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De Principiis
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[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.]
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