by the Creator to that quality of a most subtle and most pure and most splendid body, according as the state of things

Editors' notes and page, col. 337

Footnotes

(61) ‹anchor: æternam in cœlis› · call in col 337

II Cor. V, 1.

2 Cor. 5:1.

(printed under page 173)

(62) ‹anchor: æterna sunt› · call in col 337

II Cor. IV, 18.

2 Cor. 4:18.

(printed under page 173)

(63) ‹anchor: diligentibus illum› · call in col 337

I Cor. II, 9.

1 Cor. 2:9.

(printed under page 173)

(49) ‹anchor: conjecturam› · call in col 337

Conjecturam. Optime mss. Male editi, « et censuram. »

Conjecturam: so the manuscripts, very well. The printed editions wrongly have "et censuram."

(printed under page 173)

(50) ‹anchor: conjici› · call in col 337

Sic mss. Editi mendose, « convinci. »

So the manuscripts. The printed editions, faultily, have "convinci."

(printed under page 173)

(51) ‹anchor: dubitandum est› · call in col 337

Vide l. II Origenian., q. 9, n. 7.

See Origeniana, book II, question 9, no. 7.

(printed under page 173)

Page

running head: 337 LIBER TERTIUS.
marginal letters: A perioribus occurrere; B tutem.; C comparationem faciamus; D praeparavit Deus
old-edition numerals: 154 after aeterna
other: Latin only, no Greek printed; left sub-column at top begins mid-word perioribus (from su-perioribus), right sub-column (Jerome's translation) expands to full width; column ends mid-word re-
other: the word rerum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 338

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status vocaverit et meritum rationabilis naturae poposcerit. Denique cum varietate et diversitate mundus indiguit, per diversas rerum facies speciesque omni famulatu praebuit se materia conditori, utpote Domino et creatori suo, quo diversas coelestium terrenorumque ex ea duceret formas. Cum vero res ad illud coeperint festinare ut sint omnes unum, sicut est Pater cum Filio unum, consequenter intelligi datur, quod ubi omnes unum sunt, jam diversitas non erit.

shall call for and the merit of the rational nature shall demand. Finally, when the world stood in need of variety and diversity, matter offered itself with all service to the Maker, as to its Lord and Creator, through diverse forms and species of things, so that He might draw forth from it the diverse forms of heavenly and earthly things. When, however, things have begun to hasten to that point where all are one, just as the Father is one with the Son, we are consequently given to understand that where all are one, there will no longer be diversity.

5. Propterea namque etiam novissimus inimicus, qui mors appellatur, destrui dicitur, ut neque ultra triste sit aliquid ubi mors non est, neque adversum sit, ubi non est inimicus. Destrui sane novissimus inimicus ita intelligendus est, non ut substantia ejus quae a Deo facta est pereat, sed ut propositum et voluntas inimica, quae non a Deo, sed ab ipso processit, intereat. Destruetur ergo non ut non sit, sed ut inimicus non sit et mors. Nihil enim Omnipotenti impossibile est, nec insanabile est aliquid factori suo; propterea enim fecit omnia ut essent, et quae facta sunt ut essent, non esse non possunt. Propter quod immutationem quidem varietatemque recipient, ita ut pro meritis vel in meliori vel in deteriori habeantur statu; substantialem vero interitum ea quae a Deo ad hoc facta sunt ut essent et permanerent, recipere non possunt. Non enim quae opinione vulgi interire creduntur, continuo etiam vel fidei vel veritatis ratio ea interire consenserit. Denique caro nostra ab imperitis et infidelibus ita post mortem deperire existimatur, ut nihil prorsus reliquum substantiae suae habere credatur. Nos vero qui resurrectionem ejus credimus, immutationem ejus tantummodo per mortem factam intelligimus, substantiam vero ejus certum est permanere, et voluntate Creatoris sui certoque tempore rursus reparari ad vitam, atque iterum permutationem ejus fieri, ut quae primo fuit caro ex terra terrena, tum deinde dissoluta per mortem, et iterum facta cinis ac terra, «Quoniam terra es, inquit, et in terram ibis,» rursum resuscitetur e terra, et post hoc jam, prout meritum inhabitantis animae poposcerit, in gloriam corporis proficiat spiritalis.

5. For this reason, indeed, even the last enemy, who is called death, is said to be destroyed, so that neither may anything sorrowful exist any longer where death is not, nor anything opposing exist where there is no enemy. Now that the last enemy is destroyed is to be understood in this way: not that his substance, which was made by God, perishes, but that the hostile purpose and will, which proceeded not from God but from himself, passes away. He will be destroyed, therefore, not so as not to exist, but so as not to be an enemy and death. For nothing is impossible to the Omnipotent, nor is anything incurable to its Maker; for on this account He made all things that they might exist, and the things that were made in order that they might exist cannot cease to exist. Wherefore they will indeed admit of change and variety, so as to be held in a better or in a worse state according to their merits; but substantial destruction those things which were made by God for the purpose of existing and remaining cannot undergo. For the things that in the opinion of the common crowd are believed to perish, the reason either of faith or of truth will not straightway agree that they perish. Finally, our flesh is supposed by the ignorant and unbelievers so to perish after death as to be believed to have nothing at all left of its substance. We, however, who believe in its resurrection, understand that only a change of it is wrought through death, while it is certain that its substance remains and by the will of its Creator is at an appointed time restored again to life, and that a transformation of it takes place a second time, so that what was at first earthly flesh from the earth, and then dissolved through death and again made ashes and earth—"For earth you are," He says, "and into earth you shall go"—is raised up again from the earth, and after this now advances into the glory of a spiritual body according as the merit of the indwelling soul shall demand.

6. In hunc ergo statum omnem hanc nostram substantiam corporalem putandum est perducendam, tunc cum omnia restituentur, ut unum sint, et cum Deus fuerit omnia in omnibus. Quod tamen non ad subitum fieri, sed paulatim et per partes intelligendum est, infinitis et immensis labentibus saeculis,

6. Into this state, therefore, we must suppose that all this bodily substance of ours is to be brought, then when all things shall be restored so that they are one, and when God has become all in all. Yet this must be understood to take place not all of a sudden, but little by little and by degrees, as infinite and immeasurable ages glide by,

Editors' notes and page, col. 338

Footnotes

(64) ‹anchor: in terram ibis› · call in col 338

Gen. III, 19.

Gen. 3:19.

(printed under page 173)

(52) ‹anchor: not visible on the page-foot image› · call in col 338

Sic mss. In editis deest « namque, » et post inimicus, » additur : « id est diabolus. » Paulo post mss., « propter quod immutationem quidem. » Editi, « propterea mutationem quidem. » Mox mss., « quæ a Deo ad hoc facta sunt. » In editis deest « ad hoc. » Post paululum mss., « interire creduntur. » Editi, « interire dicuntur. » Infra mss., « prout meritum..... poposcerit, in gloriam corporis proficiat spiritalis. » Editi, « velut meritum... poposcerit, in gloria corporis proficiet spiritalis. »

So the manuscripts. In the printed editions "namque" is wanting, and after "inimicus" there is added: "id est diabolus." A little after, the manuscripts have "propter quod immutationem quidem"; the printed editions, "propterea mutationem quidem." Next, the manuscripts have "quæ a Deo ad hoc facta sunt"; in the printed editions "ad hoc" is wanting. Shortly after, the manuscripts have "interire creduntur"; the printed editions, "interire dicuntur." Below, the manuscripts have "prout meritum ... poposcerit, in gloriam corporis proficiat spiritalis"; the printed editions, "velut meritum ... poposcerit, in gloria corporis proficiet spiritalis."

(printed under page 173)

(53) ‹anchor: not visible on the page-foot image› · call in col 338

Vide l. II Origenian., q. 11, n. 18, et quæst. 5, num. 14.

See Origeniana, book II, question 11, no. 18, and question 5, no. 14.

(printed under page 173)

(54) ‹anchor: Nos vero› · call in col 338

Vide l. II Origenian., quæst. 9, num. 6.

See Origeniana, book II, question 9, no. 6.

(printed under page 173)

(55) ‹anchor: Quod tamen› · call in col 338

Vide l. II Origenian., quæst. 11, num. 10.

See Origeniana, book II, question 11, no. 10.

(printed under page 173)

Page

running head: LIBER TERTIUS. 338
marginal letters: A rum status; B ut substantia; C delibus ita; D substantiam corporalem
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word rum (from re-rum) and ends mid-word saecu-
other: the word saeculis, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 339

PG 11:339

cum sensim et per singulos emendatio fuerit et correctio prosecuta, praecurrentibus aliis et velociori cursu ad summa tendentibus, aliis vero proximo quoque spatio insequentibus, tum deinde aliis longe posterius, et sic per multos et innumeros ordines proficientium ac Deo se ex inimicis reconciliantium pervenitur usque ad novissimum inimicum qui dicitur mors, ut etiam ipse destruatur ne ultra sit inimicus. Cum ergo restitutae fuerint omnes rationabiles animae in hujuscemodi statum, tunc natura etiam hujus corporis nostri in spiritalis corporis gloriam perducetur. Sicut enim de rationabilibus naturis videmus, non alias esse quae pro peccatis in indignitate vixerint, et alias quae pro meritis ad beatitudinem invitatae sint, sed has easdem quae ante fuerant peccatrices, conver⟨s⟩as postmodum et Deo reconciliatas videmus ad beatitudinem revocari; ita etiam de natura corporis sentiendum est, quod non aliud corpus est quo nunc in ignobilitate et in corruptione et infirmitate utimur, et aliud erit illud quo in incorruptione, et in virtute, et in gloria utemur; sed hoc idem abjectis his infirmitatibus in quibus nunc est, in gloriam transmutabitur spiritale effectum, ut quod fuit indignitatis vas, hoc ipsum expurgatum fiat vas honoris et beatitudinis habitaculum. In quo statu etiam permanere semper et immutabiliter Creatoris voluntate est credendum, fidem rei faciente sententia Apostoli dicentis: «Domum habemus non manu factam, aeternam in coelis.» Non enim secundum quosdam Graecorum philosophos praeter hoc corpus quod ex quatuor elementis est, aliud quintum corpus quod per omnia aliud sit et diversum ab hoc nostro corpore, fides Ecclesiae recipit: quoniam neque ex Scripturis sanctis vel suspicionem aliquam proferre de his quis potest, neque ipsa rerum consequentia haec recipi patitur, maxime cum manifeste definiat sanctus Apostolus, quia non nova aliqua corpora resurgentibus a mortuis dentur, sed haec ipsa quae viventes habuerant, ex deterioribus in melius transformata recipiant. Ait enim: «Seminatur corpus animale, resurget corpus spirituale; seminatur in corruptione, resurget in incorruptione; seminatur in infirmitate, resurget in virtute; seminatur in ignobilitate, resurget in gloria.» Sicut ergo profectus est homini quidam, ut cum sit prius animalis homo, nec intelligat quae sunt Spiritus Dei, veniat in hoc per eruditionem ut efficiatur spiritalis, et dijudicet omnia, ipse vero a nemine

while amendment and correction follow gradually and in each individual, some running ahead and tending towards the highest things with a swifter course, others following at a close interval behind them, and then others far later; and thus through many and innumerable ranks of those who make progress and reconcile themselves to God from being enemies, the process reaches even to the last enemy, who is called death, so that he also may be destroyed and no longer be an enemy. When, therefore, all rational souls have been restored to a state of this kind, then the nature of this body of ours also will be brought into the glory of a spiritual body. For just as we see concerning rational natures that there are not some which have lived in unworthiness on account of sins and others which have been invited to blessedness on account of merits, but we see these very same ones which before had been sinful, afterwards converted and reconciled to God, recalled to blessedness; so also we must think concerning the nature of the body, that the body which we now use in dishonour and in corruption and in weakness is not one body, and that which we shall use in incorruption and in power and in glory will be another; rather, this very same body, having cast off these weaknesses in which it now is, will be transmuted into glory and made spiritual, so that what was a vessel of dishonour may itself, when cleansed, become a vessel of honour and a dwelling-place of blessedness. And we must believe that by the will of the Creator it remains in this state always and unchangeably, a pledge of the fact being given by the statement of the Apostle when he says: "We have a house not made with hands, eternal in the heavens." For the faith of the Church does not, in accordance with certain philosophers of the Greeks, admit besides this body which consists of the four elements another fifth body which is in all respects other and different from this body of ours; since neither can anyone bring forward even any hint of these things from the holy Scriptures, nor does the logical sequence of things itself allow these views to be received, especially when the holy Apostle manifestly defines that no new bodies are given to those who rise from the dead, but that they receive these very bodies which they had while living, transformed from worse to better. For he says: "It is sown a natural body, it shall rise a spiritual body; it is sown in corruption, it shall rise in incorruption; it is sown in weakness, it shall rise in power; it is sown in dishonour, it shall rise in glory." Just as, therefore, there is a certain progress for man, so that whereas at first he is a natural man and does not understand the things that belong to the Spirit of God, he comes through instruction to the point of becoming spiritual and judging all things, while he himself is judged by no one;

Editors' notes and page, col. 339

Footnotes

(65) ‹anchor: æternam in cœlis› · call in col 339

II Cor. V, 1.

2 Cor. 5:1.

(printed under page 174)

(66) ‹anchor: resurget in gloria› · call in col 339

I Cor. XV, 42, 43, 44.

1 Cor. 15:42–44.

(printed under page 174)

(56) ‹anchor: not visible on the page-foot image› · call in col 339

Sic mss. In editis deest, « nostri. » Deest item « spiritalis corporis. »

So the manuscripts. In the printed editions "nostri" is wanting. "Spiritalis corporis" is likewise wanting.

(printed under page 174)

(57) ‹anchor: not visible on the page-foot image› · call in col 339

Vide l. II Origenian., quæst. 9, num. 7.

See Origeniana, book II, question 9, no. 7.

(printed under page 174)

(58) ‹anchor: In quo statu etiam› · call in col 339

Vide l. II Origenian., q. 11, n. 9 et 23.

See Origeniana, book II, question 11, nos. 9 and 23.

(printed under page 174)

(59) ‹anchor: æternam› · call in col 339

Æternam. Deest in antea editis, sed habetur in mss. Mox mss., « secundum quosdam Græcorum philosophos. » In editis deest, « quosdam. » Paulo post mss., « fides Ecclesiæ recipit. » Editi, « fides necessario recipit. »

Æternam: wanting in the earlier editions, but found in the manuscripts. Next, the manuscripts have "secundum quosdam Græcorum philosophos"; in the printed editions "quosdam" is wanting. A little after, the manuscripts have "fides Ecclesiæ recipit"; the printed editions, "fides necessario recipit."

(printed under page 174)

(60) ‹anchor: profectus est homini quidam› · call in col 339

Quidam Ita manuscripti. Editi vero, « quidem. » Infra manuscripti, « pro ministerio animæ. » Editi mendose, « pro mysterio animæ. » Mox mss., « cum anima adjuncta Deo unus cum eo spiritus. » In editis deest, « adjuncta. »

Quidam: so the manuscripts. The printed editions, however, have "quidem." Below, the manuscripts have "pro ministerio animæ"; the printed editions, faultily, "pro mysterio animæ." Next, the manuscripts have "cum anima adjuncta Deo unus cum eo spiritus"; in the printed editions "adjuncta" is wanting.

(printed under page 174)

Page

running head: 339 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A lis, cum; B fuerant peccatrices; C quosdam Graecorum; D in ignobilitate
old-edition numerals: 155 before resurget in incorruptione
other: Latin only, no Greek printed; begins mid-word lis (from saecu-lis); gap in type conver⟨s⟩as

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dijudicetur; ita etiam de corporis statu sentiendum est, quod ipsum idem corpus quod nunc pro ministerio animae nuncupatum est animale, per profectum quemdam, cum anima adjuncta Deo unus cum eo spiritus fuerit effecta, jam tunc corpus quasi spiritui ministrans in statum qualitatemque proficiat spiritalem, maxime cum, sicut saepe ostendimus, talis a Conditore facta sit natura corporea, ut in quamcunque voluerit, vel res poposcerit qualitatem, facile subsequatur.

so also we must think concerning the state of the body, that the very same body which now on account of its service to the soul is called natural, through a certain progress, when the soul joined to God has been made one spirit with Him, then advances, as though ministering to the spirit, into a spiritual state and quality—especially since, as we have often shown, the bodily nature was made such by the Creator that it easily passes into whatever quality He wishes or the matter demands.

7. Omnis igitur haec ratio hoc continet, quod duas generales naturas condiderit Deus: naturam visibilem, id est corpoream, et naturam invisibilem, quae est incorporea. Istae vero duae naturae diversas sui recipiunt permutationes. Illa quidem invisibilis quae rationabilis est, animo propositoque mutatur pro eo quod arbitrii sui libertate donata est; et per hoc aliquando in bonis, aliquando in contrariis invenitur. Haec vero natura corporea substantialem recipit permutationem; unde et ad omne quod moliri, vel fabricare, vel retractare voluerit artifex omnium Deus, materiae hujus habet in omnibus famulatum, ut in quascunque vult formas vel species, prout rerum merita deposcunt, naturam corpoream transmutet et transferat. Quod evidenter propheta designans ait: «Deus qui facit omnia et transmutat.»

7. This whole argument, therefore, comes to this: that God created two general natures—a visible nature, that is, corporeal, and an invisible nature, which is incorporeal. Now these two natures admit of different transformations of themselves. That invisible nature, which is rational, is changed in mind and purpose because it has been endowed with the freedom of its own will; and on this account it is found sometimes in good things, and sometimes in the opposite. This bodily nature, however, admits of a substantial transformation; whence also for everything that God the Artificer of all wishes to contrive, or frame, or fashion anew, He has the service of this matter in all things, so that He transmutes and transfers the bodily nature into whatever forms or species He wills, according as the merits of things demand. Evidently indicating this, the prophet says: "God Who makes all things and transmutes them."

8. Jam sane illud quaerendum est, si tunc cum erit Deus omnia in omnibus, in consummatione omnium universa corporis natura una specie constabit, et omnis qualitas corporis illa sola erit quae in illa inenarrabili gloria fulgebit, quae spiritalis corporis futura esse sentienda est. Si enim recte accipimus, id in initio libri sui Moyses scribit dicens: «In principio fecit Deus coelum et terram.» Hoc enim principium totius creaturae; ad hoc principium finem omnium consummationemque convenit revocare: id est ut illud coelum, et illa terra, habitatio et requies sit piorum; ita ut prius terrae illius sancti quique et mansueti haereditatem capiant, quandoquidem hoc etiam lex, et prophetae, et Evangelium docent. In qua terra puto esse veras illas et vivas formas illius observantiae quam Moyses per legis umbram tradebat. De quibus dictum est, quia «exemplari et umbrae deserviunt coelestium;» hi scilicet, qui serviebant in lege. Sed et ad ipsum Moysen dictum est: «Vide ut facias omnia secundum formam et similitudinem quae tibi ostensa est in monte.» Unde mihi videtur quod sicut in

8. Now indeed we must inquire into this point: whether, when God shall be all in all, in the consummation of all things the whole nature of body will consist in one form, and the sole quality of body will be that which will shine in that ineffable glory which must be understood as belonging to the future spiritual body. For if we rightly understand it, Moses writes this at the beginning of his book, saying: "In the beginning God made the heaven and the earth." For this is the beginning of the whole creation; to this beginning it is fitting to refer the end and consummation of all things: that is, that that heaven and that earth should be the dwelling-place and rest of the pious, so that all the holy and meek first receive the inheritance of that earth, seeing that the law, and the prophets, and the Gospel teach this as well. In that earth I think there exist those true and living forms of that observance which Moses handed down through the shadow of the law—concerning which it is said that "they serve a copy and shadow of the heavenly things," namely, those who served under the law. Moreover, to Moses himself it was said: "See that you make all things according to the form and pattern that was shown to you on the mountain." Whence it seems to me that just as on

Editors' notes and page, col. 340

Footnotes

(67) ‹anchor: cœlum et terram› · call in col 340

Gen. I, 1.

Gen. 1:1.

(printed under page 174)

(68) ‹anchor: umbræ deserviunt cœlestium› · call in col 340

Heb. VIII, 3.

Heb. 8:3 [as printed; the words are Heb. 8:5].

(printed under page 174)

(69) ‹anchor: est in monte› · call in col 340

Exod. XXX, 40.

Exod. 30:40 [as printed; the words are Exod. 25:40].

(printed under page 174)

(61) ‹anchor: facias omnia› · call in col 340

Omnia. Hæc vox deest in editis, sed habetur in mss. Mox mss., « ab ipsa perduci deberent. » Editi, « ab ipso perduci deberent. » Paulo post mss., « sanctos quosque suscipiens. » In editis deest, « quosque. » Mox mss., « in quo vere erit illud. » Editi omittunt, « vere. »

Omnia: this word is wanting in the printed editions, but found in the manuscripts. Next, the manuscripts have "ab ipsa perduci deberent"; the printed editions, "ab ipso perduci deberent." A little after, the manuscripts have "sanctos quosque suscipiens"; in the printed editions "quosque" is wanting. Next, the manuscripts have "in quo vere erit illud"; the printed editions omit "vere."

(printed under page 174)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 340
marginal letters: A dijudicetur; ita; B invisibilis quae; C omnium universa; D quia «exemplari
old-edition numerals: (none)
other: Latin only, no Greek printed

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hac terra lex paedagogus quidam fuit eorum qui ad Christum ab ipsa perduci deberent, eruditi ab ea et instituti ut facilius possent post institutionem legis perfectiora quaeque instituta Christi suscipere; ita etiam alia terra sanctos quosque suscipiens, verae et aeternae legis institutionibus eos prius imbuat et informet, quo facilius etiam illis coeli perfectis, et quibus addi jam nihil potest, institutis potiantur; in quo vere erit illud quod aeternum dicitur Evangelium, et Testamentum semper novum quod nunquam veterascet.

this earth the law was a kind of tutor for those who were to be led by it to Christ, being trained and instructed by it so that after the instruction of the law they might more easily be able to receive all the more perfect precepts of Christ; so also another earth, receiving all the saints, may first imbue and fashion them with the precepts of the true and eternal law, so that they may more easily attain also to those perfect precepts of heaven to which nothing can any longer be added; in which will truly exist that which is called the eternal Gospel, and the Testament always new which will never grow old.

9. Hoc itaque modo in consummatione ac restitutione omnium fieri putandum est, ut paulatim proficientes, et ascendentes modo et ordine perveniant primo ad terram illam, et eruditionem quae in ea est, in qua ad meliora, et illa quibus jam addi nihil potest, instituta praeparentur. Post actores enim et procuratores Christus Dominus qui est rex om-

9. In this way, therefore, we must suppose that it comes to pass in the consummation and restoration of all things: that making progress little by little, and ascending in due measure and order, they arrive first at that earth and the training that is in it, wherein they are prepared for better precepts and those to which nothing can any longer be added. For after the guardians and stewards, Christ the Lord, Who is King of all,

nium, regnum ipse suscipiet; id est post eruditionem sanctarum virtutum eos qui eum capere possunt secundum quod sapientia est, ipse instruet, regnans in eis tandiu usquequo eos etiam Patri subjiciat qui sibi subdidit omnia, id est ut cum capaces Dei effecti fuerint, sit eis Deus omnia in omnibus.

will Himself receive the kingdom; that is, after the training of the holy powers, He Himself will instruct those who are able to receive Him according as He is wisdom, reigning in them until He subjects them also to the Father Who subjected all things to Him—that is, so that when they have been made capable of receiving God, God may be to them all in all.

Tunc ergo consequenter etiam natura corporea illum summum, et cui addi jam nihil possit, recipiet statum. Hactenus nobis etiam corporeae naturae vel spiritalis corporis ratione discussa, arbitrio legentis relinquimus, ex utroque quod melius judicaverit eligendum. Nos vero in his finem libri tertii faciamus.

Then, therefore, consequently the bodily nature also will receive that highest state to which nothing can any longer be added. Having thus far discussed the principle of the bodily nature or of the spiritual body as well, we leave it to the judgement of the reader to choose from either view whichever he may judge better. Let us, however, bring Book Three to an end with these remarks.

VERSIO HIERONYMI. Et erit Deus omnia in omnibus, ut universa natura corporea redigatur in eam substantiam quae omnibus melior est, in divinam scilicet, qua nulla est melior.

Jerome's version. And God will be all in all, so that the whole bodily nature may be reduced into that substance which is better than all, namely, into the divine substance, than which none is better.

Editors' notes and page, col. 341

Footnotes

(62) ‹anchor: not visible on the page-foot image› · call in col 341 [call not visible; column inferred from the note's position]

Ipse. Sic mss. Editi, « ipsum. »

Ipse: so the manuscripts. The printed editions have "ipsum."

(printed under page 175)

(63) ‹anchor: not visible on the page-foot image› · call in col 341 [call not visible; column inferred from the note's position]

Sanctus Hieronymus epistola 94 ad Avitum ait Origenem « post disputationem longissimam qua omnem creaturam corpoream in spiritualia corpora et tenuia dicit esse mutandam, cunctamque substantiam in unum corpus mundissimum et omni splendore purius convertendam, et talem qualem nunc humana mens non potest cogitare, » ad extremum intulisse : « Et erit Deus omnia in omnibus, ut universa natura corporea redigatur in eam substantiam quæ omnibus melior est; in divinam scilicet, qua nulla est melior. » Ex quibus cum sequi videatur Deo corpus, licet tenuissimum, inesse, hæc dissimulavit Rufinus, aut in alium sensum detorsit. Vide l. II Origenian., q. 1.

St Jerome, in Letter 94, to Avitus, says that Origen, "after a very long disputation in which he says that all bodily creation is to be changed into spiritual and fine bodies, and the whole substance turned into one body most pure and brighter than any splendour, and such as the human mind cannot now conceive," brought in at the very end: "And God will be all in all, so that the whole bodily nature is brought back into that substance which is better than all; namely into the divine, than which none is better." Since from these words it would seem to follow that a body, though a most fine one, is in God, Rufinus concealed them, or twisted them into another sense. See Origeniana, book II, question 1.

(printed under page 175)

(64) ‹anchor: not visible on the page-foot image› · call in col 341 [call not visible; column inferred from the note's position]

Vide l. II Origenian., quæst. 11, num. 15.

See Origeniana, book II, question 11, no. 15.

(printed under page 175)

(65) ‹anchor: not visible on the page-foot image› · call in col 341 [call not visible; the note concerns the Greek text of col 341]

Græca hæc desumpta sunt e capite primo Philocaliæ, et collata cum quinque codd. mss., nempe tribus Regiis 952, 2877, 2274, uno Coisliniano num. 226, et cum altero illustrissimi D. D. Foucault.

This Greek is taken from the first chapter of the Philocalia, and collated with five manuscript codices: namely three Royal ones, 952, 2877 and 2274, one Coislin, no. 226, and another belonging to the most illustrious Monsieur Foucault [the name is unclear on the image].

(printed under page 175)

(66) ‹anchor: προσπαραλαμβάνομεν› · call in col 341 [call printed in the Greek only; the facing Latin is a separate version with its own calls]

Προσπαραλαμβάνομεν. Ita quatuor mss. Editio autem Tarini, προπαραλαμβάνομεν. Infra tres mss., πειρώμεθα κρατύνειν. Reliqui cum edit. Tarini, πειράμεθα κρατύνειν. Paulo post, καὶ πρῶτόν γε τοῦ ἀπ' αὐτῶν τῶν γραμμάτων. In primo Regio deest τῶν γραμμάτων, quod sine sensus dispendio abesse potest. Forte etiam hoc loco pro πρῶτόν γε τοῦ ἀπ' αὐτῶν, legendum πρὸ τοῦ γε ἀπ' αὐτῶν.

Προσπαραλαμβάνομεν: so four manuscripts. Tarin's edition, however, has προπαραλαμβάνομεν. Below, three manuscripts have πειρώμεθα κρατύνειν; the rest, with Tarin's edition, πειράμεθα κρατύνειν. A little after: καὶ πρῶτόν γε τοῦ ἀπ' αὐτῶν τῶν γραμμάτων. In the first Royal manuscript τῶν γραμμάτων is wanting, which can be absent without loss to the sense. Perhaps too at this place, for πρῶτόν γε τοῦ ἀπ' αὐτῶν, one should read πρὸ τοῦ γε ἀπ' αὐτῶν.

(printed under page 175)

Page

running head: 341 LIBER QUARTUS.
marginal letters: A hac terra; B est, in; C τῆς τε; D (in footnotes)
old-edition numerals: 156 before LIBER QUARTUS (full-width heading)
other: upper half (end of Book III) is Latin only, no Greek printed, ending mid-word om- (continued in 342); below horizontal rule, full-width heading 156 LIBER QUARTUS. cut off at right edge not set; lower half sets the Greek of Book IV; full-width INTERPRETATIO NOVA. below the Greek cut off at right edge not set
other: a full-width band stands across cols 341/342 in mid-page: the 3 paragraph(s) above it in col 342 are set here, after the 2 above it in col 341 (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 continues with Περὶ τοῦ θεοπνεύστου τῆς θείας Γραφῆς (another unit); not set here

PG 11:342

Editors' notes and page, col. 342

Footnotes

(67) ‹anchor: Dei Spiritu inspiratæ› · call in col 342

Prius videtur ostendere quod ipsæ Scripturæ divinæ sint, id est Dei Spiritu inspiratæ. Ita omnes codd. mss. In editis deest « prius, » et legitur, « videtur ostendere quod ipsæ divinæ Scripturæ sint Dei Spiritu inspiratæ. » Paulo post mss., « proferentes de Moyse.... et ex verbis; » editi, « proferentes aliqua de Moyse.... et aliqua ex verbis. » Mox mss., « innumeri quoque sint doctores. » Editi, « inventi quoque sint doctores. » Infra mss., « insinuare atque innotescere potuit. » Editi, « insinuare ita, atque inolescere potuit. » Post paululum mss., « innotescere eam quæ sibi visa fuerat. » Editi, « innotescere super eam quæ sibi visa fuerat. » Mox. mss., « qua etiam exteras nationes.... provocarent, ne conati quidem sunt. » Editi, « quæ etiam cæteras nationes .... provocaret, nec conati quidem sunt.

Prius videtur ostendere quod ipsæ Scripturæ divinæ sint, id est Dei Spiritu inspiratæ: so all the manuscript codices. In the printed editions "prius" is wanting, and one reads "videtur ostendere quod ipsæ divinæ Scripturæ sint Dei Spiritu inspiratæ." A little after, the manuscripts have "proferentes de Moyse ... et ex verbis"; the printed editions, "proferentes aliqua de Moyse ... et aliqua ex verbis." Next, the manuscripts have "innumeri quoque sint doctores"; the printed editions, "inventi quoque sint doctores." Below, the manuscripts have "insinuare atque innotescere potuit"; the printed editions, "insinuare ita, atque inolescere potuit." Shortly after, the manuscripts have "innotescere eam quæ sibi visa fuerat"; the printed editions, "innotescere super eam quæ sibi visa fuerat." Next, the manuscripts have "qua etiam exteras nationes ... provocarent, ne conati quidem sunt"; the printed editions, "quæ etiam cæteras nationes ... provocaret, nec conati quidem sunt."

(printed under page 175)

Page

running head: LIBER QUARTUS. 342
marginal letters: A nium, regnum; B relinquimus, ex; C jam dicta; D tres mss.
old-edition numerals: (none)
other: upper half (end of Book III, beginning mid-word nium from om-nium, with parallel VERSIO HIERONYMI.) is Latin only, no Greek printed; below horizontal rule, full-width heading LIBER QUARTUS. cut off at left edge not set; lower half (Quod Scripturae divinitus inspiratae sint. 1. Verum quoniam... etiam) is facing Latin version of the Greek in 341, not set; full-width INTERPRETATIO NOVA. cut off at left edge not set
other: the 3 paragraph(s) of this column above the full-width band are set under col 341 (reading order, moved on receipt)