Commentary on Romans 1.14–1.20
Latin text: Migne, PG 14 (Latin text: Migne, Patrologia Graeca vol. 14 (1862), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 1
1.14PG 14:860b–861b
Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti. Multa quidem probra adversus Evangelium in initio praedicationis exorta sunt : sed Paulus patientiam didicerat a prophetis dicentibus: Nolite vinci opprobriis eorum, neque cedatis spretionibus eorum; et sciebat quod Evangelium praedicaret non in suasoriis humanae sapientiae verbis, sed in virtute Spiritus. Definiens ergo quid sit Evangelium, pronuntiat: Virtus enim, inquit, Dei est in salutem omni credenti, Judaeo primum et Graeco. Quod dixit, virtus Dei est in salutem, videtur ostendere quasi sit aliqua virtus Dei quae non sit ad salutem, sed ad perditionem. Scit quippe et in propheta scriptum esse: Et eruca, virtus mea magna ; et iterum in Psalmis dicit : In virtute tua disperde illos ; et ideo hic dicit: Virtus Dei in salutem. Videndum est ergo ne forte propter istas virtutum Dei differentias dextra et sinistra in Deo appelletur, ut virtus in salutem dextra ejus, et virtus in qua disperdit, sinistra dicatur. Sed et illud advertendum est, ne forte, quia Christus virtus Dei dicitur , et Evangelium virtus Dei, Christus sicut et alia multa, ita etiam Evangelium intelligi debeat, et forte aeternum quod dicitur Evangelium de ipso dici sentiendum sit. Omni, inquit. credenti, Iudaeo primum, et Graeco. … vel Graecum … esse … vel Barbarum : et distinctio eorum talis fuerat, ut omnis qui Graecus non esset, Barbarus haberetur. Sed multo veriore distinctione utitur Paulus, Judaeos primo dicens, et secundo Graecos, postremo Barbaros. Cum enim Graeci, quia ipsi legibus utebantur, omnes reliquos tanquam sine legibus viventes Barbaros appellaverint, merito Judaei etiam ipsis Graecis ab Apostolo praeferuntur, quia et ante ipsos legibus vivere coeperunt, et leges eorum a Deo, et non ab hominibus, promulgatae sunt.
“For I am not ashamed of the Gospel. For it is the power of God for salvation to everyone who believes.” Many reproaches indeed arose against the Gospel at the beginning of the preaching; but Paul had learned patience from the prophets, who say, “Do not be overcome by their reproaches, nor give way to their contempt”; and he knew that he preached the Gospel not in persuasive words of human wisdom, but in the power of the Spirit. Defining, then, what the Gospel is, he declares, “For it is the power of God,” he says, “for salvation to everyone who believes, to the Jew first and to the Greek.” His saying “the power of God for salvation” seems to show that there is some power of God which is not for salvation but for destruction. For he knows that it is written in the prophet too, “And the caterpillar, my great power”; and again in the Psalms it says, “Destroy them in your power”; and therefore he says here, “the power of God for salvation.” We must see, then, whether perhaps because of these differences of God's powers right and left are spoken of in God, so that the power for salvation is called his right hand, and the power by which he destroys his left. And this too must be considered, whether perhaps, since Christ is called the power of God and the Gospel the power of God, Christ, as he is understood to be many other things, ought also to be understood as the Gospel; and perhaps what is called the eternal Gospel should be thought to be said of him. “To everyone,” he says, “who believes, to the Jew first and to the Greek.” … either a Greek … or a barbarian; and their distinction was such that whoever was not a Greek was held to be a barbarian. But Paul uses a much truer distinction, naming the Jews first, the Greeks second, and the barbarians last. For since the Greeks, because they themselves used laws, called all the rest, as living without laws, barbarians, rightly are the Jews preferred by the Apostle even to the Greeks themselves, because they began to live under laws even before them, and their laws were promulgated by God and not by men.
Rom 1:16 (quotation, high confidence) · Isa 51:7 (quotation, high confidence) · 1 Cor 2:4 (allusion, high confidence) · Joel 2:25 (quotation, high confidence) · Ps 59:11 (58:12 LXX) (quotation, high confidence) · 1 Cor 1:24 (allusion, high confidence) · Rev 14:6 (allusion, high confidence)
Notes and citation
Summary: Paul is not ashamed of the Gospel, God's saving power (his 'right hand'), perhaps Christ himself; his order 'Jew, Greek, barbarian' improves on the Greeks' division, since the Jews had laws first, and from God.
- Rom 1:16; Isa 51:7; 1 Cor 2:4; Joel 2:25; Ps 59:11 (58:12 LXX); 1 Cor 1:24; Rev 14:6. Several words are lost or garbled in the scan where Origen describes the Greeks' division of mankind into Greeks and barbarians (marked “…”); Migne's footnotes are removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's footnote leaked into the text; OCR slip; OCR slip and footnote marker; OCR slips; OCR slips, footnote marker and stray number; OCR slips, footnote marker and word split; OCR slips; Latin read as Greek letters; OCR slips; word split; OCR slips; words lost or garbled in the scan marked …; footnote marker; stray mark; stray marks; words joined): Non enim erubesco Erangelinm. Virtus enim Dei est in salutem omni credenti ”. Multa 471 quidem → Non enim erubesco Evangelium. Virtus enim Dei est in salutem omni credenti. Multa quidem; in initio pra!dicationis → in initio praedicationis; spretionibus eorum κς → spretionibus eorum;; in suasoriis humana: sapientia: verbis, sed in virtute Spiritus ". Delinicns ergo quid sit EVangelium, pronunv tiat → in suasoriis humanae sapientiae verbis, sed in virtute Spiritus. Definiens ergo quid sit Evangelium, pronuntiat; Judwo primum et Graeco ’. → Judaeo primum et Graeco.; Et eruca, virtus (Ἰὲ) mea magna → Et eruca, virtus mea magna; et virtusin qua → et virtus in qua; ne forte ἰ. 1οεψὲ x-v,_!,lse([. xw, 18. ’ l Cor. Ix, 17. n. tu, 45, 46. ι, ’15.’ Rom. t, 19. quia Christus → ne forte, quia Christus; Evangelium virtus Dei . Christus sicut → Evangelium virtus Dei, Christus sicut; credenti, Iudaeo primum, et erco . id εει, Vel Graecum diθεηῑθε esse “"“l‘lquem‘llle. vel Barbarum → credenti, Iudaeo primum, et Graeco. … vel Graecum … esse … vel Barbarum; qui Graecus lientssfl. Barbarus haberetur → qui Graecus non esset, Barbarus haberetur; multo vel‘iore distinctione → multo veriore distinctione; Judmos printo dicens, et εξᾞη Gram“. POSlTemO Barbam?» Cflmenim Cruci → Judaeos primo dicens, et secundo Graecos, postremo Barbaros. Cum enim Graeci; omnes reliqnos → omnes reliquos; _ praleruutur, quia etante ipsos legibus vivere cmpe- "ml. etleges → praeferuntur, quia et ante ipsos legibus vivere coeperunt, et leges.
Topics: Christology
Cite (SBL): Origen, Comm. Rom. 1.14 (PG 14:860b–861b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-14) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.15PG 14:861b–862b
Justitia enim Dei revelatur ex fide in fidem. Justitia enim Dei in Evangelio revelatur per id quod a salute nullus excipitur, sive Judaeus, sive Graecus, sive Barbarus veniat. Omnibus enim aeque Salvator dicit: Venite ad me omnes qui laboratis, et onerati estis . De fide autem in fidem jam superius diximus quia et prior populus in fide erat, quia crediderat Deo et Moysi famulo eius , ex qua fide nunc ad fidem Evangelii transiit. Quod autem dicit ex testimonio Habacuc prophetae, quia justus ex fide mea vivit; sive is qui in lege est intelligitur, ut etiam Evangeliis credat, sive is qui in Evangeliis est, ut etiam Legi credat et Prophetis. … nent quidem, sed in iniustitia eam detinent. Quibus etiam dicit manifestum esse id quod notum est Dei, ostendens esse aliquid Dei quod notum sit, et aliquid ejus quod ignotum sit. Dicit ergo revelari iram Dei his qui veritatem in iniquitate detinent. Quae revelantur, de obscuris et reconditis ad notitiam proferuntur. Quia ergo et hic non ignorantibus veritatem, sed tenentibus eam, licet male tenentibus,ira Dei de coelo dicitur revelari, videtur quod rationem et scientiam ut iram Dei manifestatam dicat esse his quibus veritas inuia est, licet eam in iniquitate detineant. Quod quidem, ut ex consequentibus declaratur, de sapientibus hujus mundi, et eruditis, vel philosophis dici intelligitur, qui cum veritatem et justitiam Dei cognovissent, non sicut Deum magnificaverunt, aut gratias egerunt, sed evanuerunt in cogitationibus suis, conversi ad
“For the righteousness of God is revealed in it from faith to faith.” The righteousness of God is revealed in the Gospel through this, that no one is excluded from salvation, whether he comes as Jew or Greek or barbarian. For the Saviour says to all alike, “Come to me, all you who labour and are burdened.” Of “from faith to faith” we have already said above that the former people too was in faith, since it had believed God and his servant Moses, and from that faith it has now passed over to the faith of the Gospel. And as to what he says from the testimony of the prophet Habakkuk, “The righteous man lives by my faith”: either he who is under the law is meant, that he should also believe the Gospels, or he who is in the Gospels, that he should also believe the Law and the Prophets. … hold it indeed, but hold it in unrighteousness. To them he also says that what is known of God is manifest, showing that there is something of God that is known and something of him that is unknown. He says, then, that the wrath of God is revealed to those who hold the truth in iniquity. Things that are revealed are brought out of obscurity and hiddenness into knowledge. Since, then, here too the wrath of God is said to be revealed from heaven not to those who are ignorant of the truth but to those who hold it, though they hold it badly, he seems to say that the reason and knowledge of the wrath of God is manifested to those to whom the truth is known, though they hold it in iniquity. This, as is made clear by what follows, is understood to be said of the wise of this world, the learned, or the philosophers, who, though they had known the truth and righteousness of God, did not magnify him as God nor give thanks, but became vain in their thoughts, turned to
Textual problem in this passage: see the notes.
Rom 1:17 (quotation, high confidence) · Matt 11:28 (quotation, high confidence) · Exod 14:31 (allusion, high confidence) · Hab 2:4 (quotation, high confidence) · Rom 1:18 (allusion, high confidence) · Rom 1:19 (allusion, high confidence) · Rom 1:21 (allusion, high confidence)
Notes and citation
Summary: God's righteousness is revealed in that no one is excluded from salvation; 'from faith to faith' is from the Law to the Gospel; God's wrath is revealed against those, like the philosophers, who know the truth but hold it in unrighteousness.
- Rom 1:17–21; Matt 11:28; Exod 14:31; Hab 2:4 (as in the Greek version, “by my faith”). Lines are lost in the scan after the comment on Habakkuk (marked “…”), including the quotation of Rom 1:18–19 and the beginning of its exposition. The phrase rendered “to whom the truth is known” (veritas inuia est) is garbled in the Latin; translated by sense.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and footnote marker; stray mark; lines lost in the scan marked …; stray marks): ustitia enim Dei reuelatur ea: fide in fidem . → Justitia enim Dei revelatur ex fide in fidem.; Jusfitia enim Dei in Evangelia → Justitia enim Dei in Evangelio; sive Judams, sive Graecus → sive Judaeus, sive Graecus; Omnibus enim aque Salvator → Omnibus enim aeque Salvator; qui labotatis → qui laboratis; ad tidem Evangelii → ad fidem Evangelii; Quod aulem dicit → Quod autem dicit; justus es fide meavivit '7; → justus ex fide mea vivit;; sive is Qui η in Evangeliis est, ut etiam Legi credat et Prophetis. nent quidem → sive is qui in Evangeliis est, ut etiam Legi credat et Prophetis. … nent quidem; quod uotum sit → quod notum sit; revelari irani Dei bis qui → revelari iram Dei his qui; Qua: revelantur → Quae revelantur; ex consequenti-bus declaratur, de, sapientibus → ex consequentibus declaratur, de sapientibus.
Topics: Scripture and canon
Cite (SBL): Origen, Comm. Rom. 1.15 (PG 14:861b–862b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-15). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-15) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.16PG 14:862b–864a
idola; et dicentes se esse sapientes, stulti facti sunt, et commutaverunt gloriam incorruptibilis Dei in similitudinem imaginis hominis, et volucrum, et quadrupedum, et serpentium. In quibus etiam hoc ostendit Apostolus, quod ea quidem quae ad sapientes saeculi de veritatis scientia pervenerunt, Deo revelante pervenerunt: sed dum aut vanae gloriae student, aut adulantur erroribus vetustis, aut metu principum refrenantur, damnationis suae ipsi judices fiunt; a quibus veritas quam Deo revelante cognoverant, aut exclusa libertate contegitur, aut gestorum iniquitate denegatur. Ira ergo Dei videtur interdum virtus ipsa, quae praeest poenarum ministris, et quae supplicia infert peccatoribus, dici; sicut significari existimo in eo quod refertur, quia ira Dei commoverat David ut iuberet Joab numerare populum . Sed et ministri ejus significantur ac socii, in eo quod dicitur. Immisit in eos iram furoris sui, tribulationem, et iram per angelos malos. Interdum etiam ipsius conscientiae … cum detur, sicut et Job dicit : Ira autem Domini est in corpore meo . Cur autem de caelo nunc ira dicitur revelari? Fortassis ad distinctionem alterius irae, quae non est de caelo, ut est illud : Furor draconum vinum eorum, et furor serpentium insanabilis. Aut forte quod ipsi adversum quos sermo dirigitur, non in ignorantia, sed in scientia veritatis peccare dicuntur, ideo in eos de caelo poena dirigitur: inde enim poenarum minister accipit potestatem. Vel certe quia spiritalia nequitiae adversum quas nobis certamen est, in coelestibus esse dicuntur, consequenter in eos qui ab his superantur, ira Dei de caelo dicitur jaculari : velut si dicamus quia ignita in eos tela inde vibrantur, et vulnera, quibus in peccata currunt, inde suscipiunt: hi vero qui totius veritatis expertes sunt, velut qui nihil habeant commune cum caelo et luce, iram vel vitiorum suorum, passionumque, vel daemonum, quibus se sponte subdiderunt, perferunt. In omnem impietatem et iniquitatem hominum, qui veritatem in iniquitate detinent. Impietas, in Deum peccare est; iniquitas, in homines. In Deum ergo et in homines peccant qui veritatem in iniquitate detinent. Quam veritatem agnovisse credendi sunt homines naturalibus et a Deo animae insitis rationibus; quibus tantum prudentiae concessum est, ut quod notum est Dei, id est, quod agnosci de Deo potest per conjecturam creaturae, ex his quae videri possunt invisibilia ejus agnoscerent. Hoc ex pacto justum erit judicium Dei etiam erga eos qui ante adventum Christi, cum potuerint Deum agnoscere, ab ejus cultu declinantes, ad imagines hominum adorandas et animalium diverterunt. Ut enim breviter, et omni in unum collecta definitione dicamus, adorare alium quempiam praeter Patrem, et Filium, et Spiritum sanctum, impietatis est crimen. Quia quod notum est Dei, manifestum est in illis : Deus enim illis manifestavit. Jam et superius diximus, quia notum est Dei hoc quod ex hujus mundi consequentia vel rationibus assequi possunt, sicut et ipse Apostolus ex consequentibus indicat, dicens invisibilia ejus per ea quae facta sunt contemplari. Ignotum autem Dei intelligendum est ratio substantiae ejus vel naturae; cujus quae sit proprietas, puto quod non solum nos homines, sed et omnem lateat creaturam; aut si aliquando tantus erit naturae rationabili profectus, ut in hanc quoque possit pervenire notitiam, Dei est nosse. Tale enim aliquid mihi sperandum videtur ex his quae a salvatore dicuntur : quia Filium nemo novit, nisi Pater : neque Patrem quis novit, nisi Filius, et cui uoluerit Filius revelare. Non enim addidisset, Et cui voluerit Filius reuelare, nisi sciret aliquos esse quibus revelare velit.
idols; “and calling themselves wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of man, and of birds, and of four-footed beasts, and of serpents.” In these words the Apostle also shows that whatever the wise of this world attained of the knowledge of the truth, they attained by God's revealing; but while they either pursue vainglory, or flatter ancient errors, or are held back by fear of rulers, they become the judges of their own condemnation, since by them the truth which they had come to know by God's revealing is either concealed, freedom of speech being shut out, or denied by the iniquity of their deeds. The wrath of God, then, sometimes seems to be the name for the very power that presides over the ministers of punishments and inflicts torments on sinners; as I think is signified in what is related, that the wrath of God moved David to order Joab to number the people. And its ministers and associates are signified in what is said, “He sent upon them the wrath of his fury, tribulation and wrath, through evil angels.” Sometimes also of conscience itself … as Job too says, “But the wrath of the Lord is in my body.” But why is wrath now said to be revealed from heaven? Perhaps to distinguish it from another wrath which is not from heaven, as in this: “Their wine is the fury of dragons, and the incurable fury of serpents.” Or perhaps because those against whom the discourse is directed are said to sin not in ignorance but in knowledge of the truth, punishment is directed against them from heaven: for from there the minister of punishments receives his power. Or certainly, because the spiritual forces of wickedness against which our struggle is are said to be in the heavenly places, consequently the wrath of God is said to be hurled from heaven against those who are overcome by them: as if we should say that fiery darts are brandished against them from there, and that from there they receive the wounds by which they run into sins; whereas those who have no share at all in the truth, as having nothing in common with heaven and light, endure the wrath either of their own vices and passions or of the demons to whom they have of their own accord subjected themselves. “Against all ungodliness and unrighteousness of men who hold the truth in unrighteousness.” Ungodliness is to sin against God; unrighteousness, against men. They sin, then, against God and against men who hold the truth in unrighteousness. Men are to be believed to have known this truth by natural reasons implanted in the soul by God; and so much prudence was granted them that what is known of God, that is, what can be known about God by inference from creation, they could recognize, his invisible things from the things that can be seen. On this basis the judgement of God will be just even toward those who before the coming of Christ, though they could have known God, turned aside from his worship to adore the images of men and animals. For, to say it briefly and gather everything into one definition, to worship any other besides the Father and the Son and the Holy Spirit is the crime of ungodliness. “Because what is known of God is manifest in them; for God has manifested it to them.” We have already said above that what is known of God is what they can attain from the order or reasons of this world, as the Apostle himself indicates in what follows, saying that his invisible things are contemplated through the things that have been made. But what is unknown of God must be understood as the reason of his substance or nature; what its property is, I think, is hidden not only from us men but from every creature; or if at some time the progress of rational nature will be so great that it can come even to this knowledge, that is God's to know. For I think something of this kind is to be hoped from what is said by the Saviour: “No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wishes to reveal him.” For he would not have added “and he to whom the Son wishes to reveal him” unless he knew that there are some to whom he wishes to reveal him.
Textual problem in this passage: see the notes.
Rom 1:21 (allusion, high confidence) · Rom 1:22 (quotation, high confidence) · Rom 1:23 (quotation, high confidence) · 2 Sam 24:1 (allusion, high confidence) · Ps 78:49 (77:49 LXX) (quotation, high confidence) · Job 6:4 (quotation, high confidence) · Deut 32:33 (quotation, high confidence) · Eph 6:12 (allusion, high confidence) · Eph 6:16 (allusion, medium confidence) · Rom 1:18 (quotation, high confidence) · Rom 1:19 (quotation, high confidence) · Rom 1:20 (allusion, high confidence) · Matt 11:27 (quotation, high confidence)
Notes and citation
Summary: The philosophers knew the truth by God's revealing but suppressed it; God's wrath is the power that punishes, revealed 'from heaven' against those who sin knowingly; God's knowable works are manifest, his nature unknown save as the Son reveals.
- Rom 1:21–23, 18–20; 2 Sam 24:1; Ps 78:49 (77:49 LXX); Job 6:4; Deut 32:33; Eph 6:12; Eph 6:16; Matt 11:27. Lines are lost in the scan after “Sometimes also of conscience itself” (marked “…”). The phrase rendered “freedom of speech being shut out” (exclusa libertate) is ambiguous. The first word, “idols,” completes the clause begun at the end of 1.15; its first letters were lost at the section break. Migne's notes are removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's notes leaked into the text; word split; OCR slip; OCR slip and stray mark; OCR slip; word split; OCR slip; words joined; OCR slips; OCR slips and footnote marker; OCR slips; word split; first letters lost at the section break; footnote marker; lines lost in the scan marked …; missing space; stray mark; stray mark and OCR slip; stray marks; word split; word split): ila; et dicentes → idola; et dicentes; stulti {acti sunt, ia commutarerunt → stulti facti sunt, et commutaverunt; et serpentium '9. In quibus → et serpentium. In quibus; ea quidem qine ad sapien' tes Steculi → ea quidem quae ad sapientes saeculi; aut vantn gloria: student → aut vanae gloriae student; metu principum rel’renantur, damnationis sua: ipsi judices lium; → metu principum refrenantur, damnationis suae ipsi judices fiunt;; Ila ergo Dei ira videl-ur → Ira ergo Dei videtur; praeest pinnarum ministris, etquae → praeest poenarum ministris, et quae; ejus signiticantur → ejus significantur; Immisit in eos ‘m furoris sui → Immisit in eos iram furoris sui; ipsius conscientiae, cum detur → ipsius conscientiae … cum detur; Ira autem ‘Domini → Ira autem Domini; ira dicitur revelari?Fortassis → ira dicitur revelari? Fortassis; alterius iraa, quae non est tle caelo → alterius irae, quae non est de caelo; Furor dracomtm rinam eorum, et {uror serpentium insanabilis “. Ant forte → Furor draconum vinum eorum, et furor serpentium insanabilis. Aut forte; sermo diri? grtur, nou in ignorantia → sermo dirigitur, non in ignorantia; de caelo paena dirigi. tur → de caelo poena dirigitur; spiritalia nequitia: adverslim qna: nobis certamen est ", → spiritalia nequitiae adversum quas nobis certamen est,; qui ab bis superantur → qui ab his superantur; vulnera, quibusin peccata currunt, inde suscipiunt : bi vero → vulnera, quibus in peccata currunt, inde suscipiunt: hi vero; commune cum ctelo → commune cum caelo; vel dmmonum, ’ quibus → vel daemonum, quibus; In onmem impietatem → In omnem impietatem; detinent . impietas, in Dettm peccare → detinent. Impietas, in Deum peccare; et in 110mines peccant → et in homines peccant; Quam veritatem agnOvisse → Quam veritatem agnovisse; tantum prudentia: concessum → tantum prudentiae concessum; quod uotum est Dei → quod notum est Dei; per co.ujecturam creaturae. ex his → per conjecturam creaturae, ex his; qui—ante adven- ο tum → qui ante adventum; hominum adorandus → hominum adorandas; Deus enint i!!is manifestavit . → Deus enim illis manifestavit.; superius diximus. quia → superius diximus, quia; ex consequentibus indicat , (licens → ex consequentibus indicat, dicens; ratio substantia: ejus vel natura: ; → ratio substantiae ejus vel naturae;; quae sit prOpiietas → quae sit proprietas; lateat creaturam :aut → lateat creaturam; aut; rationabili prol'eetus → rationabili profectus; pervenire - n0titiam → pervenire notitiam; mihi spe- ” Job vt, 4. Deut. χχιιι, t,'16. ,αὲῗῗξιέξθ mss. Editi vero, et venenum aspidum in- ,ἔξω Editi,magister. Paulo post, spiritales nequirandum videtur → mihi sperandum videtur; Filius revelare ". → Filius revelare.; quibus reveo lare velit → quibus revelare velit.
Topics: Trinity
Cite (SBL): Origen, Comm. Rom. 1.16 (PG 14:862b–864a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-16). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-16) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.17PG 14:864a–864d
Invisibilia enim ejus a creatura mundi, per ea quae facta sunt, intellecta conspiciuntur, et sempiterna ejus virtus ac divinitas, ut sint inexcusabiles : quia cum cognovissent Deum, non sicut Deum magnificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et contenebratum est insipiens cor eorum. Dicentes enim se esse sapientes, stulti facti sunt, et immutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium . Paene jam de his singulis in superioribus dissertum est. Diximus enim haec quamvis ad omnes homines quibus inest ratio naturalis, maxime tamen spectare ad Sapientes hujus mundi, et eos qui philosophi nominantur, quibus praecipue creaturas mundi, et omnia quae in eo facta sunt, discutere disciplina est, et per haec quae videntur, ea quae non videntur ratione colligere. Sciendum tamen est quod hic invisibilia quae nominat, de creaturis dicit; de quibus et in alio loco idem Apostolus scribit: quia omnia per ipsum, id est per Jesum Christum, facta sunt, sive quae in caelo sunt, sive quae in terra, visibilia et invisibilia. Et ideo praeter ea quae invisibilia dixit, addit: Et sempiterna ejus virtus, ac divinitas. Virtus ergo Dei quae sempiterna est, et divinitas quae nihilominus sempiterna est, ex conjecturis agnoscitur creaturae. Virtus est qua regit omnia; divinitas qua replet universa. Ex hoc ergo inexcusabiles fiunt: quia cum manifestante Deo cognoverint Deum, non ut dignum est coluerunt, aut gratias egerunt; sed per cogitationum suarum vanitatem, dum formas et imagines requirunt in Deo, in semetipsis Dei imaginem perdiderunt, et qui jactare se in luce sapientiae videbantur, in profundas stultitiae tenebras devoluti sunt. Quid enim tam tetrum, tam obscurum, tamque tenebrosum, quam gloriam Dei ad corporalem et corruptibilem humanae formae effigiem vertere, ut moris est his qui simulacra venerantur, et divinae majestatis eminentiam volucribus, et quadrupedibus, et serpentibus exaequare?
“For his invisible things from the creation of the world are clearly seen, being understood through the things that have been made, and his eternal power and divinity, so that they are without excuse: because, though they had known God, they did not magnify him as God nor give thanks, but became vain in their thoughts, and their senseless heart was darkened. For calling themselves wise they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents.” Almost all of these points have been discussed above. For we said that these things, though they concern all men in whom there is natural reason, yet especially concern the wise of this world and those who are called philosophers, whose discipline it is especially to examine the creatures of the world and all that has been made in it, and through the things that are seen to gather by reason the things that are not seen. We must know, however, that the invisible things he names here he says of creatures; of which the same Apostle also writes in another place that all things were made through him, that is, through Jesus Christ, whether in heaven or on earth, visible and invisible. And therefore, besides the invisible things he spoke of, he adds, “and his eternal power and divinity.” The power of God, then, which is eternal, and the divinity, which is likewise eternal, are recognized by inference from creation. Power is that by which he rules all things; divinity, that by which he fills the universe. From this, then, they become inexcusable: because, though they knew God by God's manifesting, they did not worship him as is fitting, nor give thanks; but through the vanity of their thoughts, while they seek forms and images in God, they lost the image of God in themselves; and those who seemed to boast themselves in the light of wisdom were rolled down into the deep darkness of folly. For what is so foul, so dark and so gloomy as to turn the glory of God into the bodily and corruptible likeness of human form, as is the custom of those who venerate idols, and to make the eminence of the divine majesty equal to birds and four-footed beasts and serpents?
Rom 1:20 (quotation, high confidence) · Rom 1:21 (quotation, high confidence) · Rom 1:22 (quotation, high confidence) · Rom 1:23 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · John 1:3 (allusion, medium confidence)
Notes and citation
Summary: The philosophers, who study creation, could know God's eternal power and divinity from it; by seeking forms in God they lost God's image in themselves and fell into idolatry.
- Rom 1:20–23; Col 1:16 (with John 1:3).
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; missing space; OCR slips; OCR slips and footnote marker; OCR slips; word split; stray mark; stray number; words joined): nuisibilia enim ejus acreatura mundi, per ea qute facta → Invisibilia enim ejus a creatura mundi, per ea quae facta; et sempiterno ejus virtus → et sempiterna ejus virtus; Deum magnificaverunt. aut gratias → Deum magnificaverunt, aut gratias; hominis. et rotucrum → hominis, et volucrum; Pette jam → Paene jam; et eos qui phil050phi nomi nantur → et eos qui philosophi nominantur; per haec quae. videntur → per haec quae videntur; in al.o loco → in alio loco; per ipsum. id est → per ipsum, id est; sive qua! in caelo sunt, siue quae in terra, uisibilia et invisibili ". → sive quae in caelo sunt, sive quae in terra, visibilia et invisibilia.; ac dirinitas → ac divinitas; divinitas quas nibilominus‘sempiterua → divinitas quae nihilominus sempiterna; creaturae.Virtns est qua → creaturae. Virtus est qua; cum maniiestante → cum manifestante; non utdignum → non ut dignum; sed 473, per → sed per; dum fortnas → dum formas; humanae formae elligiem → humanae formae effigiem; ut moris est bis qui → ut moris est his qui; et divina: majestatis → et divinae majestatis.
Cite (SBL): Origen, Comm. Rom. 1.17 (PG 14:864a–864d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-17). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-17) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.18PG 14:864d–868a
Pro quibus causis justissima utique tradidit eos Deus in desideriis cordis eorum in immunditiam, ut contumeliis afficiant corpora sua in semetipsis : qui commutaverunt veritatem Dei in mendacium, et coluerunt, et servierunt creaturae potius quam Creatori, qui est benedictus in secula . Quae singula, quamvis juxta Ecclesiae fidem consequenter explanari videantur, quod praecedentibus causis culparum jure et merito deserantur a Deo hi qui veritatem, quam Deo revelante cognoscunt, in iniquitate detinent, et per hoc quod deseruntur, traduntur desideriis cordis sui; quorum desideria cordis haec erant, ut immunditiis et contumeliis afficerent corpora sua in semetipsis : et quali judicio erga divinitatis usi sunt venerationem, dum Dei incorruptibilis gloriam ad foedas et indignas deducunt hominum vel animalium formas, tali etiam erga semetipsos utantur vice, ut rationabiles homines vivant more irrationabilium belluarum : tamen requiramus ab his qui Deum bonum negant etiam justum esse indicem, quid respondeant de his quae dicit Apostolus, quod tradidit eos Deus in desideriis cordis in immunditiam, ut contumeliis afficiant corpora sua. Videbitur enim in hoc non solum ipsorum ratio, quae penitus excluditur, sed et nostra responsio coarctari. Quomodo enim justum erit eum qui traditur, quamvis pro peccatis tradatur, tamen ad concupiscentias tradi, et ad hoc tradi, ut immunditiis et concupiscentiis afficiat corpus suum? Sicut enim huic qui, verbi causa, tenebris traditur ad poenam, imputari non potest quod in obscuro sit; et qui igni traditur, culpari pro hoc ipso non potest cur uratur, ita his qui desideriis et immunditiis traduntur ut contumeliis afficiant corpora sua, non digne videbitur imputari, si in desideriis et immunditiis positi, corpora sua contumeliis maculent. Marcion ergo, et omnes qui de schola ejus velut … ctionis apostolicae, per quam dubiae mentes offendi videntur, aperiat. Frequenter in Scripturis invenimus, et a nobis saepe dissertum est, quod homo spiritus, et corpus et anima esse dicatur. Verum cum dicitur quia caro concupiscit adversus spiritum, spiritus autem adversus carnem , media procul dubio ponitur anima, quae vel desideriis spiritus acquiescat, vel ad carnis concupiscentias inclinetur : et si quidem se junxerit carni, unum cum ea corpus in libidine et concupiscentiis ejus efficitur: si vero se sociaverit spiritui, unus cum ea spiritus erit. Idcirco denique de his quorum se animae ex integro cum carne junxerunt, dicit Dominus in Scripturis: Jam non permanebit spiritus meus in hominibus istis, quia caro sunt : de his autem quorum anima fuerat spiritui sociata, Apostolus dicit : Vos autem non estis in carne, sed in spiritu . Sunt praeterea (sicut in multis Scripturae locis invenimus) etiam utriusque partis, vel utriusque viae fautores quidam et adjutores angeli. Nam carni concupiscenti adversus spiritum favet diabolus, et angeli ejus, et omnes spiritales nequitiae in caelestibus, cunctique adversum quos hominibus luctamen est, principatus, et potestates, et mundi hujus rectores tenebrarum. Econtrario vero spiritui adversus carnem decertanti, animamque humanam, quae media est, ad se revocare conanti, favent et adjuvant angeli boni omnes illi de quibus Dominus ait, quia angeli eorum semper vident faciem Patris mei qui in caelis est ; et de quibus Apostolus ad Hebraeos ait : Nonne omnes sunt ministri spiritus, ad ministerium missi propter eos qui haereditatem capiunt salutis? Favet et ipse Dominus, quippe qui etiam animam suam ponit pro ovibus suis. Sed ex utraque parte favoris disciplina servatur. Non enim vi res agitur, neque necessitate in alteram partem anima declinatur; alioquin nec culpa ei, nec virtus posset ascribi ; nec boni electio praemium, nec declinatio mali supplicium mereretur : sed servatur ei in omnibus libertas sui arbitrii, ut in quod voluerit ipsa declinet, sicut scriptum est : Ecce posui ante faciem tuam vitam et mortem, ignem et aquam. Vita ergo Christus est, et mors novissimus inimicus, qui est diabolus. Habet ergo in arbitrio suo anima, si velit, eligere vitam Christum. aut in mortem diabolum declinare. Quod si agnoscens anima Deum, Christum vitam suam amplexata non fuerit, nec sicut Deum magnificaverit, aut gratias egerit, sed evanuerit in cogitationibus suis, et mutaverit gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis et volucrum, et quadrupedum, et serpentium, et in his omnibus declinaverit ad carnem, atque eos qui carnis desideriis favent: derelinquetur sine dubio et deseretur ab eis qui eam favore suo ut spiritui jungeretur animabant : et concedent eam, vel tradent desideriis cordis sui. quibus carni sociatur et adhaeret. Neque enim obsistentem eam ac reluctantem, ad ea quae refugit ac respuit revocabunt. Cujus rei imaginem, si adhuc videtur obscura, tali quadam specie manifestiorem planioremque reddemus. Ponamus esse aliquod domicilium, in quo cum corpore et spiritu velut cum duobus consiliariis habitet anima; pro foribus vero hujus domicilii astare pietatem, omnesque cum ea virtutes : ex alia vero parte impietatem, omnesque luxuriarum ac libidinum formas, et exspectare animae nutum, quem ex duobus pro foribus observantibus chorum introduci ad se desideret, quem repelli. Nunc si spiritui obtemperans, et meliori usa consiliario, pietatis et pudicitiae ad se evocaverit chorum, ille alius spretus repudiatusque discedet. Si vero carnis usa consiliis, impietatis ad se et libidinis introduxerit turmam, omnis illa sanctitatis et pietatis corona, cui malorum anima concilium praetulit,justa cum indignatione recedet, relinquens eam desideriis cordis sui, ut ignominia et contumeliis afficiat corpus suum in semetipsa, quae commutavit veritatem Dei in mendacium, et introducens ad se impietatis et infidelitatis principem, colit et servit potius creaturae quam creatori, qui est benedictus in saecula. Quibus sane ex causis anima humana tanti hujus discriminis tam ancipitem subeat statum, non est praesentis loci discutere. Eorum ergo est contumeliis afficere corpora sua, qui deserviunt simulacris: et eorum est colere creaturam, qui reliquerint Creatorem. Nos autem qui nullam creaturam, sed Patrem, et Filium, et Spiritum sanctum colimus et adoramus, sicut non erramus in cultu, ita nec in actibus quidem et conversatione peccemus; neque imitemur eos qui contumeliis afficiunt corpora sua in semetipsis : sed aspicientes quod dicit Apostolus: An nescitis quia corpora vestra membra Christi sunt? et iterum : Quia corpus vestrum templum est Spiritus sancti : ut membra Christi, et templum Spiritus sancti, corpora nostra in omni sanctitate et puritate servemus, quo non solum digna angelorum ingressibus fiant, verum et habitatione Spiritus sancti, et mansione Patris ac Filii qui dicit de eo qui in mandatis suis permanet: Ego et Pater veniemus, et mansionem apud eum faciemus.
“For which reasons God gave them up, most justly, in the desires of their hearts to uncleanness, so that they dishonour their bodies among themselves: who changed the truth of God into a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever.” Each of these points seems to be explained consistently according to the faith of the Church: namely, that for the preceding causes of their faults those are justly and deservedly abandoned by God who hold in iniquity the truth which they know by God's revealing, and that by being abandoned they are given up to the desires of their heart; and the desires of their heart were these, to dishonour their bodies among themselves with uncleanness and indignities; and with whatever judgement they treated the veneration of the divinity, when they brought down the glory of the incorruptible God to the foul and unworthy forms of men or animals, they experience a like requital toward themselves, so that, though rational men, they live after the manner of irrational beasts. Yet let us ask those who deny that the good God is also a just judge what they answer about what the Apostle says, that God gave them up in the desires of their heart to uncleanness, so that they dishonour their bodies. For in this not only will their reasoning seem to be wholly excluded, but our own answer will seem hard pressed. For how will it be just that he who is given up, even though he is given up for sins, should be given up to lusts, and given up to this, that he defile his body with uncleanness and lusts? For just as it cannot be imputed to one who, for example, is given up to darkness for punishment, that he is in the dark; and one who is given up to fire cannot be blamed for this, that he is burned: so too it will not seem fitting to impute it to those who are given up to desires and uncleanness so as to dishonour their bodies, if, placed in desires and uncleanness, they stain their bodies with dishonour. Marcion, then, and all who from his school, like … of the apostolic reading, by which doubtful minds seem to be offended, may open. We often find in the Scriptures, and it has often been discussed by us, that man is said to be spirit and body and soul. But when it is said that the flesh lusts against the spirit and the spirit against the flesh, the soul without doubt is placed in the middle, and either acquiesces in the desires of the spirit or inclines to the lusts of the flesh; and if it joins itself to the flesh, it becomes one body with it in its lust and desires; but if it associates itself with the spirit, it will be one spirit with it. For this reason, then, of those whose souls have joined themselves wholly with the flesh the Lord says in the Scriptures, “My spirit shall not remain any longer in these men, because they are flesh”; but of those whose soul had been joined to the spirit, the Apostle says, “But you are not in the flesh but in the spirit.” There are, moreover (as we find in many places of Scripture), certain angels who favour and help either part, or either way. For the devil and his angels, and all the spiritual forces of wickedness in the heavenly places, and all those against whom men have a struggle, principalities and powers and world-rulers of this darkness, favour the flesh that lusts against the spirit. But on the contrary, the spirit that strives against the flesh and tries to call back to itself the human soul, which is in the middle, is favoured and helped by all the good angels, those of whom the Lord says that their angels always behold the face of my Father who is in heaven, and of whom the Apostle says to the Hebrews, “Are they not all ministering spirits sent to serve for the sake of those who will inherit salvation?” The Lord himself too gives his favour, as he who even lays down his life for his sheep. But on either side the rule of favour is observed. For the matter is not carried on by force, nor is the soul inclined to either part by necessity; otherwise neither fault nor virtue could be ascribed to it, nor would the choice of good deserve a reward, nor turning to evil punishment; but in all things the freedom of its own choice is kept for it, so that it may itself incline to whichever it wishes, as it is written: “Behold, I have set before your face life and death, fire and water.” Life, then, is Christ, and death the last enemy, who is the devil. The soul, then, has it in its choice, if it will, to choose life, that is, Christ, or to turn aside to death, the devil. And if the soul, knowing God, has not embraced Christ its life, nor magnified him as God, nor given thanks, but has become vain in its thoughts and changed the glory of the incorruptible God into the likeness of the image of corruptible man and of birds and four-footed beasts and serpents, and in all these has inclined to the flesh and to those who favour the desires of the flesh, it will without doubt be left and abandoned by those who by their favour were encouraging it to be joined to the spirit; and they will yield it up, or give it up, to the desires of its heart, by which it is associated with and cleaves to the flesh. For they will not call it back, resisting and struggling, to what it flees from and rejects. If the picture of this still seems obscure, we will make it clearer and plainer by a figure of this kind. Let us suppose that there is a dwelling in which the soul lives with the body and the spirit as with two counsellors; that before the doors of this dwelling stands godliness with all the virtues, and on the other side ungodliness with every form of luxury and lust; and that they await the soul's nod, which of the two companies watching at the doors it wishes to be brought in to it, and which to be driven off. Now if, obeying the spirit and using the better counsellor, it calls in to itself the company of godliness and chastity, that other, spurned and repudiated, will depart. But if, using the counsels of the flesh, it brings in to itself the troop of ungodliness and lust, that whole crown of holiness and godliness, to which the soul preferred the council of the wicked, will withdraw with just indignation, leaving it to the desires of its heart, to dishonour its body with ignominy and disgrace in itself; for it has changed the truth of God into a lie and, bringing in to itself the prince of ungodliness and unbelief, worships and serves the creature rather than the Creator, who is blessed for ever. For what reasons the human soul enters so doubtful a state of this great crisis, it is not the place here to discuss. It belongs, then, to those who are servants of idols to dishonour their bodies, and to those who have forsaken the Creator to worship the creature. But we, who worship and adore no creature but the Father and the Son and the Holy Spirit, as we do not err in worship, so let us not sin in deeds and conduct either; nor let us imitate those who dishonour their bodies among themselves; but looking to what the Apostle says, “Do you not know that your bodies are members of Christ?” and again, “That your body is a temple of the Holy Spirit,” let us keep our bodies, as members of Christ and a temple of the Holy Spirit, in all holiness and purity, so that they may be made worthy not only of the entrances of angels but also of the indwelling of the Holy Spirit and the abode of the Father and the Son, who says of him who abides in his commandments, “I and the Father will come and make our abode with him.”
Textual problem in this passage: see the notes.
Rom 1:24 (quotation, high confidence) · Rom 1:25 (quotation, high confidence) · Gal 5:17 (quotation, high confidence) · 1 Cor 6:16 (allusion, high confidence) · 1 Cor 6:17 (allusion, high confidence) · Gen 6:3 (quotation, high confidence) · Rom 8:9 (quotation, high confidence) · Eph 6:12 (allusion, high confidence) · Matt 18:10 (quotation, high confidence) · Heb 1:14 (quotation, high confidence) · John 10:11 (allusion, high confidence) · Deut 30:15 (allusion, medium confidence) · 1 Cor 15:26 (allusion, high confidence) · Rom 1:21 (allusion, high confidence) · Rom 1:23 (quotation, high confidence) · 1 Cor 6:15 (quotation, high confidence) · 1 Cor 6:19 (quotation, high confidence) · John 14:23 (quotation, high confidence)
Notes and citation
Summary: Against Marcion, God's 'giving up' of sinners to their desires is explained: the soul between flesh and spirit, helped by good or evil angels, freely chooses, and the virtues withdraw from the soul that chooses the flesh.
- Rom 1:24–25; Gal 5:17; 1 Cor 6:16–17; Gen 6:3; Rom 8:9; Eph 6:12; Matt 18:10; Heb 1:14; John 10:11; Sir 15:16–17 (outside the 66-book canon; cf. Deut 30:15); 1 Cor 15:26; Rom 1:21–23; 1 Cor 6:15; 1 Cor 6:19; John 14:23. Marcion and his followers, who denied that the good God is also the just judge, are Origen's opponents here. Lines are lost in the scan after “like” (marked “…”); the sentence resumes in the middle of a prayer that God may open the meaning of the apostolic reading. The teaching on free choice is Origen's, translated as written. Migne's notes are removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's footnote leaked into the text; Migne's footnote leaked into the text; OCR slip; Migne's footnote leaked into the text; word split; OCR read Latin as Greek letters; OCR slip; OCR slip and footnote marker; OCR slip; missing space; OCR slip; word split; OCR slips; OCR slips and footnote marker; OCR slips and stray mark; OCR slips; words joined; footnote marker; lines lost in the scan marked …; OCR slips; stray mark; words joined): eorum (9|) in immuno " Rom. t, l8. Rom. t, 19. ibid.20. mtiam, ut contumeliis afficiant corpora sua in semetv ipsis → eorum in immunditiam, ut contumeliis afficiant corpora sua in semetipsis; servierunt creatura: potius → servierunt creaturae potius; Qua: singula, quamvisjuxta Ecclesia! fidem → Quae singula, quamvis juxta Ecclesiae fidem; in iniquilale detentant → in iniquitate detinent; desideria cordis hrec erant, ut immunditia et contumeliis aliicerent → desideria cordis haec erant, ut immunditiis et contumeliis afficerent; usi sunt venerationem (99.). dum → usi sunt venerationem, dum; ad {tedas et indignas dcductmt → ad foedas et indignas deducunt; ut rationabiles hornines vivant more irrationabilium helluarum → ut rationabiles homines vivant more irrationabilium belluarum; respondeant de Itis qua: dicit → respondeant de his quae dicit; in intntumlitiam, ut contumeliis afliciant → in immunditiam, ut contumeliis afficiant; ratio, quze penitus → ratio, quae penitus; responsio eoarctari → responsio coarctari; ad hoc tradi, ιιι immunditiis et concupiscentiis alliciat → ad hoc tradi, ut immunditiis et concupiscentiis afficiat; Sicut cnim huic → Sicut enim huic; tenebris traditur ad pinnam → tenebris traditur ad poenam; culpari pro hoc ipso non potest ρ cur uratur → culpari pro hoc ipso non potest cur uratur; traduntur ιιι contumeliis alliciant → traduntur ut contumeliis afficiant; corpora sua contmneliis maculent → corpora sua contumeliis maculent; velut ctionis apostolicm, per quam dubiae mettles → velut … ctionis apostolicae, per quam dubiae mentes; a nobis stt-pe dissertum e5t, quod homo spiritus, et' corpus → a nobis saepe dissertum est, quod homo spiritus, et corpus; Verum eum dicitur quia caro concupiscit adversus spiritum, spiritus autent → Verum cum dicitur quia caro concupiscit adversus spiritum, spiritus autem; se junxerit carui → se junxerit carni; concupiscentiis ejus cilicitur": si vero se sociaverit spiritui, uu‘ns → concupiscentiis ejus efficitur: si vero se sociaverit spiritui, unus; quorum se animat ex integro → quorum se animae ex integro; Jam rton permanebit spiritus meus in horninibus → Jam non permanebit spiritus meus in hominibus; Aposmlus dicit → Apostolus dicit; Scripturae locisinvenimus → Scripturae locis invenimus; utriusque via: fautores → utriusque viae fautores; favet diabolus, ei angeli ejus, et Omnes spiritales nequitiae ιιι cceleétibus ", → favet diabolus, et angeli ejus, et omnes spiritales nequitiae in caelestibus,; et tnundi hujus → et mundi hujus; humanam, qua! media est → humanam, quae media est; angeli boui omnes illi de qutbus → angeli boni omnes illi de quibus; uident facient Patris mei qui in crelis est → vident faciem Patris mei qui in caelis est; et de quibus Apoc stolus → et de quibus Apostolus; Nonne ontnes → Nonne omnes; qui luere. ditatem capiunt salutis “‘l Favet ct ipse → qui haereditatem capiunt salutis? Favet et ipse; pro ovibus suis ". → pro ovibus suis.; disciplina scrvatur. Non enim vi res agitur (98;, neque necessitate itt alteram → disciplina servatur. Non enim vi res agitur, neque necessitate in alteram; virtus possetascribi → virtus posset ascribi; nec boni electio prtemium, nec declinatio ntali → nec boni electio praemium, nec declinatio mali; servatur ei itt omnibus → servatur ei in omnibus; posui ante [aciem tuam → posui ante faciem tuam; qui est diaholus. liabet → qui est diabolus. Habet; uec sicut “ v,l7. lC i5; Deum magnificaverit → nec sicut Deum magnificaverit; gloriam incorruptiliilis → gloriam incorruptibilis; et serpentium “, et in his → et serpentium, et in his; dgreliuquetur sine dultio → derelinquetur sine dubio; ut spiritui juugcretur auimabant → ut spiritui jungeretur animabant; Pouamus esse → Ponamus esse; et evspectare anima: nutum → et exspectare animae nutum; introduci ad se desideret,quem repelli. Nounc → introduci ad se desideret, quem repelli. Nunc; spretus repudiatusth (Ξ) discedet? → spretus repudiatusque discedet.; contmnoliis afliciatcorpus suum iu semetipsa,qumcommutavit α veritatem → contumeliis afficiat corpus suum in semetipsa, quae commutavit veritatem; et iutroduceus → et introducens; contumeliis allicere corpora sua, qui ideserviunt → contumeliis afficere corpora sua, qui deserviunt; qui contumeliis alliciunt corpora sua iu semetipsis → qui contumeliis afficiunt corpora sua in semetipsis; aSpicientes quod dicit Apostolus “: → aspicientes quod dicit Apostolus:; membra Christi διιπιῖ → membra Christi sunt?; Spiritus sancti , corpora nostra “flatu. seq. ibid. seq. in omni sanctitate → Spiritus sancti, corpora nostra in omni sanctitate; mansionem apud eum faciemus “. → mansionem apud eum faciemus..
Extrabiblical texts: Sir 15:17 (Sirach [in RC, EO, ETH canons]; quotation); Sir 15:16 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Origen, Comm. Rom. 1.18 (PG 14:864d–868a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-18). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-18) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.19PG 14:868a–870a
Propterea tradidit illos Deus in passiones ignominiae. Nam et feminae earum immutaverunt naturalem usum, in eum usum qui extra naturam est. Similiter autem et masculi, relicto naturali usu feminae, accensi sunt in desiderium sui in invicem, masculi in masculos turpitudinem operantes, et mercedem, quam oportuit, erroris sui in semetipsis recipientes. Et sicut non probaverunt Deum habere in notitiam, tradidit illos Deus in reprobum sensum, ut faciant ea quae non conveniunt, repletos omni iniquitate, malitia, fornicatione, nequitia, avaritia; plenos invidia, homicidiis, contentione, dolo, malignitate ; susurratores, obtrectatores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes, insipientes, incompositos; sine affectione, absque foedere, sine misericordia. Qui cum justitiam Dei cognovissent, non intellexerunt quoniam qui talia agunt, digni sunt morte; non solum qui faciunt illa, sed et qui consentiunt facientibus. Propterea inexcusabilis es, o homo omnis qui judicas: in quo enim alium judicas, teipsum condemnas. Eadem enim agis, quia judicas . Tertio invenimus ab Apostolo positum : Tradidit illos Deus. Et primae quidem traditionis causas dedit: Quia cum cognovissent Deum, non sicut Deum magnificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et contenebratum est insipiens cor eorum. Dicentes enim se esse sapientes, stulti facti sunt, et immutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium. Propterea, inquit, tradidit eos Deus in desideriis cordis eorum in immunditiam, ut contumeliis afficiant corpora sua in semetipsis. Secundae traditionis causam videtur praemittere cum dicit, quia commutaverunt veritatem Dei in mendacium, et coluerunt, et servierunt creaturae potius quam Creatori. Propterea, ait, tradidit illos Deus in passiones ignominiae. Quae tamen secunda traditio gravioribus flagitiis videtur obnoxia. Etenim feminae, inquit, eorum immutaverunt naturalem usum, in eum usum qui extra naturam est. Similiter et masculi, relicto naturali usu feminae, accensi sunt in desiderium sui in invicem, masculi in masculos turpitudinem operantes, et mercedem, quam oportuit, erroris sui in semetipsis recipientes. Tertiae quoque traditionis causas videtur dare cum dicit: Et sicut non probaverunt Deum habere in notitiam, tradidit illos Deus in reprobum sensum, ut faciant ea quae non conveniunt, repletos omni iniquitate, malitia, caeterisque sceleribus, quae consequenter enumerat. Verum distinctiones istae causarum non mihi videntur satis congruere ad ea, quae singulis quibusque subjecta sunt, crimina. Quomodo enim turpioribus flagitiis traditur is qui creaturae servit, magis quam ille qui gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium mutarit? Aut quomodo supra utrumque horum velut cumulo cuidam traduntur malorum hi qui non probaverunt Deum habere in notitiam? Unde magis mihi videntur omnes hae causae, quae traditionibus singulis praeferuntur, in unum coacervandae, et rursus traditionum species in unum, ut (verbi causa) ita dicamus : Quoniam quidem homines mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentium ; et quia commutaverunt veritatem Dei in mendacium, et coluerunt, et servierunt creaturae potius quam Creatori, nec probaverunt Deum habere in notitiam : propter haec omnia tradidit eos Deus in desideriis cordis eorum in immunditiam, ut contumeliis afficiant corpora sua; et tradidit eos in passiones ignominiae, ut feminae eorum immutarent naturalem usum, in eum qui extra naturam est. Similiter quoque et masculi, relicto naturali usu feminae, accenderentur in desiderium sui invicem, masculi in masculos turpitudinem operantes. Sed et tradidit eos Deus in reprobum sensum, ut faciant ea quae non conveniunt, quia erant repleti omni iniquitate, malitia, nequitiaque et avaritia, plenique erant invidia, homicidiis, contentione, dolo, et caeteris, quae scripta sunt, malis : quique cum cognovissent justitiam Dei, non intellexerunt hanc esse, ut qui talia agunt digni sint morte, non solum qui faciunt illa, sed et qui consentiunt facientibus. Et ideo pro his omnibus malis inexcusabiles erunt , dum alios in his, quae ipsi agunt, sceleribus et judicant, et condemnant. De se enim pronuntiat quis, cum de his quae ipse committit, alium punit. Arbitror autem sufficere ea quae de traditionis specie supra dicta sunt, quomodo Deus tradere dicitur eos, quorum actus et animum a se declinantem et indulgentem vitiis abhorrescit et deserit, et eadem repetere superfluum puto. Duo sunt sane quae in hoc loco indicari reor, quorum alterum designari videtur ex altero. Certum namque est, quod si quemquam tradiderit Deus vel in desideria cordis sui, vel in passiones ignominiae, vel in reprobum sensum, continuo tanquam in terra pessima et reproba, omnis illa in eo qui traditur, seges criminum surgat. Et rursum si quis, cum cognoverit Deum, non sicut Deum magnificet, aut gratias agat, sed sit talis
“For this reason God gave them up to passions of dishonour. For their women changed the natural use into that use which is against nature. And likewise the men also, leaving the natural use of the woman, burned in their desire toward one another, men with men working shamefulness, and receiving in themselves the recompense of their error which was due. And as they did not see fit to have God in knowledge, God gave them up to a reprobate mind, to do the things that are not fitting, filled with all iniquity, malice, sexual immorality, wickedness, avarice; full of envy, murders, strife, deceit, malignity; whisperers, slanderers, hateful to God, insolent, proud, boastful, inventors of evils, disobedient to parents, foolish, disorderly, without affection, without covenant, without mercy. Who, though they had known the justice of God, did not understand that those who do such things are worthy of death; not only those who do them, but also those who consent to those who do them. Therefore you are without excuse, O man, everyone who judges; for in that you judge another you condemn yourself. For you who judge do the same things.” For the third time we find the Apostle writing, “God gave them up.” And he gave the causes of the first giving up: “Because, though they had known God, they did not magnify him as God nor give thanks, but became vain in their thoughts, and their senseless heart was darkened. For calling themselves wise they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of serpents. Therefore,” he says, “God gave them up in the desires of their hearts to uncleanness, so that they dishonour their bodies among themselves.” He seems to set first the cause of the second giving up when he says that they changed the truth of God into a lie and worshipped and served the creature rather than the Creator. “For this reason,” he says, “God gave them up to passions of dishonour.” This second giving up, however, seems liable to graver shameful deeds. “For their women,” he says, “changed the natural use into that use which is against nature. And likewise the men also, leaving the natural use of the woman, burned in their desire toward one another, men with men working shamefulness, and receiving in themselves the recompense of their error which was due.” He seems to give the causes of the third giving up too when he says, “And as they did not see fit to have God in knowledge, God gave them up to a reprobate mind, to do the things that are not fitting, filled with all iniquity, malice,” and the other crimes which he lists in order. But these distinctions of causes do not seem to me to fit well enough the crimes placed under each. For how is he who serves the creature given up to more shameful deeds than he who changed the glory of the incorruptible God into the likeness of the image of corruptible man and of birds and four-footed beasts and serpents? Or how are those who did not see fit to have God in knowledge given up, above both of these, to a kind of heap of evils? Hence it seems to me rather that all these causes, which are set before each giving up, should be heaped together into one, and again the kinds of giving up into one; so that (for example) we should say thus: Since men changed the glory of the incorruptible God into the likeness of the image of corruptible man and of birds and four-footed beasts and serpents, and since they changed the truth of God into a lie and worshipped and served the creature rather than the Creator, and did not see fit to have God in knowledge: on account of all these God gave them up in the desires of their hearts to uncleanness, so that they dishonour their bodies; and he gave them up to passions of dishonour, so that their women changed the natural use into that which is against nature; and likewise the men too, leaving the natural use of the woman, were inflamed in their desire toward one another, men with men working shamefulness. And God also gave them up to a reprobate mind, to do the things that are not fitting, because they were filled with all iniquity, malice, wickedness and avarice, and were full of envy, murders, strife, deceit and the other evils that are written; and though they had known the justice of God, they did not understand that it is this, that those who do such things are worthy of death, not only those who do them but also those who consent to those who do them. And therefore for all these evils they will be without excuse, since they judge and condemn others for the very crimes they themselves commit. For a man pronounces sentence on himself when he punishes another for what he himself commits. But I think that what was said above about the nature of this giving up suffices: how God is said to give up those whose acts and mind, turning away from him and indulging in vices, he abhors and abandons; and I think it superfluous to repeat the same things. Two things, indeed, I believe are indicated in this place, of which one seems to be signified by the other. For it is certain that if God has given anyone up either to the desires of his heart, or to passions of dishonour, or to a reprobate mind, at once, as in very bad and reprobate soil, the whole crop of crimes springs up in the one who is given up. And again, if anyone, though he has known God, does not magnify him as God nor give thanks, but is such
Rom 1:26 (quotation, high confidence) · Rom 1:27 (quotation, high confidence) · Rom 1:28 (quotation, high confidence) · Rom 1:29 (quotation, high confidence) · Rom 1:30 (quotation, high confidence) · Rom 1:31 (quotation, high confidence) · Rom 1:32 (quotation, high confidence) · Rom 2:1 (quotation, high confidence) · Rom 1:21 (quotation, high confidence) · Rom 1:22 (quotation, high confidence) · Rom 1:23 (quotation, high confidence) · Rom 1:24 (quotation, high confidence) · Rom 1:25 (quotation, high confidence)
Notes and citation
Summary: Origen discusses Paul's three 'givings up' (Rom 1:24, 26, 28) and proposes that all the causes and all the punishments be read together; those who judge others for what they do condemn themselves.
- Rom 1:26–2:1; Rom 1:21–24; Rom 1:25. The verses on same-sex relations (Rom 1:26–27) are quoted and discussed as Paul wrote them and are translated as written; fornicatio is rendered “sexual immorality.” Migne's footnote leaked into the text is removed by logged correction.
Notes on the original text
- Digital text corrected (Migne's footnote leaked into the text; OCR slips; Migne's footnote leaked into the text; word split; OCR slip; OCR slip and footnote marker; OCR slip; missing space; OCR slip; word split; OCR slips; OCR slips and footnote marker; OCR slips and stray mark; OCR slips, stray number and words joined; OCR slips; word split; OCR slips; words joined; footnote marker, OCR slips and words joined; missing space; word split): Nam et femina: earum → Nam et feminae earum; Si: militer autem et masculi, relicto naturali usit femina. → Similiter autem et masculi, relicto naturali usu feminae,; turpitudinem aperantes → turpitudinem operantes; iniquitate, ntalitia → iniquitate, malitia; avaritia;plenos → avaritia; plenos; incompositos;sine affectione, absque ftrdere → incompositos; sine affectione, absque foedere; facientibus ". Propterea inexcusabilis es, υ homo omnis qui judicas : in quo enimalium judicas, leipsum condemnas. → facientibus. Propterea inexcusabilis es, o homo omnis qui judicas: in quo enim alium judicas, teipsum condemnas.; Et prima: quidem traditionis causas dedit“, Quia cum cognorissent Deum, non sicut Deum magni/imperant, aut gratias egerunt ; scd → Et primae quidem traditionis causas dedit: Quia cum cognovissent Deum, non sicut Deum magnificaverunt, aut gratias egerunt; sed; stulti factt sunt, et immutat-erunt → stulti facti sunt, et immutaverunt; in immunditiam , stt contumeliis → in immunditiam, ut contumeliis; Secunda traditionis causam videtur praemittere cum dicit", → Secundae traditionis causam videtur praemittere cum dicit,; et coluerunt. et servierunt creatura: potius quam Creatori. Pr0pterea → et coluerunt, et servierunt creaturae potius quam Creatori. Propterea; in passiones ignominiw. Qure tamen secumla → in passiones ignominiae. Quae tamen secunda; Etenim feminas. 475 inquit, eorumimmutaverunt naturalem usum, in eunt usum → Etenim feminae, inquit, eorum immutaverunt naturalem usum, in eum usum; relicto naturali usu femina, accensi sunt v, ‘23. Boni. ι, seq. Rotu. ll, ί. Rom. ἰι desiderium → relicto naturali usu feminae, accensi sunt in desiderium; Tertia quoque traditionis causas videtur dare cum dicit '“ :Et sicut non probauerunt Deum habere in notitiam, tradidit illas Deus in reprobum sensum, ut faciunt → Tertiae quoque traditionis causas videtur dare cum dicit: Et sicut non probaverunt Deum habere in notitiam, tradidit illos Deus in reprobum sensum, ut faciant; ea‘terisqne sceleribus, qua consequenter → caeterisque sceleribus, quae consequenter; distinctiones ista causarum non inibi videntur satis congruere ad ea, qua singulis → distinctiones istae causarum non mihi videntur satis congruere ad ea, quae singulis; is qui creatura servit → is qui creaturae servit; Supra utrumque borum velut cumini cuidam traduntur malorum bi qui → supra utrumque horum velut cumulo cuidam traduntur malorum hi qui; omnes ha causa, qua traditionibus singulis pra-fernntur. in unum coacervanda, et rursus \traditionum → omnes hae causae, quae traditionibus singulis praeferuntur, in unum coacervandae, et rursus traditionum; homines mntaverunt → homines mutaverunt; in sitnilitudinem imaginis corruptibilishominis, et volnerum , → in similitudinem imaginis corruptibilis hominis, et volucrum,; quia commu. taverunt → quia commutaverunt; servierunt creatura potius quam Creatori, nec → servierunt creaturae potius quam Creatori, nec; propter hac omnia → propter haec omnia; ut contumeliis alliciant corpora sua; et tradidit eos in passiones ignominia, ut femina eorum immutarem → ut contumeliis afficiant corpora sua; et tradidit eos in passiones ignominiae, ut feminae eorum immutarent; Similiter quoque et masculi. relicto naturali nsu femina, accendentur → Similiter quoque et masculi, relicto naturali usu feminae, accenderentur; turpitudinem operantcs → turpitudinem operantes; ut faciant ea qua non conveniunt, quia → ut faciant ea quae non conveniunt, quia; invidia, lemicidiis → invidia, homicidiis; et cateris, qua scripta sunt → et caeteris, quae scripta sunt; quique eum cognovissent → quique cum cognovissent; pro bis omnibus malis → pro his omnibus malis; in his , qua ipsi agunt , → in his, quae ipsi agunt,; de bis qna ipse committit → de his quae ipse committit; Arbitror au- " Rom. ι, 28, seq. tem sufficere ea qua. de → Arbitror autem sufficere ea quae de; repetere suo perfluum → repetere superfluum; Duo sunt sane qua in hoc loco → Duo sunt sane quae in hoc loco; in passiones ignominia, vel in reprobum sensmn → in passiones ignominiae, vel in reprobum sensum; in terra pessima et rcproba → in terra pessima et reproba; in co qui traditur → in eo qui traditur; aut gratius agat → aut gratias agat.
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 1.19 (PG 14:868a–870a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-19). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-1-19) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
1.20PG 14:870a–871a
talem per singula apostolicus sermo descripsit, dubium non est hujuscemodi animam derelictam esse a Deo, et traditam. Neque enim possibile est cum his malis habitaculum esse Deo, aut haec mala inde procedere ubi habitat Deus. Verum quia in his tribus universas impietatis species enumerasse videtur Apostolus, vel eorum qui idola colunt, vel eorum qui creaturae deserviunt potius quam Creatori, sed et eorum qui non probaverunt Deum habere in notitiam : in quorum primo titulo promiscue pagani, in alio sapientes eorum et philosophi designantur : puto quod in hoc tertio indicentur haeretici vel creatorem Deum negantes, vel diversas blasphemias in Excelsum loquentes. Igitur si singuli quique horum, quos supra diximus in cultu divinitatis errare, talibus malorum titulis designantur, nos qui videmur in Ecclesia esse, et fidem rectam tenere, consideremus nosmetipsos, et omni circumspectione pensemus ne forte solo ab his veri cultus nomine separati , rebus eis atque actibus sociemur. Certum est enim quia qui (verbi causa) repletus est iniquitate, malitia, nequitia, avaritia, non probavit Deum habere in notitiam, et est de numero eorum quos tradidit Deus in reprobum sensum. Et iterum quorum feminae, vel masculi, relicto naturali usu, accenduntur in eum usum qui contra naturam est, certum est quia ex illorum numero sunt qui serviunt creaturae potius quam Creatori, et quos tradidit Deus in passiones ignominiae. Sed et si qui in immunditia contumeliis afficiant corpora sua, ex illis sunt qui commutaverunt gloriam incorruptibilis Dei in similitudinem imaginis hominis; nisi quod graviore sacrilegio is qui jam fidelis est, templum Dei, quam profanus adhuc templum contaminat idolorum. Non est sane praetereundus ne iste quidem apostolicus sermo, in quo dicens, quoniam commutaverunt gloriam incorruptibilis Dei in similitudinem imaginis hominis, non solum eos qui idola colunt arguere , sed et Anthropomorphitas intelligendus est confutare , qui in Ecclesia positi imaginem corpoream hominis, Dei esse imaginem dicunt, ignorantes illud quod in Genesi scriptum est, ad imaginem Dei factum esse hominem : de quo homine quid sentiendum sit, ab Apostolo interpretatur cum dicit: Deponentes veterem hominem cum actibus suis, et induentes novum , qui secundum Deum creatus est. Audis quia novum hominem dicit secundum Deum creatum? Hunc autem eumdem novum hominem, alibi interiorem hominem vocat : corruptibilem vero hunc, cujus hic imaginem respuit, exteriorem nominat, cum dicit: Nam et si is qui foris est homo noster corrumpatur, sed qui intus est renovatur . Et ut planius adhuc ejus sententiam sciant isti qui de imagine Dei errant, audiant quem dicat esse Apostolus hominem qui ad imaginem Dei creatus est, cum ad Colossenses hoc modo scribit: Nolite mentiri, inquit, spoliantes vos veterem hominem cum actibus suis, et induentes novum, qui renovatur in agnitione secundum imaginem ejus qui creavit eum. Ex quibus evidenter ostendit, quod interior homo, qui per agnitionem renovatur, ipse ad imaginem Dei creatus est. Qui autem exteriorem hominem, id est corporeum et corruptibilem, ad imaginem Dei esse dicunt, cum his ab Apostolo sociantur, qui commutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis. Verum oportuit ne haec quidem in explanatione apostolici sermonis omitti, ut et in hoc capitulo Apostoli sicut et in caeteris plurimis, Anthropomorphitae, id est qui corpoream hominis imaginem, Dei esse imaginem dicunt, convictos se et confutatos esse cognoscerent. Sed nos jam in his continentiam primi voluminis concludamus.
as the apostolic discourse has described in detail, there is no doubt that such a soul has been abandoned by God and given up. For it is not possible for God to have a dwelling with these evils, or for these evils to proceed from where God dwells. But since in these three the Apostle seems to have enumerated all the kinds of ungodliness, of those who worship idols, of those who serve the creature rather than the Creator, and also of those who did not see fit to have God in knowledge, under the first heading of which the pagans in general are signified, and under the second their wise men and philosophers, I think that in this third are indicated the heretics, who either deny God the Creator or speak various blasphemies against the Most High. If, then, each of those whom we said above err in the worship of the divinity is marked by such headings of evils, let us who seem to be in the Church and to hold the right faith consider ourselves, and weigh with all circumspection whether perhaps, separated from them only by the name of true worship, we are their associates in things and deeds. For it is certain that whoever, for example, is filled with iniquity, malice, wickedness and avarice has not seen fit to have God in knowledge and is of the number of those whom God gave up to a reprobate mind. And again, those whose women, or men, leaving the natural use, are inflamed toward that use which is against nature, are certainly of the number of those who serve the creature rather than the Creator and whom God gave up to passions of dishonour. And if any dishonour their bodies in uncleanness, they are of those who changed the glory of the incorruptible God into the likeness of the image of man; except that it is with a graver sacrilege that one who is already a believer defiles the temple of God than one who is still profane defiles the temple of idols. Nor indeed must this apostolic saying be passed over, in which, when he says that they changed the glory of the incorruptible God into the likeness of the image of man, he must be understood not only to rebuke those who worship idols but also to refute the Anthropomorphites, who, placed in the Church, say that the bodily image of man is the image of God, not knowing what is written in Genesis, that man was made after the image of God. What is to be understood of this man is interpreted by the Apostle when he says, “Putting off the old man with his deeds, and putting on the new, which is created according to God.” Do you hear that he calls the new man created according to God? This same new man he elsewhere calls the inner man; but this corruptible one, whose image he here rejects, he names the outer, when he says, “For even if our outer man is corrupted, yet the inner is renewed.” And that those who err about the image of God may know his meaning still more plainly, let them hear whom the Apostle says is the man who was created after the image of God, when he writes thus to the Colossians: “Do not lie,” he says, “stripping off the old man with his deeds, and putting on the new, which is renewed in knowledge after the image of him who created him.” By these words he plainly shows that the inner man, who is renewed through knowledge, is the one created after the image of God. But those who say that the outer man, that is, the bodily and corruptible one, is after the image of God are associated by the Apostle with those who changed the glory of the incorruptible God into the likeness of the image of corruptible man. And it was right that not even this should be omitted in the explanation of the apostolic saying, so that the Anthropomorphites, that is, those who say that the bodily image of man is the image of God, might know that they are convicted and refuted in this chapter of the Apostle, as in very many others. But let us now conclude the contents of the first volume with these things.
Rom 1:28 (allusion, high confidence) · Rom 1:29 (allusion, high confidence) · Rom 1:25 (allusion, high confidence) · Rom 1:26 (allusion, high confidence) · Rom 1:24 (allusion, high confidence) · Rom 1:23 (quotation, high confidence) · 1 Cor 3:16 (allusion, medium confidence) · Gen 1:27 (allusion, high confidence) · Eph 4:22 (quotation, high confidence) · Eph 4:24 (quotation, high confidence) · 2 Cor 4:16 (quotation, high confidence) · Col 3:9 (quotation, high confidence) · Col 3:10 (quotation, high confidence)
Notes and citation
Summary: The three groups in Romans 1 are pagans, philosophers and heretics; believers who commit the same sins are no better; the 'image of man' passage also refutes the Anthropomorphites, for God's image is the inner man.
- Rom 1:28–32; 1:25–27; 1:24; 1:23; 1 Cor 3:16–17; Gen 1:27; Eph 4:22–24; 2 Cor 4:16; Col 3:9–10. The name “Anthropomorphites” (those who held that God has a human bodily form) may be Rufinus's wording. The end of Book 1, from “err about the image of God” to the closing sentence, was placed by the scan at the start of staged 2.1; it is added here by logged correction, and is translated as part of this section.
Notes on the original text
- Digital text corrected (OCR read Latin as Greek letters; word split; OCR slip; OCR slips; OCR slips and footnote markers; OCR slips; end of Book 1 misplaced by the scan into 2.1, added here (its OCR slips, stray marks and footnote marker corrected); footnote marker and OCR slip; words joined): apostolicus srrino descripsit, dnbinnt non est → apostolicus sermo descripsit, dubium non est; derelictam esse a Deo. et traditam → derelictam esse a Deo, et traditam; aut hac mala inde → aut haec mala inde; quia in bis tribus → quia in his tribus; vel eormn qui idola → vel eorum qui idola; qui creatura deserviunt → qui creaturae deserviunt; sed eteorum qui → sed et eorum qui; iudicentur baretici → indicentur haeretici; dcsignantnr → designantur; qui (verbieausa) repletus → qui (verbi causa) repletus; quorum te. mina, vel masculi. relicto naturali usu, accenduntur in eum nsum → quorum feminae, vel masculi, relicto naturali usu, accenduntur in eum usum; sunt qni serviunt creatura potius → sunt qui serviunt creaturae potius; passiones ignominia. Sed → passiones ignominiae. Sed; contumeliis adiciant → contumeliis afficiant; gloriam ineorruptibilis Dei iu similitudinem → gloriam incorruptibilis Dei in similitudinem; nisi quod (H) graviore sacrilegio is qni jam → nisi quod graviore sacrilegio is qui jam; ignorantes illttd → ignorantes illud; ab Aposlulo interpretatur cum dicit (l7): Depo'nentes veterem hominem cum actibus suis τ’, → ab Apostolo interpretatur cum dicit: Deponentes veterem hominem cum actibus suis,; creatus est . Audis quia ηιιοο vum hominem → creatus est. Audis quia novum hominem; Ει ut ptanius adhuc ejus sententiam sciant isti qui de → Et ut planius adhuc ejus sententiam sciant isti qui de imagine Dei errant, audiant quem dicat esse Apostolus hominem qui ad imaginem Dei creatus est, cum ad Colossenses hoc modo scribit: Nolite mentiri, inquit, spoliantes vos veterem hominem cum actibus suis, et induentes novum, qui renovatur in agnitione secundum imaginem ejus qui creavit eum. Ex quibus evidenter ostendit, quod interior homo, qui per agnitionem renovatur, ipse ad imaginem Dei creatus est. Qui autem exteriorem hominem, id est corporeum et corruptibilem, ad imaginem Dei esse dicunt, cum his ab Apostolo sociantur, qui commutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis. Verum oportuit ne haec quidem in explanatione apostolici sermonis omitti, ut et in hoc capitulo Apostoli sicut et in caeteris plurimis, Anthropomorphitae, id est qui corpoream hominis imaginem, Dei esse imaginem dicunt, convictos se et confutatos esse cognoscerent. Sed nos jam in his continentiam primi voluminis concludamus..
Cite (SBL): Origen, Comm. Rom. 1.20 (PG 14:870a–871a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/1-14/#p-1-20). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.