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De Principiis
[1916] [Here, and frequently elsewhere (some two hundred times in all), Origen, in his extant works, ascribes the authorship of the Epistle to the Hebrews to St. Paul. Eusebius (Ecclesiastical History, vi. 25) quotes Origen as saying, “My opinion is this: the thoughts are the apostle’s; but the diction and phraseology belong to some one who has recorded what the apostle said, and as one who noted down what his master dictated. If, then, any Church considers this Epistle as coming from Paul, let it be commended for this; for neither did those ancient men deliver it as such without cause. But who it was that committed the Epistle to writing, is known only to God.” S.]
[1919] Dominationes.
[1920] Virtutes.
[1921] Species.
[1923] Innatus. The words which Rufinus has rendered “natus an innatus” are rendered by Jerome in his Epistle to Avitus (94 alias 59), “factus an infectus.” Criticising the errors in the first book of the Principles, he says: “Origen declares the Holy Spirit to be third in dignity and honour after the Father and the Son; and although professing ignorance whether he were created or not (factus an infectus), he indicated afterwards his opinion regarding him, maintaining that nothing was uncreated except God the Father.” Jerome, no doubt, read γενητὸς ἢ ἀγένητος, and Rufinus γεννητὸς ἢ ἀγέννητος.—R.
[1924] Substantia.
[1926] Virtutes.
[1927] Sacramentorum.
[1928] Eusebius (Hist. Eccles., iii. c. 36), treating of Ignatius, quotes from his Epistle to the Church of Smyrna as follows: “Writing to the Smyrnæans, he (Ignatius) has employed words respecting Jesus, I know not whence they are taken, to the following effect: ‘But I know and believe that He was seen after the resurrection; and when He came to Peter and his companions, He said to them, Take and handle Me, and see that I am not an incorporeal spirit.’” Jerome, in his catalogue of ecclesiastical writers, says the words are a quotation from the Gospel of the Nazarenes, a work which he had recently translated. Origen here quotes them, however, from The Doctrine of Peter, on which Ruæus remarks that the words might be contained in both of these apocryphal works.
[1929] Dæmonium.
[1930] Subtile.
[1931] [See note, infra, at end of cap. vi. S.]
[1932] Hos. x. 12. The words in the text are not the rendering of the Authorized Version, but that of the Septuagint, which has φωτίσατε ἑαυτοῖς φῶς γνώσεως. Where the Masoretic text has תע“וְ (et tempus) Origen evidently read תעַדַּ (scientia), the similarity of Vau and Daleth accounting for the error of the transcriber.
[1940] Disciplina.
[1941] Subsistentia.
[1944] “Inæstimabilem.”
[1945] “Simplex intellectualis natura.”
[1946] “Natura illa simplex et tota mens.”
[1947] Some read “visible.”
[1948] “Substantia quædam sensibilis propria.”
[1951] “Constat inter Patrem et Filium.”
[1954] Cf. Prov. ii. 5.
[1955] Prov. viii. 22-25. The reading in the text differs considerably from that of the Vulgate.
[1958] Aliquid insubstantivum.
[1959] Substantialiter.
[1960] Ad punctum alicujus momenti.
[1961] Omnis virtus ac deformatio futuræ creaturæ.
[1962] This work is mentioned by Eusebius, Hist. Eccles., iii. c. 3 and 25, as among the spurious writings current in the Church. The Acts of Paul and Thecla was a different work from the Acts of Paul. The words quoted, “Hic est verbum animal vivens,” seem to be a corruption from Heb. iv. 12, ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ. [Jones on the Canon, vol. ii. pp. 353–411, as to Paul and Thecla. As to this quotation of our author, see Lardner, Credib., ii. p. 539.]
[1963] Or, “and the Word was God.”
[1964] “Quoniam hi qui videntur apud nos hominum filii, vel ceterorum animalium, semini eorum a quibus seminati sunt respondent, vel earum quarum in utero formantur ac nutriuntur, habent ex his quidquid illud est quod in lucem hanc assumunt, ac deferunt processuri.” Probably the last two words should be “deferunt processuris”—“and hand it over to those who are destined to come forth from them,” i.e., to their descendants.
[1965] Subsistentia. Some would read here, “substantia.”
[1966] Per adoptionem Spiritus. The original words here were probably εἰσποίησις τοῦ πνεύματος, and Rufinus seems to have mistaken the allusion to Gen. ii. 7. To “adoption,” in the technical theological sense, the words in the text cannot have any reference.—Schnitzer.
[1969] ἀπόῤῥοια.
[1970] Wisd. vii. 25.
[1972] Subsistentia.
[1976] Heb. i. 3. Substantiæ vel subsistentiæ.
[1977] Wisd. vii. 25, 26.
[1978] “Hujus ergo totius virtutis tantæ et tam immensæ vapor, et, ut ita dicam, vigor ipse in propriâ subsistentiâ effectus, quamvis ex ipsa virtute velut voluntas ex mente procedat, tamen et ipsa voluntas Dei nihilominus Dei virtus efficitur.”
[1987] Abusive [= improperly used. S.]
Chapter III.—On the Holy Spirit.
[1994] Cf. Matt. xii. 32 and Luke xii. 10.
[1995] Cf. Hermæ Past., Vision v. Mandat. 1. [See vol. ii. p. 20.]
[1996] Per quem Spiritus Sanctus factura esse vel creatura diceretur.
[2004] Cf. John 16.12-13; 14.26.
[2014] Terra.
Chapter V.—On Rational Natures.
[2023] Officia.
[2026] Deut. xxxii. 8. The Septuagint here differs from the Masoretic text.
[2027] [See note at end of chap. vi. S.]
[2028] Simul cum substantiæ suæ prolatione—at the same time with the emanation of their substance.
[2029] Conditionis prærogativa.
[2030] Substantialiter.
[2036] Job xl. 20 [LXX.].
Chapter VI.—On the End or Consummation.
[2046] [The language used by Origen in this and the preceding chapter affords a remarkable illustration of that occasional extravagance in statements of facts and opinions, as well as of those strange imaginings and wild speculations as to the meaning of Holy Scripture, which brought upon him subsequently grave charges of error and heretical pravity. See Neander’s History of the Christian Religion and Church during the First Three Centuries (Rose’s translation), vol. ii. p. 217 et seqq., and Hagenbach’s History of Doctrines, vol. i. p. 102 et seqq. See also Prefatory Note to Origen’s Works, supra, p. 235. S.]
Chapter VII.—On Incorporeal and Corporeal Beings.
[2050] [See note, supra, p. 262. S.]
[2056] Cf. Rom. viii. 20, 21.
[2062] Ps. xxxiv. 7. Tum demun per singulos minimorum, qui sunt in ecclesiâ, qui vel qui adscribi singulis debeant angeli, qui etiam quotidie videant faciem Dei; sed et quis debeat esse angelus, qui circumdet in circuitu timentium Deum.
[2064] Cf. Rom. ii. 11.
[2065] [See Exod. xxi. 28, 29. S.]
Translated in the Same Epistle to Avitus.
[2066] De quibusdam repagulis atque carceribus. There is an allusion here to the race-course and the mode of starting the chariots.
[2067] The words “in aquis” are omitted in Redepenning’s edition.
[2068] The original of this sentence is found at the close of the Emperor Justinian’s Epistle to Menas, patriarch of Constantinople, and, literally translated, is as follows: “The world being so very varied, and containing so many different rational beings, what else ought we to say was the cause of its existence than the diversity of the falling away of those who decline from unity (τῆς ἑνάδος) in different ways?”—Ruæus. Lommatzsch adds a clause not contained in the note of the Benedictine editor: “And sometimes the soul selects the life that is in water” (ἔνυδρον).
[2069] Lit. “into various qualities of mind.”
[2070] “Et diversi motus propositi earum (rationabilium subsistentiarum) ad unius mundi consonantiam competenter atque utiliter aptarentur, dum aliæ juvari indigent, aliæ juvare possunt, aliæ vero proficientibus certamina atque agones movent, in quibus eorum probabilior haberetur industria, et certior post victoriam reparati gradus statio teneretur, quæ per difficultates laborantium constitisset.”
[2075] 2 Mac. vii. 28.
[2076] Hermæ Past., book ii. [See vol. ii. p. 20, of this series. S]
Chapter III.—On the Beginning of the World, and Its Causes.
[2078] 1 Cor. 15.53-56; Hos. 13.14; Isa. 25.8.
[2079] Dogmatibus. Schnitzer says that “dogmatibus” here yields no sense. He conjectures δείγμασι, and renders “proofs,” “marks.”
[2081] This passage is found in Jerome’s Epistle to Avitus; and, literally translated, his rendering is as follows: “If these (views) are not contrary to the faith, we shall perhaps at some future time live without bodies. But if he who is perfectly subject to Christ is understood to be without a body, and all are to be subjected to Christ, we also shall be without bodies when we have been completely subjected to Him. If all have been subjected to God, all will lay aside their bodies, and the whole nature of bodily things will be dissolved into nothing; but if, in the second place, necessity shall demand, it will again come into existence on account of the fall of rational creatures. For God has abandoned souls to struggle and wrestling, that they may understand that they have obtained a full and perfect victory, not by their own bravery, but by the grace of God. And therefore I think that for a variety of causes are different worlds created, and the errors of those refuted who contend that worlds resemble each other.” A fragment of the Greek original of the above is found in the Epistle of Justinian to the patriarch of Constantinople. “If the things subject to Christ shall at the end be subjected also to God, all will lay aside their bodies; and then, I think, there will be a dissolution (ἀνάλυσις) of the nature of bodies into non-existence (εἰς τὸ μὴ ὄν), to come a second time into existence, if rational (beings) should again gradually come down (ὑποκαταβῇ).”
[2084] In sæculum et adhuc.
[2085] Cf. John xvii. 24, 21, 22.
[2086] Cf. Isa. iii. 24. Origen here quotes the Septuagint, which differs both from the Hebrew and the Vulgate: καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου φαλάκρωμα ἕξεις διὰ τὰ ἔργά σου.
[2087] Wisd. xviii. 24. Poderis, lit. “reaching to the feet.”
[2089] Clemens Rom., Ep. i., ad Cor., c. 20. [See vol. i. p. 10, of this series. S.]
[2095] This passage is found in Jerome’s Epistle to Avitus, and, literally translated, is as follows: “A threefold suspicion, therefore, is suggested to us regarding the end, of which the reader may examine which is the true and better one. For we shall either live without a body, when, being subject to Christ, we shall be subject to God, and God shall be all in all; or, as things subject to Christ will be subject along with Christ Himself to God, and enclosed in one covenant, so all substance will be reduced to the best quality and dissolved into an ether, which is of a purer and simpler nature; or at least that sphere which we have called above ἀπλανῆ, and whatever is contained within its circumference (circulo), will be dissolved into nothing, but that one by which the anti-zone (ἀντιζώνη) itself is held together and surrounded will be called a good land; and, moreover, another sphere which surrounds this very earth itself with its revolution, and is called heaven, will be preserved for a habitation of the saints.”
[2096] Omnique hoc mundi statu, in quo planetarum dicuntur sphæræ, supergresso atque superato.
[2105] Matt. 22.31-32; Ex. 3.6.
[2108] Matt. xxii. 37, 39, 40.
[2112] 1 Cor. 9.9-10; Deut. 25.4.
[2113] Eph. 6.2-3; Exod. 20.12.
[2118] Aliud sit videre et videri, et aliud nôsse et nosci, vel cognoscere atque cognosci.
Chapter V.—On Justice and Goodness.
[2123] [Cum nihil dignum pœna commiserint. S.]
[2124] Pœnitentiam egissent.
[2129] Isa. xlvii. 14, 15. The Septuagint here differs from the Hebrew: ἔχεις ἄνθρακας πυρός, κάθισαι ἐπ᾽ αὐτούς, οὗτοι ἔσονταί σοι βοήθεια.
[2140] John xvii. 25: Juste Pater.
Chapter VI.—On the Incarnation of Christ.
[2146] Virtutibus, probably for δυνάμεσιν.
[2148] John x. 18. “No other soul which descended into a human body has stamped on itself a pure and unstained resemblance of its former stamp, save that one of which the Savior says, ‘No one will take my soul from me, but I lay it down of myself.’”—Jerome, Epistle to Avitus, p. 763.
[2149] Principaliter.
[2152] Meriti affectus.
[2159] This quotation is made up of two different parts of Isaiah: Isa. 8.4, “Before the child shall have knowledge to cry, My father and my mother;” and Isa. 7.16, “Before the child shall know to refuse the evil, and choose the good.”
[2160] Semper in verbo, semper in sapientia, semper in Deo.
[2162] Illi enim in odore unguentorum ejus circumire dicuntur; perhaps an allusion to Song of Sol. 1.3; Psa. 45.8.
Chapter VII.—On the Holy Spirit.
[2171] According to Pamphilus in his Apology, Origen, in a note on Tit. iii. 10, has made a statement the opposite of this. His words are: “But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ.”—Ruæus.
[2174] Qui licet non omnes possint per ordinem atque ad liquidum spiritualis intelligentiæ explanare consequentiam.
[2175] Ita per singulos, qui eum capere possunt, hoc efficitur, vel hoc intelligitur ipse Spiritus, quo indiget ille, qui eum participare meruerit. Schnitzer renders, “And so, in every one who is susceptible of them, the Spirit is exactly that which the receiver chiefly needs.”
Chapter VIII.—On the Soul (Anima).
[2180] Anima.
[2181] Animæ.
[2182] Animam animantium.
[2183] Gen. i. 21: πᾶσαν ψυχὴν ζώων, Sept.
[2184] Erasmus remarks, that φανταστική may be rendered imaginitiva, which is the understanding: ὁρμητική, impulsiva, which refers to the affections (Schnitzer).
[2185] Animam.
[2186] Lev. xvii. 14: ἡ ψυχὴ πάσης σαρκὸς αἶμα αὐτοῦ ἐστι, Sept.
[2187] Vitalis.
[2188] Animantia.
[2189] Gen. i. 24, living creature, animam.
[2190] Gen. ii. 7, animam viventem.
[2191] Lev. xvii. 10. It is clear that in the text which Origen or his translator had before him he must have read ψυχή instead of πρόσωπον: otherwise the quotation would be inappropriate (Schnitzer).
[2193] Ps. xxii. 19, 20, unicam meam, μονογενῆ μου.
[2194] Animalem.
[2195] Mens.
[2196] Anima.
[2199] These words are found in Jerome’s Epistle to Avitus, and, literally translated, are as follows: “Whence infinite caution is to be employed, lest perchance, after souls have obtained salvation and come to the blessed life, they should cease to be souls. For as our Lord and Saviour came to seek and to save what was lost, that it might cease to be lost; so the soul which was lost, and for whose salvation the Lord came, shall, when it has been saved, cease for a soul. This point in like manner must be examined, whether, as that which has been lost was at one time not lost, and a time will come when it will be no longer lost; so also at some time a soul may not have been a soul, and a time may be when it will by no means continue to be a soul.” A portion of the above is also found, in the original Greek, in the Emperor Justinian’s Letter to Menas, Patriarch of Constantinople.
[2204] Cf. Jer. i. 9. The word “fire” is found neither in the Hebrew nor in the Septuagint.
[2206] Cf. Ezek. xxxii. 2 seqq.
[2209] Job xli. 34 [LXX.].
[2211] Ecclesiasticus 43.20.
[2212] ψυχή from ψύχεσθαι.
[2213] Ecclesiasticus 6.4.
[2216] “By falling away and growing cold from a spiritual life, the soul has become what it now is, but is capable also of returning to what it was at the beginning, which I think is intimated by the prophet in the words, ‘Return, O my soul, unto thy rest,’ so as to be wholly this.”—Epistle of Justinian to Patriarch of Constantinople.
[2218] “The understanding (Νοῦς) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices.”—Jerome’s Epistle to Avitus. From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original.
[2221] Animam.
[2224] The original of this passage is found in Justinian’s Epistle to Menas, Patriarch of Constantinople, apud finem. “In that beginning which is cognisable by the understanding, God, by His own will, caused to exist as great a number of intelligent beings as was sufficient; for we must say that the power of God is finite, and not, under pretence of praising Him, take away His limitation. For if the divine power be infinite, it must of necessity be unable to understand even itself, since that which is naturally illimitable is incapable of being comprehended. He made things therefore so great as to be able to apprehend and keep them under His power, and control them by His providence; so also He prepared matter of such a size (τοσαύτην ὕλην) as He had the power to ornament.”
[2225] Wisdom xi. 20: “Thou hast ordered all things in measure, and number, and weight.”
[2228] Vilioribus et asperioribus.
[2229] Inferna.
[2234] The text runs, “Respondet sibi ipse, et ait,” on which Ruæus remarks that the sentence is incomplete, and that “absit” probably should be supplied. This conjecture has been adopted in the translation.
Chapter X.—On the Resurrection, and the Judgment, the Fire of Hell, and Punishments.
[2238] [Elucidation I.]
[2239] 1 Cor. xv. 44: natural, animale (ψυχικόν).
[2243] Intemperies.
[2245] Aurigine [aurugine]. Deut. xxviii.
[2246] Cf. Jer. xxv. 15, 16.
[2247] Cf. Jer. xxv. 28, 29.
[2249] Isa. xlvii. 14, 15; vid. note, chap. v. § 3 [p. 280, supra. S].
[2251] Cf. Mal. iii. 3.
Chapter XI.—On Counter Promises.
[2252] Repromissionibus.
[2253] Carnes.
[2256] Cf. Luke 19.19,17.
[2257] Cf. Prov. ix. 1-5.
[2258] Opera probabilia.
[2260] The passage is somewhat obscure, but the rendering in the text seems to convey the meaning intended.
[2261] Versatur in sensu.
[2262] Luke 19.26; Matt. 25.29.
[2264] Virtutes.
[2265] Eph. ii. 2. There is an evident omission of some words in the text, such as, “They will enter into it,” etc.
[2268] Virtutem suæ conditionis. Seine Schöpferkraft (Schnitzer).
[2269] In id: To that state of the soul in which it gazes purely on the causes of things.
[2270] Diebus quadragesimæ.
[2271] Dæmones.
[2272] Evangelicæ lucernæ lumine diabolicas ignorantiæ tenebras.
[2273] Salvâ fidei Catholicæ regula. [This remonstrance of Rufinus deserves candid notice. He reduces the liberties he took with his author to two heads: (1) omitting what Origen himself contradicts, and (2) what was interpolated by those who thus vented their own heresies under a great name. “To our own belief,” may mean what is contrary to the faith, as reduced to technical formula, at Nicæa; i.e., Salva regula fidei. Note examples in the parallel columns following.]
[2274] Comœdiarum ridiculas fabulas.
[2275] The whole of this chapter has been preserved in the original Greek, which is literally translated in corresponding portions on each page, so that the differences between Origen’s own words and amplifications and alterations of the paraphrase of Rufinus may be at once patent to the reader.
[2276] Natura ipsius arbitrii voluntatisque.
[2277] Quæcunque hujusmodi sunt, quæ solo habitu materiæ suæ vel corporum constant.
[2278] Non tamen animantia sunt.
[2279] Phantasia.
[2280] Voluntas vel sensus.
[2281] Mella, ut aiunt, aeria congregandi. Rufinus seems to have read, in the original, ἀεροπλαστεῖν instead of κηροπλαστεῖν,—an evidence that he followed in general the worst readings (Redepenning).
[2282] Ordinatior quidem motus.
[2283] Incentivo quodam et naturali motu.
[2284] Ita ut etiam verisimilibus quibusdam causis intra cordis nostri tribunalia velut judici residenti ex utrâque parte adhiberi videatur assertio, ut causis prius expositis gerendi sententia de rationis judicio proferatur.
[2285] Causa ei perfecta et absoluta vel necessitas prævaricandi.
[2286] Naturalem corporis intemperiem; ψιλην την κατασκευήν.
[2287] Contra rationem totius eruditionis. In the Greek, “contra rationem” is expressed by παρὰ τὸ ἐναργές ἐστι: and the words λόγου παιδευτικοῦ (rendered by Rufinus “totius eruditionis,” and connected with “contra rationem”) belong to the following clause.
[2288] Quibus nihil ad turpitudinem deest.
[2298] Matt. xxv. 34 sq.
[2299] The words in the text are: His qui secundum patientiam boni operis, gloria et incorruptio, qui quærunt vitam eternam.
[2301] Secundum pietatis regulam.
[2302] Ex. iv. 21, etc.
[2304] Justificationes.
[2305] The word “now” is added, as the term “flesh” is frequently used in the New Testament in a bad sense (Redepenning).
[2309] Rom. ix. 18 sq.
[2311] Obstupefactus.
[2312] Naturaliter.
[2313] Commentitias fabulas introducunt.
[2314] Quid faciente vel quid prospiciente.
[2315] Prospectus et intuitus Dei. Such is the rendering of ἔννοια by Rufinus.
[2318] Ex personâ imbrium.
[2319] Dure.
[2320] Bonitas et æquitas imbrium.
[2321] Propositum.
[2322] Limum.
[2323] Cum utique secundum naturam unum sit.
[2324] Malitiæ suæ intentione conceperat.
[2325] Cf. Ex. viii. 27-29.
[2326] Tropum vel figuram sermonis.
[2328] Et apostolicæ similitudinis parum munimenti habere adhus videtur assertio.
[2329] Isa. lxiii. 17, 18. Here the Septuagint differs from the Masoretic text.
[2331] Morali utique tropo accipiendum.
[2332] Ferratum calcem.
[2333] Frenis ferratis.
[2336] Rationabilibus cœlestibusque virtutibus.
[2337] Primatus.
[2338] Immaculatus.
[2341] Non tamen sine certâ ratione.
[2342] Digeri. The rendering “dispersed” seems to agree best with the meaning intended to be conveyed.
[2343] In the Greek the term is πεντηκονταετίαν.
[2344] Cf. Matt. xiii. 5, 6.
[2345] Hæc.
[2346] Persecrutationis improbitas.
[2347] Substantialiter.
[2348] Wisd. vii. 16.
[2349] Capitulum.
[2353] Prospera sanitas.
[2354] Aula.
[2355] Mentes.
[2356] Evidentissimâ assertione pietatis regulam teneamus.
[2357] Dispensatio humana.
[2358] Futuri status causam præstat semper anterior meritorum status.
[2360] Ad finem boni.
[2361] Medium est velle bona.
[2364] Procinctum juvenum.
[2365] Supernæ vocationis.
[2366] Valde consequenter.
[2368] “Nostra perfectio non quidem nobis cessantibus et otiosis efficitur.” There is an ellipsis of some such words as, “but by activity on our part.”
[2369] Cf. Phil. ii. 13.
[2370] Hoc ipsum, quod homines sumus.
[2371] Sicut dicamus, quod movemur, ex Deo est.
[2372] Hoc ipsum, quod movetur.
[2376] Ex ipsâ conditoris creatione.
[2378] Secundum præcedentes meritorum causas.
[2380] Diversas animarum naturas.
[2381] Quodammodo.
[2382] [Elucidation II.]
[2383] περι τοῦ αὐτεξουσίου.
[2384] τὴν ἔννοιαν αὐτοῦ ἀναπτύξαι.
[2385] ὐπὸ ἕξεως μόνης.
[2386] φαντασίας.
[2387] φύσεως φανταστικῆς.
[2388] καὶ οὐδενὸς ἄλλου μετὰ τὴν φανταστικὴν αὐτοῦ φυσιν πεπιστευμένου τοῦ ζώου.
[2389] ποσῶς.
[2390] παρὰ τὰς ἀφορμάς.
[2391] διὰ τάσδε τὰς πιθανότητας.
[2392] αὐτοτελής.
[2393] ησκηκότι.
[2394] ἐγγύς γε τοῦ βεβαιωθῆναι γεγενημένος.
[2395] παραχαράττειν.
[2396] ψιλὴν τὴν κατασκευήν.
[2397] λόγου παιδευτικοῦ.
[2398] ἡμερότητος.
[2399] ἐξεταστήν.
[2401] Cf. Deut. 30.15-16,19.
[2407] εὐλόγως.
[2408] Cf. Matt. vii. 26.
[2411] διαλέγεται.
[2415] Cf. Mark iv. 12 and Luke viii. 10.
[2417] Cf. Phil. ii. 13.
[2420] Cf. Rom. ix. 18.
[2421] χρῄζει δὲ αὐτοῦ ὁ Θεὸς…ἐπι πλεῖον ἀπειθοῦντος.
[2422] ἔννοιαν.
[2423] Cf. Ex. iv. 23 and ix. 17.
[2424] Cf. Ex. xii. 12.
[2425] εὐγνωμονῇ.
[2426] τρανῶς.
[2427] ἀπογραψάμενός τις γυμνῇ τῇ κεφαλῇ ἵστατο πρὸς τὸ πονηρὸν εἶναι τὸν δημιουργόν.
[2428] ἐνεργείᾳ.
[2429] διὰ τὸ τῆς κακίας ὑποκείμενον τοῦ παρ᾽ ἑαυτοῖς κακοῦ.
[2431] δύσφημον.
[2432] παρὰ τὸ ὑποκείμενον.
[2433] καὶ τὸ κατὰ τὸ βραχὺ δὲ ἀναγεγράφθαι.
[2434] Cf. Ex. viii. 28, 29.
[2435] οὐκ ἄτοπον δὲ καὶ ἀπὸ συνηθείας τὰ τοιαῦτα παραμυθήσασθαι.
[2436] συκοφαντεῖν.
[2438] δυσπειθεῖς.
[2439] βίαιοι.
[2442] ἰδιότητος.
[2443] φυσιωσιν.
[2444] ἄμωμος.
[2445] Cf. Luke xiv. 11.
[2446] Cf. 1 Cor. i. 29.
[2447] τὸν ἄπειρον αἰῶνα.
[2448] συνεργηθῆναι.
[2449] ἀναστοιχειωθῆναι.
[2450] πεντηκονταετίαν. Rufinus has “sexaginta annos.”
[2451] ἀπέραντον αἰῶνα.
[2452] εἰκόνι.
[2453] τάχιον.
[2454] προπετέστερον, καὶ οὐχὶ ὁδῷ ἐπ᾽ αὐτὰ ὁδευσάσῃ.
[2455] Cf. Wisd. vii. 16.
[2457] ἀπὸ τῶν ψιλῶν ῥητῶν τὸ ἐφ᾽ ἡμῖν ἀναιρῶν.
[2458] χειραγωγήσειν.
[2460] ὠμότης.
[2461] δημιουργοῦ.
[2462] ἡ ἀμυντικὴ καὶ ἀνταποδοτικὴ τῶν χειρόνων προαίρεσις.
[2463] εὐγνωμόνως.
[2464] οὐδενὸς ἔλαττον.
[2465] ἑωραμένους οὐ βεβαίους ἔσεσθαι ἐν τῇ ἐπιστροφῇ.
[2466] τῶν βαθυτέρων.
[2467] ἐπὶ πλεῖον ἐμφορηθέντας.
[2468] ὡς εἰκὸς μᾶλλον πόρρω ὄντες τῆς ἀξίας τῶν ἔξω.
[2469] εἰ μὴ μᾶλλον ἡμεῖς πρὸς τῷ ἐξεταστικῷ καὶ τὸ εὐσεβὲς πάντη ἀγωνιζόμεθα τηρεῖν περι Θεοῦ, etc.
[2470] διαθέσεις.
[2472] κατασκευῆς.
[2473] κατασκευάσαντος.
[2474] προαιρέσεως.
[2475] παρὰ τὴν ἐνάργειαν.
[2476] τὰ κρείττονα.
[2477] τῶν μέσων ἐστί.
[2478] ἀστεῖον.
[2480] ᾠδὴ τῶν ἀναβαθμῶν.
[2482] οὐκ ἄν πταίοιμεν.
[2484] ἡ ἡμετέρα τελείωσις οὐχὶ μηδὲν ἡμῶν πραξάντων γίνεται.
[2485] ἀπαρτίζεται.
[2486] πνοήν.
[2487] εὐκρασίαν.
[2488] ἀριθμόν.
[2489] εἰς ὑπερβολὴν πολλαπλάσιον.
[2490] ἐκλαμβάνειν.
[2491] ἐξειλήφασι τὰ κατὰ τὸν τόπον.
[2492] Cf. Phil. ii. 13.
[2493] τὰ διαφέροντα.
[2494] ἡμεῖς μὲν ἐδόξαμεν, ὁ δὲ Θεὸς ταῦτα ἐδωρήσατο.
[2495] τὸ καθόλου θέλειν.
[2496] εὐλόγως.
[2497] τὸ εἰδικὸν τόδε.
[2498] τὸ μὲν γενικὸν, τὸ κινεῖσθαι.
[2499] δημιουργοῦ.
[2502] οὐ κατὰ τὸν αὐτὸν δὴ ἀπόστολόν ἐστι.
[2503] παρὰ την αιτίαν του δημιουργοῦ.
[2504] ὑγιές.
[2506] ἐπὶ τοῦτο πράξεως.
[2508] ἀπερικάθαρτον ἑαυτον περιιδών.
[2509] πρόγνωσιν.
[2510] προκατακρίνει ἢ προδικαιοῖ.
[2511] ἐκ πρεσβυτέρων αἰτιῶν.
[2512] ὁσον ἐπὶ τῆ ὑποκειμένῃ φύσει.
[2513] ἑνὸς φυραμάτος τῶν λογικῶν ὑποστάσεων.
[2514] Cf. Ex. xix. 19.
[2515] κατὰ φιλονεικίαν.
[2516] σώζουσι.
[2517] ἐκ προτέρων τινῶν κατορθωμάτων.
[2518] τὸ ἐφ᾽ ἡμῖν.
[2519] ἐπιστήμη: probably in the sense of πρόγνωσις.
[2520] τῆς καταχρήσεως τοῦ κατ᾽ ἀξίαν τοῦ ἐφ᾽ ἡμῖν. “Nec sine usu liberi nostri arbitrii, quod peculiare nobis et meriti nostri est” (Redepenning).
[2521] οὔτε τοῦ ἐπὶ τῷ Θεῷ μόνον.
[2522] ὕλην τινὰ διαφορας.
Chapter II.—On the Opposing Powers.
[2524] This apocryphal work, entitled in Hebrew פטירת מִשה, and in Greek ᾽Ανάληψις, or ᾽Ανάβασις Μωυσέως, is mentioned by several ancient writers; e.g., by Athanasius, in his Synopsis Sacræ Scripturæ; Nicephorus Constantinopolitanus in his Stichometria, appended to the Chronicon of Eusebius (where he says the ᾽Ανάληψις contained 1400 verses), in the Acts of the Council of Nice, etc., etc. (Ruæus).
[2525] Gen. xxii. 12. The reading in the text is according to the Septuagint and Vulgate, with the exception of the words “quem dilexisti,” which are an insertion.
[2526] Cf. Ex. iv. 24-26.
[2527] Ex. xii. 23, exterminator. Percussor, Vulgate; ὀλοθρεύων, Sept.
[2528] Lev. xvi. 8. ᾽Αποπομπαῖος is the reading of the Sept., “Caper emissarius” of the Vulgate, עֲזָאזל of the Masoretic text. Cf. Fürst and Gesenius s.v. Rufinus translates Apopompæus by “transmissor.”
[2529] 1 Sam. xviii. 10, effocare. Septuagint has ἔπεσε: Vulgate, “invasit;” the Masoretic text תִּצְלַח.
[2532] Atterere.
[2533] Eccles. x. 4, “For yielding pacifieth great offences.” The words in the text are, “Quoniam sanitas compescet multa peccata.” The Vulgate has, “Curatio faciet cessare peccata maxima.” The Septuagint reads, Ιαμα καταπαύσει ἁμαρτιας μεγάλας: while the Masoretic text has מֵרְפֵּא (curatio).
[2535] Perversum.
[2538] Cf. John xiii. 27.
[2541] Cf. 1 Cor. ii. 6.
[2542] Nemo hominum omnino.
[2543] Ex corporali necessitate descendunt.
[2544] Quod non simile aliquid pateremur?
[2545] Propositum.
[2546] Quæ in usu naturaliter habentur.
[2547] Sensum eorum penitus possederint.
[2550] Carnem talem.
[2552] Pro virtutis suæ quantitate, vel possibilitate.
[2553] Nec tamen scriptum est, quia faciet in tentatione etiam exitum sustinendi, sed exitum ut sustinere possimus.
[2555] Ut sustinere possimus.
[2556] Repugnandi vincendique.
[2557] Fabulosum.
[2558] Ps. lxxvi. 10. Such is the reading of the Vulgate and of the Septuagint. The authorized version follows the Masoretic text.
[2559] Eccles. x. 4; cf. note 8, p. 329.
[2561] Ps. lxxxiv. 5. The words in the text are: Beatus vir, cujus est susceptio apud te, Domine, adscensus in corde ejus. The Vulgate reads: Beatus vir, cujus est auxilium abs te: ascensiones in corde suo disposuit. The Septuagint the same. The Masoretic text has מְסִלּוֹת (“festival march or procession:” Furst). Probably the Septuagint and Vulgate had מַעֲלוֹת before them, the similarity between Samech and Ayin accounting for the error in transcription.
[2563] [See book of Tobit, chaps. v. vi. S.]
[2564] Zech. i. 14. The Vulgate, Septuagint, and Masoretic text all have “in me,” although the Authorized Version reads “with me.”
[2565] Shepherd of Hermas, Command. vi. 2. See vol. ii. p. 24.
[2566] Epistle of Barnabas. See vol. i. pp. 148, 149.
[2573] Sine maxima subversione sui.
[2575] Sine aliquâ pernicie sui.
[2579] Rom. viii. 38, 39. The word “virtus,” δύναμις, occurring in the text, is not found in the text. recept. Tischendorf reads Δύναμεις in loco (edit. 7). So also Codex Siniaticus.
[2580] Excelsa et profunda.
[2582] Palæstricæ artis exercitiis.
[2584] Tribus ordinibus.
[2585] Cf. Job i. 10, 11. “Nisi in faciem benedixerit tibi.” The Hebrew verb בָּרַוִ has the double signification of “blessing” and “cursing.” Cf. Davidson’s Commentary on Job, p. 7. Septuag. εὐλογήσει.
[2587] Cf. Job vii. 1. The Septuagint reads, πότερον οὐχὶ πειρατήριον, etc.; the Vulgate, “militia,” the Masoretic text has צָבָא. Cf. Davidson’s Commentary on Job, in loc.
Chapter III.—On Threefold Wisdom.
[2591] Sapientiarum harum.
[2592] Sapientias illas.
[2593] De divinitate.
[2594] De scientiâ excelsi pollicentium.
[2596] Cf. Ezek. xxvi.
[2599] Istæ sapientiæ.
[2600] Energiæ.
[2601] Insania.
[2602] Vates.
[2603] Divinos.
[2604] Magi vel malefici.
[2605] Dæmonum.
[2606] Id est, industria vita, vel studio amico illis et accepto.
[2607] Per vasa opportuna sibi.
[2608] Apostatæ et refugæ virtutes.
[2609] Propositi.
[2610] Penitus ex integro.
[2611] Eos quos obsederint.
[2612] Energumenos.
[2614] [See Oehler’s Old Testament Theology, § 207, “Psychological Definition of the Prophetic State in Ancient Times,” pp. 468, 469. S.]
[2616] Divinasse.
[2619] Hospitium.
Chapter IV.—On Human Temptations.
[2623] Sensum vel sapientiam.
[2624] Passiones animæ.
[2625] Veneficia. Φαρμακεία. “Witchcraft” (Auth. Version).
[2630] The text here is very obscure, and has given some trouble to commentators. The words are: “Quæ ergo ista est præter hæc voluntas animæ quæ extrinsecus nominatur,” etc. Redepenning understands “extrinsecus” as meaning “seorsim,” “insuper,” and refers to a note of Origen upon the Epistle to the Romans (tom. i. p. 466): “Et idcirco extrinsecus eam (animam, corporis et spiritus mentione factâ, Rom. i. 3, 4) apostolus non nominat, sed carnem tantum vel spiritum,” etc. Schnitzer supposes that in the Greek the words were, Τῆς ἔξω καλουμένης, where ἔξω is to be taken in the sense of κάτω, so that the expression would mean “anima inferior.”
[2631] In quâ necesse est ex singulis quibusque partibus quæ possunt moveri discutere.
[2632] Priusquam—unum efficiatur cum eo.
[2633] Passiones.
[2634] Quibus nunc quidem arguimur, nunc vero nosmet ipsos amplectimur.
[2635] Evacuantur.
[2636] Cf. Rom. viii. 2.
[2637] Abusive = improperly used.
[2638] Recomponi vult.
[2641] Plus studii vel propositi.
[2643] Naturaliter.
Chapter V.—That the World Took Its Beginning in Time.
[2644] De ecclesiasticis definitionibus unum.
[2645] Consummationem sæculi.
[2646] Gen. xlix. 1. The Vulgate has, “In diebus novissimis;” the Sept. ᾽Επ᾽ ἐσχάτων τῶν ἡμερῶν: the Masoretic text, תירִחֲאְַבְּ.
[2652] Auctoritate Scripturæ nostræ, vel fidei.
[2653] Regulam pietatis.
[2654] Cf. Isa. lxvi. 22.
[2655] Cf. Eccles. i. 9, 10. The text is in conformity with the Septuag.: Τί τὸ γεγονός; Αὐτὸ τὸ γενησόμενον. Καὶ τί τὸ πεποιημένον; Αὐτὸ τὸ ποιηθησόμενον. Καὶ οὐκ ἔστι πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. ῝Ος λαλήσει καὶ ἐρεῖ. ῎Ιδε τοῦτο καινόν ἐστιν ἤδη γέγονεν ἐν τοῖς αἰῶσι τοῖς γενομένοις ἀπὸ ἔμτροσθεν ἡμῶν.
[2656] Sæcula.
[2659] The following is Jerome’s version of this passage (Epistle to Avitus): “A divine habitation, and a true rest above (apud superos), I think is to be understood, where rational creatures dwell, and where before their descent to a lower position, and removal from invisible to visible (worlds), and fall to earth, and need of gross bodies, they enjoyed a former blessedness. Whence God the Creator made for them bodies suitable to their humble position and created this visible world, and sent into the world ministers for the salvation and correction of those who had fallen: of whom some were to obtain certain localities, and be subject to the necessities of the world; others were to discharge with care and attention the duties enjoined upon them at all times, and which were known to God, the Arranger (of all things). And of these, the sun, moon, and stars, which are called ‘creature’ by the apostle, received the more elevated places of the world. Which ‘creature’ was made subject to vanity, in that it was clothed with gross bodies, and was open to view, and yet was subject to vanity not voluntarily, but because of the will of Him who subjected the same in hope.” And again: “While others, whom we believe to be angels, at different places and times, which the Arranger alone knows, serve the government of the world.” And a little further on: “Which order of things is regulated by the providential government of the whole world, some powers falling down from a loftier position, others gradually sinking to earth: some falling voluntarily, others being cast down against their will: some undertaking, of their own accord, the service of stretching out the hand to those who fall; others being compelled to persevere for so long a time in the duty which they have undertaken.” And again: “Whence it follows that, on account of the various movements, various worlds also are created, and after this world which we now inhabit, there will be another greatly dissimilar. But no other being save God alone, the Creator of all things, can arrange the deserts (of all), both to the time to come and to that which preceded, suitably to the differing lapses and advances (of individuals), and to the rewards of virtues or the punishment of vices, both in the present and in the future, and in all (times), and to conduct them all again to one end: for He knows the causes why He allows some to enjoy their own will, and to fall from a higher rank to the lowest condition: and why He begins to visit others, and bring them back gradually, as if by giving them His hand, to their pristine state, and placing them in a lofty position” (Ruæus).
[2660] [According to Hagenbach (History of Doctrines, vol. i. p. 167), “Origen formally adopts the idea of original sin, by asserting that the human soul does not come into the world in a state of innocence, because it has already sinned in a former state.…And yet subsequent times, especially after Jerome, have seen in Origen the precursor of Pelagius. Jerome calls the opinion that man can be without sin, Origenis ramusculus.” S.]
[2661] Cf. Rom. viii. 20, 21.
[2662] Dispersi.
[2663] Exinanivit semet ipsum.
[2664] Regendi regnandique.
[2665] [Elucidation II.]
[2667] Cum non solum regendi ac regnandi summam, quam in universam emendaverit creaturam, verum etiam obedientæ et subjectione correcta reparataque humani generis Patri offerat instituta.
[2668] By a profession of faith in baptism.
[2669] Indubitatam ceperit salutem.
[2670] It was not until the third Synod of Toledo, a.d. 589, that the “Filioque” clause was added to the Creed of Constantinople,—this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Eastern Churches down to the present day, the latter Church denying that the Spirit proceedeth from the Father and the Son. [See Elucidation III.]
Chapter VI.—On the End of the World.
[2671] Finis omnium: “bonorum” understood.
[2674] Imago.
[2675] Similitudo.
[2676] Cf. 1 John iii. 2.
[2677] Cf. John 17.24,21.
[2678] Ex simili unum fieri.
[2679] Jerome, in his Epistle to Avitus, No. 94, has the passage thus: “Since, as we have already frequently observed, the beginning is generated again from the end, it is a question whether then also there will be bodies, or whether existence will be maintained at some time without them when they shall have been annihilated, and thus the life of incorporeal beings must be believed to be incorporeal, as we know is the case with God. And there is no doubt that if all the bodies which are termed visible by the apostle, belong to that sensible world, the life of incorporeal beings will be incorporeal.” And a little after: “That expression, also, used by the apostle, ‘The whole creation will be freed from the bondage of corruption into the glorious liberty of the children of God’ (Rom. viii. 21), we so understand, that we say it was the first creation of rational and incorporeal beings which is not subject to corruption, because it was not clothed with bodies: for wherever bodies are, corruption immediately follows. But afterwards it will be freed from the bondage of corruption, when they shall have received the glory of the sons of God, and God shall be all in all.” And in the same place: “That we must believe the end of all things to be incorporeal, the language of the Saviour Himself leads us to think, when He says, ‘As I and Thou are one, so may they also be one in Us’ (John xvii. 21). 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 to the saints; for as they are one in Him, so they also are one in them. For we must adopt the view, either that the God of all things is clothed with a body, and as we are enveloped with flesh, so He also with some material covering, that the likeness of the life of God may be in the end produced also in the saints: or if this hypothesis is unbecoming, especially in the judgment of those who desire, even in the smallest degree, to feel the majesty of God, and to look upon the glory of His uncreated and all-surpassing nature, we are forced to adopt the other alternative, and despair either of attaining any likeness to God, if we are to inhabit for ever the same bodies, or if the blessedness of the same life with God is promised to us, we must live in the same state as that in which God lives.” All these points have been omitted by Rufinus as erroneous, and statements of a different kind here and there inserted instead (Ruæus).
[2680] Ad unitatis proprietatem.
[2681] “Here the honesty of Rufinus in his translation seems very suspicious: for Origen’s well-known opinion regarding the sins and lapses of blessed spirits he here attributes to others. Nay, even the opinion which he introduces Origen as ascribing to others, he exhibits him as refuting a little further on, sec. 6, in these words: ‘And in this condition (of blessedness) we are to believe that, by the will of the Creator, it will abide for ever without any change,’ etc. I suspect, therefore, that all this is due to Rufinus himself, and that he has inserted it, instead of what is found in the beginning of the chapter, sec. 1, and which in Jerome’s Epistle to Avitus stands as follows: ‘Nor is there any doubt that, after certain intervals of time, matter will again exist, and bodies be formed, and a diversity be established in the world, on account of the varying wills of rational creatures who, after (enjoying) perfect blessedness down to the end of all things, have gradually fallen away to a lower condition and received into them so much wickedness that they are converted) into an opposite condition, by their unwillingness to retain their original state, and to preserve their blessedness uncorrupted. Nor is this point to be suppressed, that many rational creatures retain their first condition (principium) even to the second and third and fourth worlds, and allow no room for any change within them while others, again, will lose so little of their pristine state, that they will appear to have lost almost nothing, and some are to be precipitated with great destruction into the lowest pit. And God, the disposer of all things, when creating His worlds, knows how to treat each individual agreeably to his merits, and He is acquainted with the occasions and causes by which the government (gubernacula) of the world is sustained and commenced: so that he who surpassed all others in wickedness, and brought himself completely down to the earth, is made in another world, which is afterwards to be formed, a devil, the beginning of the creation of the Lord (Job xl. 19), to be mocked by the angels who have lost the virtue of their original condition’ (exordii virtutem).”—Ruæus.
[2685] Insanabile.
[2686] [“Origen went so far, that, contrary to the general opinion, he allowed Satan the glimmer of a hope of future grace.…He is here speaking of the last enemy, death: but it is evident, from the context, that he identifies death with the devil,” etc. (Hagenbach’s History of Doctrines, vol. i. p. 145–147. See also, supra, book i. vi. 3. p. 261.) S.]
[2687] Ut essent et permanerent.
[2689] Ad summa.
[2690] [Elucidation IV.]
[2692] [Elucidation V.]
[2693] Cf. Ps. cii. 25, 26.
[2697] Jerome (Epistle to Avitus, No. 94) says that Origen, “after a most lengthened discussion, in which he asserts that all bodily nature is to be changed into attenuated and spiritual bodies, and that all substance is to be converted into one body of perfect purity, and more brilliant than any splendour (mundissimum et omni splendore purius), and such as the human mind cannot now conceive,” adds at the last, “And God will be ‘all in all,’ so that the whole of bodily nature may be reduced into that substance which is better than all others, into the divine, viz., than which none is better.” From which, since it seems to follow that God possesses a body, although of extreme tenuity (licet tenuissimum), Rufinus has either suppressed this view, or altered the meaning of Origen’s words (Ruæus).
[2812] τῇ ἐναργείᾳ τῶν βλεπομένων.
[2813] οὐδὲ τῶν διδασκάλων πλεοναζόντων.
[2814] τῇ διὰ ᾽Ιησοῦ θεοσεβεία.
[2815] μεῖζον ἤ κατὰ ἄνθρωπον το πρᾶγμα εἶναι.
[2816] χρησμούς.
[2818] Cf. Matt. vii. 22, 23.
[2819] σωτήρια δόγματα.
[2820] προεφητεύθη ὁ Χριστός.
[2821] ἐκ τῶν μηρῶν.
[2822] ἐπιδημήσῃ.
[2823] οὔκ ἔτι βασιλεῖς ᾽Ιουδαίαν ἐχρημάτισαν.
[2824] Cf. Hos. iii. 4. Quoted from the Septuagint.
[2825] Termed by Rufinus “Patriarch.”
[2828] Cf. 1 Cor. i. 26-28.
[2830] Cf. Ps. lxxii. 7.
[2832] ἐτεκε καὶ ἐν γαστρὶ ἔσχε, καὶ ἔτεκεν υἱόν.
[2833] Cf. Isa. viii. 8, 9.
[2834] Cf. Mic. 5.2; Matt. 2.6.
[2835] Cf. Dan. ix. 25.
[2837] τὸ μέγα κῆτος.
[2838] Cf. Luke x. 19.
[2839] ὡς ἐν ἐπιτομ*.
[2840] διὰ τοῦτο τῆς ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα.
[2841] ἴχνος ἐνθουσιασμοῦ.
[2842] τὸ ὑπὲρ ἄνθρωπον τῶν νοημάτων.
[2843] ὁ τεχνικὸς λόγος.
[2844] Σφόδρα τοῦ πρὸς τί καὶ ἕνεκα τίνος εὑρισκομένου τοῖς τούτων ἐπιμελομένοις, περὶ τὰς ὁρμὰς, καὶ τὰς φαντασίας, καὶ φύσεις τῶν ζώων, καὶ τὰς κατασκευὰς τῶν σωμάτων.
[2845] χρεοκοπεῖται.
[2846] ἐν εὐτελεῖ καὶ εὐκαταφρονήτῳ λέξει.
[2847] καθημαξευμέναι.
[2849] τῆς στοιχειώσεως.
[2850] ἐντυπωθήσεται.
[2851] χρόνοις αἰωνίοις.
[2852] ὡς ἐν ἐπιδρομῇ.
[2853] τὰ ἅγια ἀναγνώσματα.
[2854] πῶς δεῖ ἐφοδεύειν.
[2855] οἱ ἰδιῶται τῶν ἐκ τῆς περιτομῆς.
[2856] αἰσθητῶς.
[2857] Cf. Zech. ix. 10.
[2858] Cf. Isa. vii. 15.
[2859] Cf. Isa. xi. 6, 7.
[2860] παρὰ τὸ δέον.
[2861] Cf. Jer. xv. 14.
[2863] Cf. 1 Sam. xv. 11.
[2864] Cf. Isa. xlv. 7.
[2865] Cf. Amos iii. 6.
[2866] Cf. Mic. i. 12.
[2867] Cf. 1 Sam. xvi. 14; xviii. 10.
[2868] ἰδιωτικῶν.
[2869] ἐπιπνοίας.
[2870] κανόνος.
[2871] τύπους εἶναι τὰ γεγραμμένα.
[2872] 1 Cor. 2.12-13,16 ad fin.
[2873] Μυρίων ὅσων κἀκεῖ, ὡς δἰ ὀπῆς, μεγίστων καὶ πλείστων νοημάτων οὐ βραχεῖαν ἀφορμὴν παρεχόντων.
[2874] ἀπόῤῥητα.
[2875] παντελῆ μυστήρια.
[2877] The Septuagint: Καὶ σὺ δὲ ἀπόγραψαι αὐτὰ σεαυτῷ τρισσῶς, εἰς βσυλὴν καὶ γνῶσιν ἐπὶ τὸ πλάτος τῆς καρδίας σου · διδάκω οὖν σε ἀληθῆ λόγον, καὶ γνῶσιν ἀληθῆ ὑπακούειν, τοῦ ἀποκρίνεσθαί σε λόγους ἀληθείας τοῖς προβαλλομένοις σοι. The Vulgate reads: Ecce, descripsi eam tibi tripliciter, in cogitationibus et scientia, ut ostenderem tibi firmitatem et eloquia veritatis, respondere ex his illis, qui miserunt te.
[2878] Cf. note 4, ut supra.
[2880] παρανόμῳ νυμφίῳ.
[2881] τῶν κάτω νοημάτων.
[2882] πεπολιωμένοις.
[2883] Cf. 1 Cor. ix. 9 and Deut. xxv. 4.
[2884] Cf. 1 Cor. ix. 9, 10.
[2885] Cf. 1 Cor. ii. 6, 7, 8.
[2888] Cf. Ex. xxv. 40 and Heb. viii. 5.
[2889] ἀλληγορούμενα.
[2892] ὡς θεῖον ἄνδρα.
[2893] Rom. 11.4; 1 Kings 19.18. [3 Kings according to the Septuagint and Vulgate enumeration. S.]
[2894] τινὰς ἀπὸ τοῦ θεῖου γένους, i.e., Israelites.
[2895] περὶ τῶν αἰσθητῶν δημιουργημάτων.
[2896] γλαφυρόν.
[2897] αὐτόθεν.
[2898] ὑπὸ τῆς λέξεως ἑλκόμενοι τὸ ἀγωγὸν ἄκρατον ἐχούσης.
[2899] ἐν τῇ διηγήσει τῆς περὶ τῶν νοητῶν ἀκολουθίας.
[2900] κατὰ τὸ σῶμα.
[2901] Οὐδὲ τούτων πάντη ἄκρατον τὴν ἱστορίαν τῶν προσυφασμένων κατὰ τὸ σωματικὸν ἐχόντων, μὴ γεγενημένων · οὐδὲ τὴν νομοθεσίαν καὶ τὰς ἐντολὰς πάντως τὸ εὔλογον ἐμφαίνοντα. One ms. reads γεγενημένην, referring to ἱστορίαν, on which one editor remarks, “Hic et in sequentibus imploro fidem codicum!”
[2902] διὰ δοκούσης ιστορίας καὶ οὐ σωματικῶς γεγενημένης.
[2903] κατὰ την λέξιν.
[2904] ὅσον ἐπὶ τῷ καθ᾽ ἑαυτοὺς τηρεῖσθαι.
[2907] ψυχρὰς παραδόσεις.
[2908] τόπον ἑκάστῳ εἶναι δισχιλίους πήχεις.
[2909] Εἰς ἀπεραντολογίαν ἐληλύθασι.
[2911] εἰ μὴ ἄρα πεπονθώς τι παρὰ φύσιν τυγχάνοι.
[2913] εἰκῆ.
[2914] καὶ τῇ κατὰ τὸ ῥητὸν χρησίμων νομοθεσίᾳ.
[2915] γέγονεν.
[2916] κατὰ τὸ αἰσθητόν.
[2917] Cf. Gen. xlviii. 22 and Josh. xxiv. 32.
[2918] Cf. Ex. xx. 12 and Eph. vi. 2-3.
[2919] χωρις πάσης ἀναγωγῆς.
[2920] Cf. Ex. xx. 13-16.
[2924] Εἰ και παρὰ τοῖς φιλοτιμοτέροις δύναται σώζειν ἕκαστον αὐτῶν, μετὰ τοῦ μὴ ἀθετεῖσθαι τὴν κατὰ τὸ ῥητὸν ἑντολην, βάθη Θεοῦ σοφίας.
[2925] περιελκυσθήσεται.
[2927] ὁπροηγούμενος.
[2928] ῞Ολον τὸν νοῦν φιλοτιμητέον καταλαμβάνειν, συνείροντα τὸν περὶ τῶν κατὰ τὴν λέξιν ἀδυνάτων λόγον νοητῶς τοῖς οὐ μόνον οὐκ ἀδυνάτοις, ἀλλὰ καὶ ἀληθέσι κατὰ τὴν ἱστορίαν, συναλληγορουμένοις τοῖς ὅσον ἐπὶ τῇ λέξει, μὴ γεγενημένοις.
[2929] ἐν ᾽Ιησοῦ τῷ τοῦ Ναυῆ.
[2933] Πᾶσα γὰρ ἀρχὴ πατριῶν τῶν ὡς πρὸς τὸν τῶν ὅλων Θεὸν, κατωτέρω ἀπὸ τοῦ Χριστοῦ ἤρξατο τοῦ μετὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα.
[2935] Rom. ix. 8. [See Dr. Burton’s Inquiry into the Heresies of the Apostolic Age (Bampton Lectures), pp. 184, 185, 498, 499. S.]
[2938] ἐν ψυχῶν γένει.
[2939] τοῦ καλουμένου χωρίου ᾅδου.
[2940] καὶ παρὰ τοισδε, ἤ τοῖσδε τοῖς πατράσι.
[2942] Cf. Isa. xlv. 3.
Chapter I.—That the Scriptures are Divinely Inspired.
[2698] Visibiliter de invisibilibus pronunciare.
[2699] Principis Christianorum religionis et dogmatis.
[2700] Satis idonei.
[2701] Religionem Christianæ doctrinæ.
[2703] Cf. Matt. xxiv. 14.
[2704] Cf. Matt. vii. 22, 23.
[2705] Fortasse minus vera esse viderentur.
[2706] Salutaria præcepta.
[2707] Illæ omnes ambitiones Judaicæ.
[2708] Cf. Hos. iii. 4. Quoted from the Septuagint.
[2709] On the Patriarch of the Jews, cf. Milman’s History of the Jews, vol. ii. p. 399 sq., and vol. iii. p. 7 sq.
[2716] [See note infra, Contra Celsum, B. II. cap. xii. S.]
[2717] Cf. Ps. lxxii. 7.
[2719] Cf. Isa. viii. 8, 9. Quoted from the Septuagint.
[2720] Cf. Mic. 5.2; Matt. 2.6.
[2721] Cf. Dan. ix. 25. Ad ducem Christum; “To Messiah the Prince,” Auth. Vers.
[2722] The allusion is perhaps to Job xli. 1.
[2723] Divino, ut ita dixerim, cothurno.
[2724] “Nam et inter ipsos homines ab alio minus, ab alio amplius consideratur: plus vero ab omni homine, qui in terris est, quis-quis ille est cœli habitator, agnoscitur.” The translation of Rufinus, as Redepenning remarks, seems very confused. Probably also the text is corrupt. The Greek without doubt gives the genuine thought of Origen. By omitting the ab we approximate to the Greek, and get: “but he, whoever he be, who is inhabitant of heaven, is better known than any man who is on the earth;” or according to the punctuation in the old editions, “but he who is inhabitant of heaven is better known than any man on earth, whoever he be.”
[2725] In vilioribus et incomptis verborum vasculis.
[2726] Cf. 2 Cor. iv. 7.
[2727] Ad fidem credulitatemque.
[2729] Temporibus eternis.
[2730] Male.
[2731] Cf. Zech. ix. 10.
[2732] Cf. Isa. vii. 15.
[2733] Ut priusquam cognosceret proferre malum, eligeret bonum.
[2734] Contra jus fasque.
[2735] Cf. Jer. xv. 14.
[2737] Cf. 1 Sam. xv. 11.
[2738] Cf. Isa. xlv. 7.
[2739] Cf. Amos iii. 6.
[2740] Cf. Mic. i. 12.
[2741] Cf. 1 Sam. xvi. 14; xviii. 10.
[2742] The text, as it stands, is probably corrupt: “Propter quod conabimur pro mediocritate sensus nostri his, qui credunt Scripturas sanctas non humana verba aliqua esse composita, sed Sancti Spiritus inspiratione conscripta, et voluntate Dei patris per unigenitum filium suum Jesum Christum nobis quoque esse tradita et commissa, quæ nobis videntur, recta via intelligentiæ observantibus, demonstrare illam regulam et disciplinam, quam ab Jesu Christo traditam sibi apostoli per successionem posteris quoque suis, sanctam ecclesiam docentibus, tradiderunt.”
[2743] Dispensationes.
[2744] Religiosius.
[2745] Contra fas.
[2746] Sacramenta quædam.
[2747] Fas.
[2748] Cf. 1 Cor. 2.16,12,13.
[2749] Tantam occultationem ineffabilium sacramentorum.
[2750] Per breve quoddam receptaculum.
[2751] Immensæ lucis claritas.
[2753] Cf. Prov. xxii. 20, 21. The Masoretic text reads, ךךעֲירִוׁהלְ.תעַרָוָ תוֹצע“מֹבְּ (סישִׁלִשָׁ, keri) סוׁשׁלִשָׁ ךךלְ יתִּבְתַכָ אׁלהְ .ךךיחֶלְשֹׁלְ תמֶאֱ סירִמָאֲ בישִהָלְ תמֶאֱ יר”מְאִ טְשְק
[2755] Largitione.
[2756] [Hermas, vol. ii. pp. 3, 8, 12, this series. Origen seems to overrule this contempt of a minority; and, what is more strange, he appears to have accepted the fiction of the Pauline Hermas as authentic history. How naturally this became the impression in the East has been explained; and the De Principiis, it must not be forgotten, was not the product of the author’s mature mind.]
[2757] Consquentia historialis intelligentiæ.
[2758] Metretes.
[2759] Cf. 1 Cor. ix. 9 and Deut. xxv. 4.
[2760] Cf. 1 Cor. ix. 9, 10.
[2761] Cf. 1 Cor. ii. 7.
[2762] In figurâ. Greek (text. recept.) τύποι. Lachmann reads τυπικῶς.
[2765] Cf. Ex. xxv. 40 and Heb. viii. 5.
[2769] Rom. 11.4; 1 Kings 19.18.
[2770] Quæ inter homines, vel de hominibus geruntur.
[2771] Figuraliter describebant.
[2772] Intercapedines.
[2773] Ut ita celsioris cujusdam et eminentioris tramitis per angusti callis ingressum immensam divinæ scientiæ latitudinem pandat.
[2774] Consequenter, alii “convenienter.”
[2775] Lignum.
[2776] [See note, p. 262, supra. See also Dr. Lee, The Inspiration of Holy Scripture, pp. 523–527. S.]
[2777] Inconsequens.
[2778] Cf. Gen. xvii. 14.
[2779] Tragelaphus; “wild goat,” Auth. Vers. Deut. xiv. 5; Heb. וֹקּאַ, ἅπαξ λεγ.
[2780] Gryphus; “ossifrage,” Auth. Vers. Lev. xi. 13; Heb. סרֶפֶ.
[2781] Opinatissimâ.
[2782] Cf. Ex. xvi. 29.
[2783] Ulnas.
[2788] Secundo vero, quid obesset, si obscœnitatis vitandæ causa ejus, quæ ex circumcisione est, posset aliquis revocare præputium?
[2789] Duplici spelunca.
[2790] Cf. Gen. xlviii. 22 and Josh. xxiv. 32.
[2791] Cf. Ex. xx. 12 and Eph. vi. 2-3.
[2792] Cf. Ex. xx. 13-16.
[2793] Cf. Matt. v. 34.
[2796] In libro Jesu Naue.
[2800] Ebion, Heb. ןוֹיבְאֶ, (from הבָאָ, to desire), lit. “wishing,” “desiring;” secondarily, “poor.”
[2802] Cf. Heb. xii. 22, 23.
[2803] Infernus.
[2804] Velut illic, si dici potest, morientes.
[2805] A superis.
[2806] Cf.Ps. xxx. 3. and Deut. xxxii. 22.
[2807] Corporaliter.
[2809] Ad propinquitatem pertinent Israel.
[2811] Ex ipsis Septuaginta animabus fiunt aliqui.
Sections 24-End translated from the Latin.
[2944] Cf. Gen. xxxii. 28-30.
[2946] Extrinsecus.
[2947] Hostes inimicosque.
[2948] Ne illud quidem sacramento aliquo vacuum puto.
[2949] Quem primum omnium Israelitici belli dextra defenderat.
[2950] Rigare et inundare animas sitientes, et sensus adjacentes sibi.
[2951] Formam.
[2953] Cf. Rev. xiv. 6.
[2954] Omnis gloria regis intrinsecus est. Heb., Sept., and Vulgate all read, “daughter of the king.” Probably the omission of “filiæ” in the text may be due to an error of the copyists. [Cf. Ps. xlv. 13.]
[2957] [Eccles. vii. 23, 24.] The Septuagint reads: Εἶπα, Σοφισθήσομαι · καὶ αὕτη ἐμακρύνθη ἀπ᾽ ἐμοῦ, μακρὰν ὑπέρ ὃ ἦν, καὶ βαθὺ βάθος, τίς εὑρήσει αὐτό; the Vulgate translates this literally.
[2958] Cf. Isa. xli. 22, 23.
[2960] Cf. Ecclesiasticus 16.21.
[2961] Ex nullis substantibus.
[2965] Quæ quidem quamvis intellectu multa esse dicantur.
[2966] Quæ sunt extra Trinitatem.
[2967] Cf. 2 Cor. xiii. 3.
[2969] Quam in aliis sanctis viris. “Aliis” is found in the mss., but is wanting in many editions.
[2970] Cf. Matt. xxii. 30 and Luke xx. 36.
[2971] Unde constat in singulis quibusque tantum effici Christum, quantum ratio indulserit meritorum.
[2972] Cf. Col. i. 16-18.
[2975] Cf. John i. 26, 27.
[2976] Proposito vero et virtute similem sibi.
[2977] Animam.
[2981] Cf. Job xv. 14.
[2983] Cf. Col. iii. 3, 4.
[2984] Substantialiter.
[2985] Cf. 1 John ii. 6.
[2988] De Maria corpus assumsit.
[2989] Semet ipsum exinanivit.
[2991] In filium adoptatur.
[2992] Ventilare.
[2993] In Scripturis canonicis.
[2994] Isa. x. 17, καὶ φάγεται ώσεὶ χόρτον τὴν ὕλην, Sept. The Vulgate follows the Masoretic text.
[2995] [Elucidation VI].
[2996] Wisd. xi. 17.
[2997] Gen. i. 2, “invisibilis et incomposita;” “inanis et vacua,” Vulg.
[2998] Initia corporum.
[2999] Naturam corpoream.
[3000] Nec tamen sensus noster manifeste de eo aliquid horum definit, sed ita eum per hæc intelligimus, vel consideramus, ut non omnino rationem status ejus comprehendamus, vel in eo, quod vigilat, vel in eo, quod dormit, aut in quo loquitur, vel tacet, et si qua alia sunt, quæ accidere necesse est hominibus.
[3001] Tunc simulatâ quodammodo cogitatione.
[3002] Ps. cxxxix. 16, τὸ ἀκατέργαστόν μου εἴδοσαν οἱ ὀφθαλμοί σου, Sept.; “Imperfectum meum viderunt oculi tui,” Vulg. (same as in the text.) ךךינֶיע“ וּארָ ימִלְגָּ—“Thine eyes did see my substance, yet being imperfect,” Auth. Vers. Cf. Gesenius and Fürst, s.v., סלן.
[3003] Ambulavi usque ad imperfectum; cf. Book of Enoch, chap. xvii.
[3004] Universas materias perspexi; cf. Book of Enoch, chap. xvii. [On this apocryphal book, see the learned remarks of Dr. Pusey in his reply to Canon Farrar, What is of Faith as to Everlasting Punishment; pp. 52–59. London, 1881.]
[3005] Alioquin.
[3006] Substantialem interitum.
[3008] Cf. Col. i. 15 and 2 Cor. iv. 4.
[3011] Nihil eum rerum intellectualium ex se lateat.
[3012] Cf. Prov. ii. 5, ἐπίγνωσιν Θεοῦ εὑρήσεις (Sept.), Scientiam Dei invenies (Vulg.). אצָמְתִּ סיהִׁלאֱ תעַרַּ.
I. (Teaching of the Church, p. 240.)
[3013] On which consult Dupin, and, for another view, Bunsen’s Hippolytus. See also p. 383, infra.
[3014] Vol. v. p. 134, and passim to 745; also vi. 368.
[3015] Vol. ii. p. 438.
III. (Proceedeth from the Father, p. 344.)
[3016] pp. 521–526.
[3017] Tractatus de Processione Spiritus Sancti, Gothæ, a.d. 1772.
[3018] Christendom’s Divisions, London, 1865.
IV. (The faith of the Church, p. 347.)
[3019] Vol. vi. p. 132, 133.
[3020] Theodoret, book v. cap. ix.
V. (Endowed with freedom of will, p. 347.)
[3021] Ed. Converse, New York, 1829.
[3022] A Review of Edward’s Inquiry, by Henry Philip Tappan, New York, 1839.
[3023] New York, 1840.
[3024] New York, 1854. See vol. ii. p. 522, this series.
VI. (Not esteemed authoritative by all, p. 379.)
[3025] Alexander, dying just after the Nicene Council, was succeeded by the great Athanasius.
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