Sophia Scriptura

On First Principles 0.0.1–1.0.10

Origen · On First Principles · ca. 220–230 (Rufinus's translation 398) · Alexandria · 14 passages

Latin text: Migne, PG 11 (Latin text: Migne, Patrologia Graeca vol. 11 (1857), transcribed from library-scan OCR; words lost in the scan supplied, and 71 sections (68 disordered in the scan, and 1.4.3–5, absent from Migne) given, from Koetschau, GCS 22 (1913), via the archive.org scan).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 4 (1885), De Principiis.

On 0, chapter 0

0.0.1PG 11:113a

Scio quam plurimos fratrum, scientiae scripturarum desiderio provocatos, poposcisse ab aliquantis eruditis viris et graecarum litterarum peritis, ut Origenem Romanum facerent et latinis auribus eum donarent. In quod etiam frater et collega noster ab episcopo Damaso deprecatus, cum homilias duas de Cantico canticorum in latinum transtulisset ex graeco, ita in illo opere ornate magnificeque praefatus est, ut cuivis legendi Origenem et avidissime perquirendi desiderium commoveret, dicens illius animae convenire quod dictum est quia »introduxit me rex in cubiculum suum«, adserens eum quod, cum »in ceteris libris omnes vincat, in Canticis canticorum etiam ipse se vicerit«. Pollicetur sane in ipsa praefatione se et ipsos in Cantica canticorum libros et alios quam plurimos Origenis romanis auribus largiturum. Sed ille, ut video, in stilo proprio placens rem maioris gloriae sequitur, ut »pater verbi« sit potius quam interpres. Nos ergo rem ab illo quidem coeptam sequimur et probatam, sed non aequis eloquentiae viribus tanti viri ornare possumus dicta. Unde vereor ne vitio meo id accidat, ut is vir, quem ille »alterum post apostolos ecclesiae doctorem« scientiae ac sapientiae merito comprobavit, inopia sermonis nostri longe se inferior videatur.

I know that a great many of the brethren, moved by the desire for knowledge of the Scriptures, have asked various learned men skilled in Greek letters to make Origen a Roman and to present him to Latin ears. Among them our brother and colleague, when asked by Bishop Damasus, translated two homilies on the Song of Songs from Greek into Latin, and he prefaced that work so elegantly and splendidly as to stir in anyone the desire to read Origen and to search him out most eagerly. He said that the saying “The king has brought me into his chamber” fits Origen's soul, asserting that “while in his other books he surpasses everyone, in the Song of Songs he has surpassed even himself.” In that same preface he promises that he will give to Roman ears both those books on the Song of Songs and a great many other works of Origen. But he, as I see, taking pleasure in a style of his own, pursues something of greater glory, to be “the father of the word” rather than a translator. We, then, follow a task that he began and approved, but we cannot adorn the words of so great a man with equal powers of eloquence. Hence I fear that by my fault it may come about that the man whom he rightly showed, by his knowledge and wisdom, to be “the second teacher of the church after the apostles” may appear, through the poverty of our language, far inferior to himself.

Song 1:4 (quotation, high confidence)

Notes and citation

Summary: Rufinus recalls that Jerome translated Origen's homilies on the Song of Songs with great praise for him, and fears that his own Latin will make Origen seem inferior.

  • “Our brother and colleague” is Jerome, whose Latin version of Origen's two homilies on the Song of Songs, made for Pope Damasus, Rufinus quotes from Jerome's preface; “the second teacher of the church after the apostles” is also Jerome's phrase. “The king has brought me into his chamber” is Song 1:4.

Cite (SBL): Origen, Princ. 0.0.1 (PG 11:113a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-0-0-1). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

0.0.2PG 11:113a

Quod ego saepe considerans reticebam, nec deprecantibus me frequenter in hoc opus fratribus adnuebam. Sed tua vis, fidelissime frater Macari, tanta est, cui obsistere ne imperitia quidem potest. Propter quod, ne te ultra tam gravem paterer exactorem, etiam contra propositum meum cessi, ea tamen lege atque eo ordine, ut quantum fieri potest in interpretando sequar regulam praecessorum et eius praecipue viri, cuius superius fecimus mentionem. Qui cum ultra septuaginta libellos Origenis, quos homileticos appellavit, aliquantos etiam de tomis in apostolum scriptis transtulisset in latinum, in quibus cum aliquanta offendicula inveniantur in graeco, ita elimavit omnia interpretando atque purgavit, ut nihil in illis quod a fide nostra discrepet latinus lector inveniat. Hunc ergo etiam nos, licet non eloquentiae viribus, disciplinae tamen regulis in quantum possumus sequimur, observantes scilicet ne ea, quae in libris Origenis a seipsis discrepantia inveniuntur atque contraria , proferamus :

I often considered this and kept silent, and did not assent to the brethren who frequently asked me for this work. But your force, most faithful brother Macarius, is so great that not even lack of skill can withstand it. Therefore, so as not to endure you any longer as so stern an exactor, I yielded even against my intention, but on this condition and in this manner: that as far as possible I follow in translating the rule of my predecessors, and especially of the man I mentioned above. When he had translated into Latin more than seventy of Origen's treatises, which he called homilies, and some of his tomes on the Apostle as well, in which a number of stumbling-blocks are found in the Greek, he so polished and purged everything in translating that the Latin reader finds nothing in them that disagrees with our faith. Him, then, we too follow, if not with his powers of eloquence, yet with his rules of method as far as we can, taking care, that is, not to bring forward whatever is found in Origen's books that is inconsistent with itself and contradictory.

Notes and citation

Summary: Yielding to Macarius, Rufinus undertakes the translation on the condition of following Jerome's method of removing what disagrees with the faith.

Cite (SBL): Origen, Princ. 0.0.2 (PG 11:113a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-0-0-2). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

0.0.3PG 11:113a–113b

cujus diversitatis causam plenius tibi in Apologett’co quem Pamphilus pro libris ipsius Origenis scripsit , edidimus , brevissimo libello superaddite , in quo evidentibus , ut arbitror , probamentis corruptos esse in quamplurimis ab ltaareticis et malevolis libros ejus ostendimus, et praecipue istos quos nunc exigis ut interpreter , id est Περὶ ἀρχῶν , quod vel De principiis vel De principatibus dici potest; qui sunt revera alias et obseurissimi et difficillimi. De rebus enim talibus ibi disputat in quibus pbilosopbi omni relate sua consumpta invenire potuerunt nihil. llic vero noster quantum potuit , id egit, ut Creatoris fidem et creaturarum rationem quam illi ad impietatem traxerant, ad pietatem iste converteret'. Sicubi ergo nos in libris ejus aliquid contra id invenimds, quod ab ipso in caeteris locis pie de Trinitate fuerat definitum, velut adulteratam hoc et alienum aut prmtermisimus , aut secundum eam regulam protulimus quam ab ipso frequenter invenimus affirmatam. Si qua sane velut peritis jam et scientibus loquens , dum breviter transire vult, obscurius protulit, nos , ut manifestior fieret locus, ca quae de ipsa re in aliis ejus libris apertius legeramus, adjecitnus explanationi studentes; nihil tamen nostrum diximus , sed licet in aliis locis dicta , tamen sua sibi reddidimus.

The cause of this inconsistency I have set out for you more fully in the Apology that Pamphilus wrote for the books of Origen, to which I added a very short booklet of my own, in which I showed, by proofs that are, I think, clear, that his books have been corrupted in a great many places by heretics and ill-wishers, and especially these books which you now require me to translate, namely the Περὶ ἀρχῶν, which may be rendered either “On Principles” or “On Principalities”; and they are in fact, apart from this, very obscure and very difficult. For in them he discusses matters in which the philosophers, though they spent their whole lives on them, were able to find nothing. But our author did what he could to turn to piety the faith in the Creator and the account of created things which they had dragged into impiety. Wherever, then, we have found in his books anything contrary to what he had elsewhere piously defined concerning the Trinity, we have either passed it over as corrupted and foreign to him, or rendered it according to the rule which we frequently find affirmed by him. If, indeed, speaking as to people already expert and knowledgeable, and wishing to pass over a point briefly, he has expressed something rather obscurely, we, to make the passage clearer, have added what we had read more plainly on the same subject in his other books, aiming at explanation; yet we have said nothing of our own, but have given back to him his own words, even though they were said in other places.

Notes and citation

Summary: Rufinus says that Origen's books were corrupted by heretics, and that he has passed over or recast statements on the Trinity and added explanations drawn from Origen's other works.

  • Rufinus states here that he omitted or recast statements on the Trinity which he took to be interpolations, and supplied explanations from Origen's other writings; this is his own account of his method. The Apology for Origen is Pamphilus's (Book 1, translated by Rufinus), to which Rufinus added his booklet On the Falsification of the Books of Origen.

Notes on the original text

  • Digital text corrected (Migne footnote and running head removed; OCR nibil; Migne note marker; OCR quant for quam): rationem ('59) quant → rationem quam; nibil ’ Vide Monitum. num. 3. PROLOGUS, tamen → nihil tamen.

Topics: Trinity

Cite (SBL): Origen, Princ. 0.0.3 (PG 11:113a–113b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-0-0-3). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

0.0.4PG 11:113b–115a

lloc autem i'dcirco in praefatione commonui ne forte calumniatores iterum se criminandi putent invenisse materiam. Sed viderint quid perversi et contentiosi homines agant. Nobis interim tantus labor , si tamen orantibus vobis Deus juverit, ideirco susceptus est , non ut calumniosis os , quod fieri non potest, licet forte etiam hoc Deus faciet, claudet-emus, sed ut proficere ad scientiam rerum volentibusmateriam prmberemus. Illud sane omnem qui hos libros descripturus est. vel lecturus , in conspectu Dei Patris et Filii ct Spiritus sancti contestor atque convenio per futuri regni fidem , per resurrectionis ex mortuis sacramentum , per illum qui praeparatus est diabolo et angelis ejus, aeternum ignem (sic non illum locum aeterna haereditate possideat ubi est fletus et stridor dentium, et ubi ignis eorunt non cxstinguetur et vermis eorum non morietur) , ne addat aliquid Scripturae, ne auferat, ne inserat, ne immutet, sed conferat cum exemplaribus unde scripserit, et emendet ad litteram et distinguat, et inemendatum vel non distinctum codicem non habeat , ne sensuum difficultas, si distinctus codex non sit, majores obscuritates legentibus generet.

I have given this warning in the preface for this reason, so that slanderers may not perhaps think they have once again found material for accusation. But let perverse and contentious people look to what they are doing. For our part, this great labour has been undertaken, if only God helps us in answer to your prayers, not to shut the mouths of slanderers, which cannot be done (though perhaps God will do even this), but to provide material for those who wish to advance in the knowledge of things. This indeed I charge and adjure everyone who will copy or read these books, in the sight of God the Father and the Son and the Holy Spirit, by the faith in the kingdom to come, by the mystery of the resurrection from the dead, by the eternal fire which is prepared for the devil and his angels (so may he not possess as his eternal inheritance that place where there is weeping and gnashing of teeth, and where their fire shall not be quenched and their worm shall not die): that he add nothing to the writing, take nothing away, insert nothing, change nothing, but compare it with the copies from which he has written, correct it to the letter and punctuate it, and not keep an uncorrected or unpunctuated copy, lest the difficulty of the meaning, if the copy is not punctuated, cause readers greater obscurity.

Matt 25:41 (allusion, high confidence) · Matt 8:12 (allusion, medium confidence) · Isa 66:24 (allusion, high confidence) · Mark 9:48 (allusion, medium confidence) · Rev 22:18 (echo, low confidence)

Notes and citation

Summary: Rufinus answers critics in advance and solemnly charges all who copy the work to add nothing, remove nothing, and correct their copies carefully.

  • “The eternal fire prepared for the devil and his angels” recalls Matt 25:41; “weeping and gnashing of teeth” Matt 8:12; “their worm shall not die” Isa 66:24 (Mark 9:48). The charge not to add or take away echoes Rev 22:18–19.

Notes on the original text

  • Digital text corrected (Latin misread as Greek letters by the OCR; OCR slip and note marker; OCR slips and note marker; running head): onmem (il) qui ltos libros → omnem qui hos libros; praeparatus εει diabolo ει angens eius , εριειιηυιῃ ignem → praeparatus est diabolo et angelis ejus, aeternum ignem; Scriptura: (4'2), ne → Scripturae, ne; ORIGEN IS Π → .

Cite (SBL): Origen, Princ. 0.0.4 (PG 11:113b–115a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-0-0-4). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

On 1, chapter 0

1.0.1PG 11:115a–115b

Omnes qui credunt et certi sunt quod et gratia et veritas per Je- sum Christum facta sit, et Christum veritatem esse norunt, secundum quod ipse dixit: Ego sum veritas‘, scientiam quae provocat homines ad bene beateque vivendum non aliunde quam ab ipsis verbis Christi doctrinaque suscipiunt. Christi autem verbis dicimus, non his solum quae homo factus, atque in carne positus docuit: et prius namque Christus Dei Verbum in Moyse atque prophetis erat. Nam sine Verbo Dei quomodo poterant prophetare de Christo? Ad cujus rei probationem non esset difficile ex divinis Scripturis ostendere, quomodo vel Moyses. vel propheta: spiritu Christi repleti, vel locuti sunt, vel gesserunt omnia quae gesserunt, nisi studio nobis esset pra:sens hoc opus omni qua possumus brevitate succingere. Unde sullicere existimo uno hoc Pauli testimonio debere nos uti ex Epistula quam ad Hebraaos scribit; in qua ita ait : Fide magnus factus Moyses negavit se dici filium filiae Pharaonis, magis eligens affligi cum populo Dei quam temporalem habere peccati iucunditatem, majores divitias aestimans Aegyptiorum thesauris Opprobrium ChriSti‘ . Sed et post assumptionem eius in caelos, quod in apostolis suis locutus sit, hoc modo indicat Paulus: »Aut numquid probamentum quaeritis eius, qui in me loquitur Christus?«

All who believe and are convinced that grace and truth came through Jesus Christ, and who know that Christ is the truth, according to his own saying, “I am the truth,” receive the knowledge that calls people to live well and happily from no other source than the very words and teaching of Christ. And by the words of Christ we mean not only those which he taught when he had become man and was placed in the flesh; for even before that, Christ, the Word of God, was in Moses and the prophets. For without the Word of God how could they have prophesied of Christ? To prove this it would not be difficult to show from the divine Scriptures how Moses and the prophets, filled with the Spirit of Christ, both spoke and did all that they did, were it not our aim to compress the present work into the greatest brevity we can. I therefore think it sufficient to use this one testimony of Paul, from the Epistle that he writes to the Hebrews, in which he says: “By faith Moses, when he had grown great, refused to be called the son of Pharaoh's daughter, choosing rather to be afflicted with the people of God than to have the temporary pleasure of sin, considering the reproach of Christ greater riches than the treasures of the Egyptians.” And that after his ascension into heaven he spoke in his apostles, Paul shows in this way: “Or do you seek a proof of him who speaks in me, Christ?”

John 1:17 (allusion, high confidence) · John 14:6 (quotation, high confidence) · Heb 11:24 (quotation, high confidence) · Heb 11:25 (quotation, high confidence) · Heb 11:26 (quotation, high confidence) · 2 Cor 13:3 (quotation, high confidence)

Notes and citation

Summary: The knowledge that leads to a good life comes from the words of Christ, who spoke also in Moses and the prophets and, after his ascension, in the apostles.

  • Quotations: John 14:6; Heb 11:24–26; 2 Cor 13:3. “Grace and truth came through Jesus Christ”: John 1:17.

Notes on the original text

  • Digital text corrected (Greek words from Migne's parallel column mixed into the Latin; OCR slip; OCR slip and line-break hyphen; OCR slips; OCR slips (f read as [, ae as a:, ffl misread)): Omnes qui cre- dttut → Omnes qui credunt; secundum ὑπ’ αὐτοῦ· Ἐγώ sint quod ipse dixit: Ego ἡ ἀλήθεια. sum veritas → secundum quod ipse dixit: Ego sum veritas; dimcile → difficile; [ilium filia: Pharaonis, magis eligens atllictari → filium filiae Pharaonis, magis eligens affligi; mstitnans Egypliorum → aestimans Aegyptiorum.

Topics: Scripture and canon

Cite (SBL): Origen, Princ. 1.0.1 (PG 11:115a–115b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-1). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.2PG 11:115b–116b

Quoniam ergo multi ex his, qui Christo se credere profitentur, non solum in parvis et minimis discordant, verum etiam in magnis et maximis : idest vel de Deo vel de Domino Jesu Christo, vel de Spiritu saneto; non solum autem de bis, sed et de aliis creaturis, id est vel de dominationibus, vel de virtutibus sanctis: propter hoc necessarimn videtur prius de his singulis certam lineam manifestamque regulam ponere, tum deinde etiam de caneris quarere. Sicut enim multis apud Graecos et barbaros pollicentibus veritatem, desivimus apud omnes eam quazrere qui eam falsis Opinionibus asserebant, posteaquam credidimus Filium Dei esse Christum, et ab ipso nobis hanc discendam esse persuasimus ; ita cum multi sint qui se putant sentire quae Christi sunt, et nonnulli eorum diversa a prioribus sentiant, servetur vero ecclesiastica prmdicatio per successionis ordinem ab apostolis tradita, et usque ad presens in Ecclesiis permanens : illa sola credenda est veritas, quae in nullo ab ecclesiastica et apostolica discordat traditione.

Since, then, many of those who profess to believe in Christ disagree not only in small and very minor matters but also in great and very great ones, that is, about God, or the Lord Jesus Christ, or the Holy Spirit, and not only about these but also about other created beings, that is, about the dominions and the holy powers, it seems necessary first to lay down a definite line and a clear rule about each of these, and only then to inquire into the rest. For just as, when many among Greeks and barbarians promised the truth, we ceased to seek it among all who claimed it with false opinions, once we had believed that Christ is the Son of God and had become persuaded that we must learn it from him, so, since there are many who think they hold the things of Christ, and some of them think differently from their predecessors, while the church's preaching, handed down from the apostles through the order of succession and remaining in the churches to the present day, is preserved, that alone is to be believed as truth which in no way departs from the church's and the apostles' tradition.

Notes and citation

Summary: Because Christians disagree even on great questions, Origen first sets out the rule handed down from the apostles and preserved in the churches.

  • Words lost in the Migne scan are supplied from Koetschau's edition.

Notes on the original text

  • Digital text corrected (Latin misread as Greek letters by the OCR): apud ,ῧι-ιηοοε et barbaros → apud Graecos et barbaros.

Cite (SBL): Origen, Princ. 1.0.2 (PG 11:115b–116b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-2). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.3PG 11:116b–117a

Illud autem scire oportet, quoniam sancti apostoli fidem Christi praedicantes, de quibusdam quidem quaecunque necessaria crediderunt, omnibus etiam his qui pigriores erga inquisitionem divin'ae scientia: videbantur, manifestissime tradiderunt, rationem scilicet assertionis eorum relinquentes ah his inquirendam, qui Spiritus dona excellentia mererentur, et praecipue sermonis, sapientia? et scientiae gratiam per ipsum Spiritum sanctum percepissent; de aliis vero dixerunt quidem, quia sint; quomodo autem, aut unde sint, siluerunt, profecto ut studiosiores quique ex posteris suis qui amatores essent sapientiae, exercitium habere possent, in quo ingenii sui fructum ostenderem, hi videlicet qui dignos se et capaces ad recipiendam sapientiam praepararent.

It should be known, however, that the holy apostles, when preaching the faith of Christ, delivered with the utmost clarity to everyone, even to those who seemed rather slow in the investigation of divine knowledge, certain things which they believed to be necessary, leaving the grounds of their statements to be investigated by those who should merit the excellent gifts of the Spirit, and especially by those who should receive through the Holy Spirit himself the grace of speech, of wisdom and of knowledge. About other things they said that they are, but were silent as to how or whence they are, certainly so that the more studious among their successors, who should be lovers of wisdom, might have an exercise in which to show the fruit of their ability: those, that is, who should prepare themselves to be worthy and capable of receiving wisdom.

1 Cor 12:8 (allusion, medium confidence)

Notes and citation

Summary: The apostles taught some things plainly to all, but left the reasons for them, and other questions, to be investigated by those gifted with wisdom.

  • The gifts of speech, wisdom and knowledge recall 1 Cor 12:8.

Notes on the original text

  • Digital text corrected (OCR read f as [; OCR slip): apostoli [idem Christi → apostoli fidem Christi; quzecunque → quaecunque.

Cite (SBL): Origen, Princ. 1.0.3 (PG 11:116b–117a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-3). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.4PG 11:117a–118a

Species vero eorum qum per praedicationem apostolicam manifeste traduntur, istae sunt. Primo quod unus Deus est qui omnia creavit atque c‘omposuit, quique, cum nihil esset, esse fecit universa, Deus a prima creatura et conditione mundi, omnium iustorum Deus, Adam, Abel, Seth, Enos, Enoch, Noe, Sent, Abraham, isaac, Jacob, duodecim patriarcharum, Moysis et pr0phetarum; et quod hic Deus in novissimis diebus, sicut per prophetas suos ante promiserat, misit Dominum nostrum Jcsum Christum, primo quidem vocaturum Israel, secundo vero etiam gentes post perfidiam populi Israel. Hic Deus justus et bonus Pater Domini nostri Jesu Christi, legem et prephctas, et Evangelia ipse dedit qui et apostolorum Deus est, et veteris et novi Testamenti. Tum deinde quia Jcsus Christus ipse qui venit, ante omnem creaturam natus ex Patre est. Qui cum in omnium conditione Patri ministrasset, per ipsum enim omnia facta sunt , novissimis temporibus seipsum exinaniens homo factus incarnatus est cum Deus esset, et homo factus mansit quod erat Deus. Corpus assumpsit nostro corpori simile, eo solo differens quod natum ex Virgine et Spiritu saneto est. Et. quoniam hic Jesus Christus natus et passus est in veritate, et non per phantasiam communem hanc mortem sustinuit. vere mortuus; vere enim a mortuis resurrexit, et post resurrectionem conversatus cum discipulis suis, assumptus est. Tum deinde honore ac dignitate Patri ac Filio sociatum tradiderunt Spiritum sanctum“. In hoc non jam manifeste discernitur, utrum natus an innatus vel Filius etiam Dei ipse habendus sit, necne. Sed inquirenda jam ista pro viribus sunt de sacra Scriptura, et sagaci perquisitione investiganda. Sane quod istc Spiritus unumquemque sanctorum, vel prophetarum, vel apostolorum inspiraverit, et non alius Spiritus in veteribus, alius vero in his qui in adventu Christi inspirati sunt, fuerit,manife$tissime in Ecclesiis praedicatur.

The particular points clearly handed down through the apostolic preaching are these. First, that there is one God, who created and arranged all things, and who, when nothing existed, made all things to be: God from the first creation and foundation of the world, the God of all the righteous, of Adam, Abel, Seth, Enos, Enoch, Noah, Shem, Abraham, Isaac, Jacob, the twelve patriarchs, Moses and the prophets; and that this God in the last days, as he had promised beforehand through his prophets, sent our Lord Jesus Christ, first to call Israel, and secondly also the Gentiles after the unfaithfulness of the people of Israel. This God, just and good, the Father of our Lord Jesus Christ, himself gave the law and the prophets and the Gospels; he is also the God of the apostles and of both the Old and the New Testament. Then, that Jesus Christ himself, who came, was born of the Father before all creation. Having served the Father in the founding of all things (for through him all things were made), in the last times he emptied himself and became man; he was made flesh although he was God, and when he was made man he remained what he was, God. He took a body like our body, differing only in that it was born of the Virgin and the Holy Spirit. And since this Jesus Christ was born and suffered in truth and not in appearance, he truly died this common death; for he truly rose from the dead, and after the resurrection, having spent time with his disciples, he was taken up. Next, they handed down that the Holy Spirit is associated in honour and dignity with the Father and the Son. In his case it is not yet clearly determined whether he is to be regarded as begotten or unbegotten, or whether he too is to be considered a Son of God or not. But these things are to be inquired into from holy Scripture as far as our powers allow, and investigated with careful search. That this Spirit inspired each of the saints, whether prophets or apostles, and that there was not one Spirit in those of old and another in those who were inspired at the coming of Christ, is most clearly preached in the churches.

Col 1:15 (allusion, high confidence) · John 1:3 (quotation, high confidence) · Phil 2:7 (allusion, high confidence) · Heb 1:2 (echo, low confidence)

Notes and citation

Summary: The apostolic teaching affirms one God, Creator and giver of both Testaments; Jesus Christ, born of the Father before creation, truly incarnate, dead and risen; and the Holy Spirit, equal in honour and the same in both Testaments.

  • “Begotten or unbegotten” renders natus an innatus; Jerome later reported that Origen's Greek asked whether the Spirit was “made or unmade” (γενητὸς ἢ ἀγένητος). Quotations and allusions: “born before all creation” Col 1:15; “through him all things were made” John 1:3; “emptied himself” Phil 2:7.

Notes on the original text

  • Digital text corrected (Migne note marker; Migne note marker; joined words; split word): ministrasset (i8), per → ministrasset, per; Pas tri → Patri; inspiraverit (5‘2), etnon → inspiraverit, et non.

Topics: Trinity, Christology

Cite (SBL): Origen, Princ. 1.0.4 (PG 11:117a–118a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-4). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.5PG 11:118a–119a

Post haec jam quod anima substantiam vitamque habens propriam, eum ex hoc mundo discesserit, pro suis meritis dispensahitur, sive vita: aeternae ac beatitudinis haereditate potitura, si hoc ei sua gesta praestiterint; sive igni aeterno ac suppliciis mancipanda, si in hoc eam scelerum culpa detorserit; sed et quia erit tempus resurrectionis mortuorum, cum corpus hoc quod nunc in corruptione seminatur, surget in incorruptione; et quod seminatur in ignominia, surget in gloria ’. Est et illud definitum in ecclesiastica praedicatione, omnem animam rationabilem esse liberi arbitrii et voluntatis; esse quoque ei certamen adversus diabolum et angelos ejus, contrariasque virtutes, ex eo quod illi peccatis eam onerare contendant, nos vero si recte consulteque vivamus, ab huiusmodi onere nos exuere conemur. Unde et consequens est intelligere η, non nos necessitati esse subjectos, ut omnimodo, etiamsi nolimus, vel mala vel bona agere cogamur. Si enim nostri arbitrii sumus, impugnare nos fortasse possunt aliqua: virtutes ad peccatum, et alia: juvare ad salutem ; non tamen necessitate cogimur vel agere recte, vel male : quod fieri arbitrantur hi qui stellarum cursum et motus causam dicunt humanorum esse gestorum, non solum eorum quae extra arbitrii accidunt libertatein, sed et eorum quae in nostra sunt posita potestate. De anima vero utrum ex seminis traduce ducatur, ita ιιι ratio ipsius vel substantia inserta ipsis seminibus corporalibus habeatur,an vero aliud habeat initium: et hoc ipsum initium si genitum est, aut non genitum : vel certe si extrinsecus corpori inditur, uecne: non satis manifesta praedicatione distinguitur.

Next, that the soul, having its own substance and life, will be dealt with according to its merits when it departs from this world: either it will obtain the inheritance of eternal life and blessedness, if its deeds have earned this for it, or it will be delivered over to eternal fire and punishments, if the guilt of its crimes has turned it that way; and also that there will be a time of the resurrection of the dead, when this body which is now “sown in corruption will rise in incorruption,” and what “is sown in dishonour will rise in glory.” This too is defined in the church's preaching: that every rational soul has free choice and will; that it also has a struggle against the devil and his angels and the opposing powers, because they strive to burden it with sins, while we, if we live rightly and prudently, try to free ourselves from such a burden. It follows that we are to understand that we are not subject to necessity, so as to be compelled in every way, even against our will, to do either evil or good. For if we are masters of our own choice, some powers may perhaps assail us toward sin and others help us toward salvation; yet we are not compelled by necessity to act either rightly or wrongly. That is what those think who say that the course and movements of the stars are the cause of human deeds, not only of those which happen outside the freedom of choice but also of those which are placed in our power. But concerning the soul, whether it is derived by transmission from the seed, so that its principle or substance is held to be implanted in the bodily seeds themselves, or whether it has some other beginning, and whether this beginning is begotten or not begotten, or at least whether it is put into the body from outside or not: this is not distinguished with sufficiently clear preaching.

1 Cor 15:42 (quotation, high confidence) · 1 Cor 15:43 (quotation, high confidence)

Notes and citation

Summary: The church teaches judgment of the soul after death, the resurrection of the body, and free will against astrological fatalism, but has not settled the origin of the soul.

  • Quotation: 1 Cor 15:42–43. The question of the soul's origin (transmission with the seed, or another beginning) is left open here.

Notes on the original text

  • Digital text corrected (Migne footnote removed; OCR misread; OCR slip; stray mark): nunc ‹ ἱιι corruptione → nunc in corruptione; quod ί seminatur → quod seminatur; diabolutu → diabolum; cegamur → cogamur; seminibus l Cor. xv, 42, 3' vide Orige— Origenian. l. tt, q. ‘2. corporalibus → seminibus corporalibus.

Topics: Eschatology

Cite (SBL): Origen, Princ. 1.0.5 (PG 11:118a–119a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-5). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.6PG 11:119a

De diabolo et angelis ejus contrariisque virtutibus ecclesiastica praedicatio docuit, quoniam sunt quidem haec; quae autem sint, aut quomodo sint. non satis clare exposuit. Apud plurimos tamen ista habetur opinio, quod angelus fuerit iste diabolus, et apostata efl’ectus quamplurimas angelorum secum declinare persuaserit, qui et nunc usque angeli ipSius nuncupantur.

Concerning the devil and his angels and the opposing powers, the church's preaching has taught that these exist; but what they are, or how they exist, it has not set out clearly enough. Among very many, however, the opinion is held that the devil was an angel and, having become an apostate, persuaded as many of the angels as he could to fall away with him, and these even now are called his angels.

Matt 25:41 (echo, low confidence)

Notes and citation

Summary: The church teaches that the devil and his angels exist but has not defined their nature; many hold that he was an apostate angel.

Notes on the original text

  • Digital text corrected (Latin misread as Greek letters by the OCR): iste ἀίει)οα lus → iste diabolus.

Cite (SBL): Origen, Princ. 1.0.6 (PG 11:119a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-6). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.7PG 11:119a

Est prazterea et illud in ecclesiastica praedicatione, quod mundus iste factus sit, et a certo tempore coeperit, et sit pro ipsa sui corruptione solvendus. Quid tamen ante hunc mundum fuerit, aut quid post mundum erit, jam non pro manifesto multis innotuit. Non enim evidens de his in ecclesiastica praedicatione sermo profertur.

This too is in the church's preaching: that this world was made and began at a certain time, and is to be dissolved because of its own corruption. But what existed before this world, or what will exist after it, has not yet become clearly known to many. For no clear statement about these things is set out in the church's preaching.

Notes and citation

Summary: The church teaches that the world had a beginning and will be dissolved, but not what came before or will come after it.

Notes on the original text

  • Digital text corrected (OCR slip): conperit → coeperit; solrendus → solvendus; mttttdum → mundum.

Cite (SBL): Origen, Princ. 1.0.7 (PG 11:119a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-7). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.8PG 11:119a–120a

Tum demum quod per Spiritum Dei Scriptura; conscripta: sint et sensum habeant, non eum solum qui in manifesto est, sed et alium quemdam latentem quamplurimas. Formae enim sunt haec qua: descripta sunt sacramentorum quorumdam, et divinarum rerum imagines. De quo totius Ecclesiae una sententia est, esse quidem omnem legem spiritalem; non tamen ea quae Spirat lex, esse omnibus nota, nisi his solis quibus gratia Spiritus sancti in verbo sapientiae ac scientiae condonatur. Appellatio autem ἀσωμάτου, id est incorporei non solum apud multos alios, verum etiam apud nostras Scripturas estinusitata et incognita. Si vero quis velit nobis proferre ex illo libello qui Petri Doctrina appellatur, ubi Salvator videtur ad discipulos dicere: Non sum daemonium incorporeum ; primo respondendum est ei, quoniam ille liber inter libros ecclesiasticos non habetur; et ostendendum quia neque Petri est ipsa scriptura, (neque alterius cujusquam qui Spiritu Dei fuerit inspiratus. Quod etiamsi ipsum concederetur, non idem sensus ibi ex isto sermone ἀσωμάτου indicatur, qui a Graecis et gentilibus auctoribus ostenditur, cum de incorporea natura a philosophis disputatur. In hoc enim libello incorporeum daemonium dixit, pro eo quod ipse ille quicunque est habitus, vel circumscriptio daemouici corporis, non est similis huic nostro crassiori et visibili corpori : sed secundum sensum ejus qui composuit illam scripturam, intelligendum est quod dixit; id est non se tale corpus quale habent daemones, quod est naturaliter subtile, . et velut aura tenue, et propter hoc vel putatur a multis, vel dicitur incorporeum, sed habere se corpus solidum et palpabile. In consuetudine vero hominum omne quod tale non fuerit, incorporeum simplicioribus vel imperitioribus nominatur;velut si quis aerem istum quo fruimur, incorporeum dicat, quandoquidem non est tale corpus ut comprehendi ac teneri possit, urgentique resistere.

Then, finally, that the Scriptures were written through the Spirit of God and have not only the meaning that is obvious but also another, hidden from most. For the things that are written are the forms of certain mysteries and the images of divine things. On this the whole Church is of one mind: that the whole law is indeed spiritual, but that what the law breathes is not known to all, but only to those to whom the grace of the Holy Spirit is given in the word of wisdom and knowledge. The term ἀσώματος, that is, “incorporeal,” is unusual and unknown not only among many other writers but also in our Scriptures. If anyone should wish to bring against us from that little book called the Teaching of Peter the passage where the Saviour seems to say to his disciples, “I am not an incorporeal demon,” the first answer to him is that that book is not counted among the church's books, and it must be shown that the writing is neither Peter's nor that of anyone else who was inspired by the Spirit of God. And even if this were conceded, the sense indicated there by the word ἀσώματος is not the same as that which Greek and Gentile authors intend when the philosophers discuss incorporeal nature. For in that little book he said “incorporeal demon” because the form or outline of a demonic body, whatever it is, is not like this grosser and visible body of ours; but what he said must be understood according to the meaning of the one who composed that writing, namely, that he did not have such a body as demons have, which is naturally fine and thin like air, and for this reason is either thought by many or called incorporeal, but that he had a solid and palpable body. In ordinary human usage everything that is not of this kind is called incorporeal by the simpler or less learned, as if someone were to call this air that we enjoy incorporeal, since it is not a body of a kind that can be grasped and held and resists pressure.

Rom 7:14 (allusion, high confidence) · 1 Cor 12:8 (allusion, medium confidence)

Notes and citation

Summary: Scripture has both a plain and a hidden spiritual sense; the philosophical term “incorporeal” is not found in Scripture, and the saying in the Teaching of Peter does not use it in the philosophers' sense.

  • “The law is spiritual”: Rom 7:14; “the word of wisdom and knowledge”: 1 Cor 12:8. The Teaching of Peter (Doctrina Petri) is not certainly the same work as the Preaching of Peter; the saying “I am not an incorporeal demon” resembles Ignatius, Smyrn. 3.2. Origen's judgment that the book is not among the church's books is given as written.

Notes on the original text

  • Digital text corrected (Latin misread as Greek letters by the OCR; Migne footnote removed; OCR misread; OCR slip; OCR slips; stray marks): Spiritqu → Spiritum; Forma“: enim → Formae enim; esse onmibus uota → esse omnibus nota; condottatttr → condonatur; apud (ἶ nostras → apud nostras; Νοιι sum danunnium → Non sum daemonium; inter ’ί vide Origenian. l. ιι, q. 1, ιι. 5, 6, ’1. libros → inter libros; nou trahetur → non habetur; huic ηομ stro → huic nostro; tllam → illam; lu consuetudine → In consuetudine; ιιι comprehendi → ut comprehendi; argentique → urgentique.

Extrabiblical texts: Ker. Pet. (Preaching of Peter; quotation); Ign. Smyrn. 3.2 (To the Smyrnaeans; echo)

Topics: Scripture and canon

Cite (SBL): Origen, Princ. 1.0.8 (PG 11:119a–120a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-8). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.9PG 11:120a

Quaeremus tamen si vel alio nomine res ipsa quam Graeci philosophi ἀσώματον, id est incorpoream dicunt, in Scripturis sanctis invenitur. Deus quoque ipse quomodo intelligi debeat inquirendum est“, corporeus, et secundum aliquem habitum deformatus, an alterius naturae quam corpora sunt, quod utique iu praedicatione nostra manifeste nou designatur. Eadem quoque etiam de Christo et de Spiritu sancto requirenda sunt; sed et de omni anima atque omni rationabili natura nihilominus requirendum est.

We shall, however, inquire whether the thing itself which the Greek philosophers call ἀσώματον, that is, incorporeal, is found in the holy Scriptures under another name. It must also be inquired how God himself is to be understood: whether as corporeal and fashioned in some shape, or as of another nature than bodies, a point which is certainly not clearly indicated in our preaching. The same questions are also to be asked about Christ and the Holy Spirit, and they must likewise be asked about every soul and every rational being.

Notes and citation

Summary: Whether God, Christ, the Spirit and rational souls are corporeal or incorporeal is left for inquiry.

Notes on the original text

  • Digital text corrected (OCR misread Latin as Greek letters): de ChPiSlO οι de Spiril" δθηειο requirenda sum 9 δθά et de omni → de Christo et de Spiritu sancto requirenda sunt; sed et de omni.

Cite (SBL): Origen, Princ. 1.0.9 (PG 11:120a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-9). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).

1.0.10PG 11:120a–121a

Est etiam illud in ecclesiastica praedicatione, esse angelos Dei quosdam et virtutes bonas qui ei ministrant ad salutem hominum consummandam; sed quando isti creati sint, vel quales, aut quomodo sint, non satis in manifesto designatur. De sole autem et luna et stellis utrum animantia sint, a‘n sine anima, manifeste non traditur. Oportet igitur velut elementis ac fundamentis hujusmodi uti secundum mandatum quod dicit: Illuminate vobis lumen scientia: “, omnem qui cupit seriem quamdam et corpus ex borum omnium ratione perficere ut manifestis et necessariis assertionibus de singulis quibusque quid sit in vero rimetur, et unum, ut diximus, corpus efficiat exemplis et affirmationibus, vel his quas in sanctis Scripturis invenerit, vel quas ex consequentia: ipsius indagine ac recti tenore reperarit.

This too is in the church's preaching: that there are certain angels of God and good powers who serve him in accomplishing the salvation of human beings; but when they were created, or of what kind they are, or how they exist, is not stated clearly enough. Concerning the sun, moon and stars, whether they are living beings or without soul, nothing is clearly handed down. Everyone, therefore, who desires to construct out of the reasoning of all these things a connected series and a body must use points of this kind as elements and foundations, according to the command that says, “Enlighten yourselves with the light of knowledge,” so that by clear and necessary statements he may search out the truth about each particular, and form, as we have said, one body by examples and affirmations, whether those which he finds in the holy Scriptures or those which he discovers by tracing their consequences and by right reasoning.

Hos 10:12 (quotation, high confidence) · Heb 1:14 (allusion, medium confidence)

Notes and citation

Summary: Angels and the souls of the stars are not defined by the church's preaching; the task is to build from these first principles one coherent body of doctrine from Scripture and reason.

  • Quotation: Hos 10:12 LXX (“enlighten yourselves with the light of knowledge”), not in the Hebrew. Angels serving for human salvation: Heb 1:14.

Notes on the original text

  • Digital text corrected (OCR slip): conlii summandam → consummandam; llluminate → Illuminate; perlicere → perficere; aliirmationibus → affirmationibus.

Cite (SBL): Origen, Princ. 1.0.10 (PG 11:120a–121a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/0-0-1/#p-1-0-10). (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 11, from the library scan's OCR, slips corrected as logged), divided by Koetschau's sections (GCS 22, 1913); words lost in the scan are supplied from Koetschau, and sections that the scan gives disordered or mixed with Migne's parallel columns (and 1.4.3–5, absent from Migne) are translated from Koetschau's text, as noted; compared afterwards with the public-domain translation of F. Crombie in ANF 4 (1885).