On First Principles 1.7.1–1.8.4

Origen · On First Principles · ca. 220–230 (Rufinus's translation 398) · Alexandria · 9 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.

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On 1, chapter 7

1.7.1PG 11:170c–171b

Haec quidem quae superius disseruimus, generali nobis sermone digesta sint, per consequentiam magis intellectum quam definito dogmate pertractata atque discussa de rationabilibus naturis. post eum locum quem de Patre et Filio et Spiritu sancto pro nostris viribus exposuimus. Nunc ergo videamus quae sint de quibus disserere in consequentibus convenit secundum dogma nostrum, id est secundum Ecclesia: fidem. Omnes anima: atque omnes rationabiles natura: facta: sunt vel creatm, sive sanctae sint, sive nequam; quae omnes secundum propriam naturam incorporea: sunt : sed et per hoc ipsum, quod incorporea: sunt, nihilominus factm sunt; quoniam quidem omnia a Deo per Christum facta sunt, sicut generaliter Joannes docet in Evangelio, dicens : In principio erat Verbum et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt, et sine ipso factum est nihil”. Per species autem et numeros ordinemque describens ea quae facta sunt,Paulus apostolus disserit hoc modo, quo omnia ostendat facta esse per Christum dicens : Et omnia in ipso creata sunt quae in caelis sunt, et quae in terra, sive visibilia, sive invisibilia, sive sedes, sive dominationes, sive principatus, sive potestates, omnia per ipsum et in ipso creata sunt, et ipse est ante omnes, et ipse est caput“. Manifeste ergo in Christo et per Christum facta esse omnia et creata pronuntiat , sive visibilia quae sunt corporalia , sive invisibilia, quae non alia etiam arbitror quam incorporeas spiritualesque virtutes. Horum autem quae vel corporea vel incorporea generaliter dixerat, ut mihi videtur, in sequentibus enumerat species , id est sedes, dominationes, principatus, potestates, virtutes.

Let what we have discussed above about rational natures stand as set out in general terms, treated and discussed by way of inference rather than as defined doctrine, following the place in which we expounded, as far as we could, the Father and the Son and the Holy Spirit. Let us now see, then, what we ought to discuss next according to our doctrine, that is, according to the faith of the Church. All souls and all rational natures were made or created, whether they are holy or wicked; all of these according to their own nature are incorporeal; but even in being incorporeal they were nonetheless made, since all things were made by God through Christ, as John teaches in a general way in the Gospel, saying: “In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made through him, and without him nothing was made.” The apostle Paul, describing the things that were made by species, numbers and order, discusses them in this way, to show that all things were made through Christ, saying: “And in him all things were created that are in heaven and that are on earth, whether visible or invisible, whether thrones or dominions or principalities or powers; all things were created through him and in him, and he is before all, and he is the head.” He clearly declares, then, that all things were made and created in Christ and through Christ, whether visible, which are bodily, or invisible, which I think are none other than the incorporeal and spiritual powers. Of those which he had spoken of generally as bodily or incorporeal, he then, as it seems to me, enumerates the species: thrones, dominions, principalities, powers, virtues.

John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Col 1:17 (quotation, high confidence) · Col 1:18 (quotation, high confidence)

Notes and citation

Summary: According to the church's faith all souls and rational natures, though incorporeal, were created through Christ, as John and Paul declare.

Quotations: John 1:1–3; Col 1:16–18.

Notes on the original text

Digital text corrected (OCR misread; OCR slip; OCR slips; column number removed): intellectunm quam deiinito → intellectum quam definito; Joannes'docet in Evangelia → Joannes docet in Evangelio; 1η principio → In principio; lloc crat → Hoc erat; Ει omnia in ipso creata sunt quae in cmlis → Et omnia in ipso creata sunt quae in caelis; videtur, 72 in sequentibus → videtur, in sequentibus; p0testates → potestates.

Cite (SBL): Origen, Princ. 1.7.1 (PG 11:170c–171b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-7-1). (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).

1.7.2PG 11:171b–172b

Haec autem a nobis praedicta sint volentibus per ordinem ad inquisitionem solis et lunae, vel stellarum per consequentiam pervenire : utrum etiam ipsa inter principatus haberi conveniat pro eo quod dicuntur in ἀρχὰς, id est, in principatum diei facta, vel noctis; an putanda sint istum solum habere principatum diei ac noctis ", quas illuminando officium gerunt, non tamen sint de illo ordine principatuum principes. Verumtamen cum dicitur quia omnia per ipsum facta sunt et in ipso creata sunt omnia , sive quae in caelis sunt, sive quae sunt in terra, non potest dubitari quod etiam ea quae in firmamento sunt, quod caelum utique appellatur, in quo luminaria ista posita esse dicuntur, inter caelestia numerentur. Tum deinde cum omnia facta esse, vel creata, et in his quae facta sunt, nihil esse quod non bonum malumque recipiat, atque utriusque capax sit, evidenter sermo disputationis invenerit; quomodo putabitur consequens quod etiam nostrorum quidam de sole et luna , vel sideribus opinantur, ut inconvertibiles sint et contrarii incapaces? quod nonnulli etiam de sanctis angelis, haeretici vero etiam de animabus, quae apud illos spiritales natura: appellantur, existimaverunt. Primo ergo videamus quid ipsa ratio de sole et luna ac stellis inveniat, si rectum est quod quidam putant, convertibilitatis eos esse alienos , et quantum fieri potest de sanctis Scripturis primum adhibeatur assertio. Job namque ita videtur ostendere, quod non solum stellae possunt esse subditae peccatis, verum etiam quod mundae non sunt a contagione peccati. ita namque scriptum est: Stellae quoque non sunt mundae in conspectu ejus". Quod non utique de corporis earum splendore sentitur : verbi causa, ut si diceremus , vestimentum non est mundum; quod si ita intelligatur, ad conditoris sine dubio revocatur injuriam, si quid immundum in splendore earum corporis accusetur. Si enim per industriam suam neque lucidius sibi corpus assumere, neque minus purum per desidiam poterunt, cur quasi non mundae stellae culpentur, si neque, quia mundae sunt, laudabuntur?

These things have been said by us in advance because we wish to come in due order, by inference, to the inquiry about the sun and moon and stars: whether they too should be reckoned among the principalities, because they are said to have been made for ἀρχάς, that is, for the rule of the day or of the night; or whether they are to be thought to hold only this rule of day and night, which they exercise by giving light, and yet not to be princes of that order of principalities. Yet when it is said that all things were made through him and all things were created in him, whether things in heaven or things on earth, there can be no doubt that those things which are in the firmament, which is certainly called heaven, in which these luminaries are said to be set, are also numbered among heavenly things. Then, since the course of our discussion has clearly found that all things were made or created, and that among the things made there is nothing that does not admit good and evil and is not capable of both, how will it be thought consistent, what some even of our own people think about the sun and moon and stars, that they are unchangeable and incapable of the contrary? Some have thought this even of the holy angels, and the heretics also of souls, which among them are called spiritual natures. First, then, let us see what reason itself finds about the sun, moon and stars, whether what some think is right, that they are strangers to change; and as far as possible let the statement of the holy Scriptures be brought in first. For Job seems to show that not only can the stars be subject to sins, but that they are in fact not clean from the contagion of sin. For it is written thus: “Even the stars are not clean in his sight.” This is certainly not meant of the brightness of their body, as if we were to say, for example, “the garment is not clean”; for if it were so understood, it would undoubtedly redound to the injury of the Creator, if anything unclean were charged in the brightness of their body. For if they can neither take on a brighter body for themselves by their own diligence nor a less pure one by sloth, why should the stars be blamed as not clean, when they will not be praised for being clean?

Gen 1:16 (allusion, high confidence) · Col 1:16 (allusion, high confidence) · Job 25:5 (quotation, high confidence)

Notes and citation

Summary: Origen asks whether the sun, moon and stars belong among the principalities and, since every creature can receive good and evil, questions the view that the stars cannot change: “the stars are not clean in his sight.”

“For the rule (ἀρχάς) of the day and of the night”: Gen 1:16 in the Greek.
Quotations and allusions: Col 1:16; Job 25:5.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; joined words; note marker; split word; stray mark): per ore dinem → per ordinem; stellarum (9|) per → stellarum per; olIicium → officium; facta suntet → facta sunt et; non υ potest → non potest; cmlestia nnmerentur → caelestia numerentur; et‘luna → et luna; quue nonnulli → quod nonnulli; hazretici → haeretici; Jobnamque → Job namque; Stella! quoque non sunt munda: → Stellae quoque non sunt mundae; mundze → mundae.

Cite (SBL): Origen, Princ. 1.7.2 (PG 11:171b–172b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-7-2). (abbreviation not yet checked)

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1.7.3PG 11:172b–173b

Sed ut haec manifestius intelligi possint, etiam illud primo debemus inquirere, si animantia haec esse et rationabilia intelligi fas est; tum deinde utrum animae ipsarum pariter suis corporibus exstiterunt, an anteriores suis corporibus videantur; sed et post consummationem saeculi si intelligendum est eas relaxandas esse corporibus; et sicut nos cessamus ab hac vita, si ita etiam ipsa: a mundi illuminatione cessabunt. Quamvis hoc inquirere audacia: cujusdam videatur, quoniam tamen captanda veritatis studio provocamur, quae possibilia nobis sunt, secundum gratiam Spiritus sancti scrutari et pertentare non videtur absurdum. Putamus ergo posse ea per hoc animantia designari, quod et mandata dicuntur accipere a Deo, quod utique non nisi rationabilibus animantibus fieri solet. Ait ergo : Mandatum ego omnibus stellis praecepi. Quae autem sunt illa praecepta? scilicet ut unumquodque astrum suo ordine suisque cursibus indultae sibi quantitatis splendorem praebeat mundo. Aliis enim qui vocantur planetae, moventur ordinibus, aliis hi quos ἀπλανεῖς vocant. In quo id manifestissime ostenditur, quod neque motus ullius corporis sine anima effici potest; neque quae animantia sunt, possunt aliquando esse sine motu. Stella: vero cum tanto ordine ac tanta ratione moveantur, ut in nullo prorsus cursus earum aliquando visus sit impeditus, quomodo non est ultra omnem stoliditatem tantum ordinem, tantamque disciplinae ac rationis observantiam dicere ab irrationabilibus exigi vel expleri? Apud Jeremiam sane etiam regina caeli luna esse nominatur“. Quod si animantes sunt stella: et rationabiles animantes, sine dubio videbitur inter eas et profectus aliquis et decessus. Hoc enim quod ait Job : Stellae non sunt mundae in conspectu ejus“, talem mihi quemdam videtur indicare intellectum.

But so that these things may be understood more clearly, we must first inquire whether it is right to understand them to be living and rational beings; then whether their souls came into existence together with their bodies or seem to be prior to their bodies; and also whether after the consummation of the age they are to be understood to be released from their bodies, and whether, as we cease from this life, so they too will cease from illuminating the world. Although to inquire into this may seem a kind of boldness, yet since we are provoked by zeal to grasp the truth, it does not seem absurd to search out and test what is possible for us according to the grace of the Holy Spirit. We think, then, that they can be shown to be living beings by this, that they are said to receive commandments from God, which is certainly done only to rational living beings. He says, therefore: “I have given a command to all the stars.” And what are those commands? Namely, that each star in its own order and its own courses should give the world the amount of brightness granted to it. For those called planets move in some orders, and those called ἀπλανεῖς (fixed) in others. In this it is most clearly shown that the movement of no body can be effected without a soul, and that things that are living can never be without movement. And since the stars move with such order and such reason that their course has never at any time been seen to be hindered in any way, is it not beyond all stupidity to say that so great an order, so great an observance of discipline and reason, is required of or fulfilled by irrational things? In Jeremiah, indeed, the moon is even called the queen of heaven. If, then, the stars are living and rational beings, there will undoubtedly seem to be among them some progress and decline. For what Job says, “The stars are not clean in his sight,” seems to me to indicate some such understanding.

Isa 45:12 (quotation, high confidence) · Jer 7:18 (allusion, medium confidence) · Jer 44:17 (51:17 LXX) (allusion, medium confidence) · Job 25:5 (quotation, high confidence)

Notes and citation

Summary: Origen argues that the stars are living and rational beings, since they receive commands from God and keep their courses in perfect order.

The view that the heavenly bodies are living, rational beings is Origen's, given as Rufinus has it. Quotations and allusions: Isa 45:12 (“I have given a command to all the stars”, Greek form); Jer 7:18 and 44:17–19 (“queen of heaven”); Job 25:5.

Notes on the original text

Digital text corrected (Migne footnote and line-break hyphen removed; OCR slip; OCR slip; split word; stray mark): animm ipsarum → animae ipsarum; qunniam → quoniam; animan- Job xxv, 5. tibus → animantibus; praecepi. ο Quae → praecepi. Quae; indulta: sibi → indultae sibi; iliius → ullius; mo. reantur → moveantur.

Cite (SBL): Origen, Princ. 1.7.3 (PG 11:172b–173b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-7-3). (abbreviation not yet checked)

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1.7.4PG 11:173b–174b

Jam vero ea quae animantia esse et rationabilia, consequentia disputationis invenit, utrum cum corporibus pariter animata videantur eo tempore, cum dicit Scriptura quia fecit Deus duo luminaria magna, et luminare majus in principatum diei, et luminare minus in principatum noctis , et stellas"; annon cum ipsis corporibus, sed extrinsecus factis jam corporibus inseruit spiritum, pervidendum est. Ego quidem suspicor extrinsecus insertum esse spiritum, sed operae pretium videbitur de Scripturis hoc ostendere. Nam per conjecturam facilis assertio esse videbitur; Scripturarum autem testimoniis utique difficilius affirmatur. Nam per conjecturas ita possibile est ostendi. Si hominis anima quae utique inferior est, dum hominis anima est, non cum corporibus ficta, sed extrinsecus proprie probatur inserta, multo magis eorum animantium quae caelestia designantur. Nam quantum ad homines spectat, quomodo cum corpore simul ficta anima videbitur ejus qui in ventre suum fratrem supplantavit, id est Jacob? Aut quomodo simul cum corpore ficta est anima, vel plasmata ejus qui adhuc in ventre matris suae positus, repletus est Spiritu sancto? Joannem dico tripudiantem in utero matris, et magna se exsultatione iactantem pro eo quod salutationis vox Mariae ad aures Elizabeth suae matris advenerat”. Quomodo cum corpore simul ficta est et plasmata etiam illius anima, qui antequam in utero formaretur, notus esse Deo dicitur, et antequam de vulva procederet , sanctificatus est ab eo? Ne forte non judicio , nec pro meritis replere aliquos Deus videatur Spiritu sancto, et sanctificare non merito. Et quomodo effugiemus illam vocem quae ait : Nunquid injustitia est apud Deum? Absit". Vel illud : Nunquid personarum acceptio est apud Deum? Hoc enim consequitur eam defensionem, quae animas subsistere simul cum corporibus asseverat. Quantum ergo ex comparatione humani status concipi potest, consequens puto multo magis haec de caelestibus sentienda, quae etiam in hominibus ratio ipsa et Scripturae auctoritas videtur ostendere.

Now as to those beings which the course of the discussion has found to be living and rational, we must examine whether they seem to have been given souls together with their bodies at the time when Scripture says that “God made two great lights, the greater light to rule the day and the lesser light to rule the night, and the stars,” or whether he implanted the spirit not with the bodies themselves but from outside, after the bodies had been made. I indeed suspect that the spirit was implanted from outside, but it will seem worth the effort to show this from the Scriptures. For by conjecture the assertion will seem easy, but by the testimonies of the Scriptures it is certainly more difficult to affirm. By conjectures, then, it can be shown thus. If the soul of a human being, which is certainly inferior while it is a human soul, is shown to have been not formed with the body but properly implanted from outside, much more is this so of those living beings that are called heavenly. For as regards human beings, how will the soul of him who supplanted his brother in the womb, that is, Jacob, seem to have been formed together with the body? Or how was the soul formed or moulded together with the body of him who, while still in his mother's womb, was filled with the Holy Spirit? I mean John, leaping in his mother's womb and stirring with great exultation because the voice of Mary's greeting had come to the ears of his mother Elizabeth. How was the soul of that one too formed and moulded together with the body, who is said to have been known to God before he was formed in the womb, and to have been sanctified by him before he came forth from the womb? Otherwise God might seem to fill some with the Holy Spirit not by judgment and according to merit, and to sanctify them undeservedly. And how shall we escape that saying, “Is there injustice with God? By no means”? Or that one: “Is there respect of persons with God?” For this follows from that defence which asserts that souls come into existence together with bodies. As far, then, as can be conceived from comparison with the human condition, I think it follows that this must be held much more of the heavenly beings, which both reason itself and the authority of Scripture seem to show even in the case of human beings.

Gen 1:16 (quotation, high confidence) · Gen 25:22 (allusion, high confidence) · Hos 12:3 (allusion, medium confidence) · Luke 1:15 (allusion, high confidence) · Luke 1:41 (allusion, high confidence) · Luke 1:44 (allusion, high confidence) · Jer 1:5 (allusion, high confidence) · Rom 9:14 (quotation, high confidence) · Rom 2:11 (quotation, high confidence)

Notes and citation

Summary: Origen suspects that the souls of the stars were implanted from outside after their bodies were made, as human souls seem to exist before their bodies (Jacob, John the Baptist, Jeremiah), lest God seem unjust.

At the end the scan interleaves Migne's parallel column, a Greek fragment preserved by Justinian with Migne's Latin version (“the soul of the sun is older than its binding to the body”); it has been removed and Rufinus's words restored to their order by logged correction. The argument that souls exist before their bodies is Origen's teaching on the pre-existence of souls, given as written. Quotations and allusions: Gen 1:16; Gen 25:22–26 (Hos 12:3); Luke 1:15, 41, 44; Jer 1:5; Rom 9:14; Rom 2:11.

Notes on the original text

Digital text corrected (Migne's parallel column (a Greek fragment preserved by Justinian, with his Latin version) interleaved with Rufinus's text; removed, and Rufinus's words restored to their order; OCR slip; OCR slip; stray marks; OCR slips; OCR slips; line-break hyphen; column number removed; joined words; split word; stray mark; stray marks): rationabilia,consequentia → rationabilia, consequentia; quia ε fecit → quia fecit; etluminare majus → et luminare majus; stelias → stellas; iactis jatn → factis jam; sedoperte pretium videbi- ο tur → sed operae pretium videbitur; multo 73 magis → multo magis; Jacob “Y Aut → Jacob? Aut; tripudianlem in utero matris, etD magna → tripudiantem in utero matris, et magna; sua: matris → suae matris; simul ttcta → simul ficta; ah eo “1' Ne forte → ab eo? Ne forte; rer plere → replere; etlugietuus → effugiemus; ‹ Nunquid personarum → Nunquid personarum; Deum 2 lloc enim → Deum? Hoc enim; qum animas → quae animas; Quantum ergo [ "imae πρεσϐυτέρα ἡ ex comparatione humani status concipi ρο· test , consequens puto mullo magis 11330 de (κε’ ωγκρίσεωςὰνθρώπου τῆς lestibus sentienda, qua: etiam iu hominibus ratio ipsa et Scriptura: auctoὰποδεϊξαι δύνασθαι. Id ritas videtur ostendere. est : Animam autem solis antiquiorem esse alligatione ejus ad corpus , conclusum jam est ea: comparatione hominis; rerum e Scriptum arbitror posse demonstrari .] → Quantum ergo ex comparatione humani status concipi potest, consequens puto multo magis haec de caelestibus sentienda, quae etiam in hominibus ratio ipsa et Scripturae auctoritas videtur ostendere..

Cite (SBL): Origen, Princ. 1.7.4 (PG 11:173b–174b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-7-4). (abbreviation not yet checked)

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1.7.5PG 11:174b–176a

Sed videamus si quam proprie etiam de ipsis coelestibus significantiam jam apud Scripturam sanctam possimus invenire. Paulus apostolus ait ita, quoniam, inquit, vanitati creatura subjecta est non volens, sed propter eum qui subjecit in spe, quia et ipsa creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei ’. Cui, obsecro, vanitati creatura subjecta est, vel quae creatura, vel quomodo non volens, vel sub qua spe? Quo autem modo ipsa creatura liberabitur a servitute corruptionis? Sed et alibi ipse Apostolus ait : Nam exspectatio creaturae revelationem filiorum Dei exspectat”. Et iterum alibi ait : Non solum autem nos, sed et ipsa creatura congemiscit et condolet usque nunc“. Unde inquirendum est qui sit gemitus, vel qui sint dolores ejus. Et primo ergo videamus quae est vanitas cui creatura subjecta est. Ego quidem arbitror non esse aliam vanitatem quam corpora; nam licet aethereum sit corpus astrorum, tamen est materiale. Unde et Salomon mihi universam corpoream naturam velut onerosam quodammodo, et vigorem spirituum retardantem hoc modo compellare: »Vanitas vanitatum, omnia vanitas, dixit Ecclesiastes. Omnia vanitas : respexi enim, inquit, et vidi universa quae sub sole sunt, et ecce omnia vanitas". Huic ergo vanitati creatura subjecta est, illa praecipue creatura quae utique maximum in hoc mundo et egregium operis sui obtinet principatum, id est sol et luna et stella: vanitati subjecta dicuntur, corporibus indita, atque ad illuminandi officium humano generi deputata. Et non, inquit, volens creatura haec vanitati subjecta est”. Non enim voluntate exhibendum suscepit ministerium vanitati, sed quoniam volebat ille qui subjiciebat, pr0pter eum qui subjecit, promittentem his qui non voluntate vanitati subdebantur, quod expleto magnifici Operis ministerio liberabuntur ab hac servitute corruptionis et vanitatis, cum redemptionis gloriae filiorum Dei tempus advenerit. Qua spe accepta, et quam promissionem complendam sperans universa creatura congemiscit nunc interim utpote etiam affectum habens erga eos quibus ministrat, et condolet per patientiam quae promissa sunt Sperans. Intuere etiam illud, si forte aptari potest illa vox Pauli his qui licet non volentes, pro voluntate tamen ejus qui subjecit, et pro repromissionum Spe vanitati subjecti sunt, qua ait : Optarem enim resolvi, vel redire, et esse cum Christo; multo enim melius. Puto enim quia similiter possit etiam sol dicere quia Optarem resolvi vel redire et esse cum Christo: multo enim melius. Et Paulus quidem addit : Sed permanere in carne magis necessarium propter vos “; sol vero potest dicere : Permanere autem in hoc caelesti et lucido corpore magis necessarium, propter revelationem filiorum Dei. Eadem sane etiam de luna et stellis sentienda sunt ac dicenda. Videamus nunc quae sit etiam libertas creaturae, vel quae absolutio servitutis. Cum tradiderit Christus regnum Deo et Patri, tunc etiam ista animantia cum prius regnum Christi fuerint effecta, simul cum omni regno etiam Patri regnanda tradentur; ut cum Deus erit omnia in omnibus, etiam ista cum sint ex omnibus, sit et in istis Deus sicut in omnibus.

But let us see whether we can find in holy Scripture any indication properly concerning these heavenly beings themselves. The apostle Paul speaks thus: “For the creation was subjected to vanity, not willingly, but because of him who subjected it in hope, because the creation itself will be set free from the bondage of corruption into the freedom of the glory of the children of God.” To what vanity, I ask, was the creation subjected, or what creation, or how unwillingly, or in what hope? And in what way will the creation itself be set free from the bondage of corruption? Elsewhere too the Apostle himself says: “For the expectation of the creation waits for the revelation of the children of God.” And again elsewhere he says: “And not only we, but the creation itself groans and is in pain until now.” So we must inquire what its groaning is, and what its pains are. First, then, let us see what is the vanity to which the creation was subjected. I think that the vanity is nothing other than bodies; for although the body of the stars is ethereal, it is still material. Hence Solomon too, it seems to me, addresses the whole bodily nature, as in a way burdensome and as retarding the vigour of spirits, in this way: “Vanity of vanities, all is vanity, said the Preacher; all is vanity. For I looked,” he says, “and saw all things that are under the sun, and behold, all is vanity.” To this vanity, then, the creation was subjected, especially that creation which holds the greatest and most distinguished rule of its work in this world: that is, the sun, moon and stars are said to be subjected to vanity, being placed in bodies and assigned the office of giving light to the human race. “And not willingly,” he says, “was this creation subjected to vanity.” For it did not undertake by its own will to render service to vanity, but because he who subjected it willed it, because of him who subjected it, who promised those who were subjected to vanity not by their own will that, when the service of his magnificent work is completed, they will be set free from this bondage of corruption and vanity, when the time of the redemption of the glory of the children of God has come. Having received this hope, and hoping for the fulfilment of this promise, the whole creation meanwhile groans now, as having affection for those whom it serves, and suffers patiently, hoping for what has been promised. Consider also whether perhaps that saying of Paul can be applied to those who, though unwillingly, yet by the will of him who subjected them and in the hope of the promises, were subjected to vanity, where he says: “For I would desire to be dissolved, or to return, and to be with Christ; for it is far better.” For I think that the sun too might similarly say, “I would desire to be dissolved, or to return, and to be with Christ; for it is far better.” And Paul indeed adds, “But to remain in the flesh is more necessary for your sake”; while the sun may say, “But to remain in this heavenly and shining body is more necessary for the sake of the revelation of the children of God.” The same is to be thought and said of the moon and the stars. Let us now see what the freedom of the creation is, or its release from bondage. When Christ has handed over the kingdom to God the Father, then these living beings too, having first become the kingdom of Christ, will be handed over together with the whole kingdom to be ruled by the Father; so that when God is all in all, these too, since they are among all, may have God in them as in all.

Rom 8:20 (quotation, high confidence) · Rom 8:21 (quotation, high confidence) · Rom 8:19 (quotation, high confidence) · Rom 8:22 (quotation, high confidence) · Rom 8:23 (quotation, high confidence) · Eccl 1:2 (quotation, high confidence) · Eccl 1:14 (quotation, high confidence) · Phil 1:23 (quotation, high confidence) · Phil 1:24 (quotation, high confidence) · 1 Cor 15:24 (allusion, high confidence) · 1 Cor 15:28 (allusion, high confidence)

Notes and citation

Summary: The creation subjected to vanity (Rom 8) is the heavenly bodies bound to material bodies to serve humanity; like Paul they long to be with Christ, and will be freed when Christ hands the kingdom to the Father.

The chapter heading “On angels” at the end of the scan belongs to the next chapter and has been removed. “To be dissolved, or to return” renders resolvi vel redire (Greek ἀναλῦσαι, which can mean either). Quotations: Rom 8:20–21; Rom 8:19; Rom 8:22–23; Eccl 1:2; Eccl 1:14; Phil 1:23–24; 1 Cor 15:24, 28.
Words lost in the Migne scan are supplied from Koetschau's edition.

Notes on the original text

Digital text corrected (OCR misread; OCR slip; OCR slip; column number removed; OCR slip; line-break hyphen; OCR slip; note marker; OCR slips; OCR slips; line-break hyphen; heading of the next chapter removed; joined words; line-break hyphens; OCR slip; note marker; split words; stray marks; stray mark): preprie etiam deipsis coelestibus significautiam → proprie etiam de ipsis coelestibus significantiam; qum creatura → quae creatura; corruptiouis → corruptionis; Aposto'us → Apostolus; exspectatio creatura revelationem tlliorum → exspectatio creaturae revelationem filiorum; ‹ Νοη solum autem nos, sed ct ipsa → Non solum autem nos, sed et ipsa; ergovideamus → ergo videamus; acthereum → aethereum; qum sub sole sunt, etccce → quae sub sole sunt, et ecce; lluic ergo → Huic ergo; prrccipue creatura (Η) quae → praecipue creatura quae; indita. ‘ atque → indita, atque; Εῑ ηοιι, inquit, volens creatura hmc → Et non, inquit, volens creatura haec; ab bac servitute → ab hac servitute; filiorum Dci → filiorum Dei; congcmiseit → congemiscit; erga cos → erga eos; condolct → condolet; latuere → Intuere; Vatiilttli → vanitati; re- solvi, vel redirc, ct esse cmn Christo → resolvi, vel redire, et esse cum Christo; 0p- tarem → Optarem; Pauo lus quidem addit :_ t Sed permanere in carne ma- gis → Paulus quidem addit : Sed permanere in carne magis; au- tem in hoc caelesti et lu- cido corpore magis neres- sarium, propter revelatio- nem → autem in hoc caelesti et lucido corpore magis necessarium, propter revelationem; creatum, 74 vel → creaturae, vel; Deo ct Patri → Deo et Patri; eii‘ccta → effecta; regnanda (i9) → regnanda; sit ct in istis → sit et in istis; De angelis. → .

Topics: Eschatology

Cite (SBL): Origen, Princ. 1.7.5 (PG 11:174b–176a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-7-5). (abbreviation not yet checked)

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On 1, chapter 8

1.8.1PG 11:176a–176d

Simili quoque ratione etiam de angelis utendum puto, nec existimandum quoniam fortuito accidat, ut illi angelo illud injungatur officium : verbi gratia, ut Raphaelo curandi et medendi opus, Gabrielo bellorum providentia, Michaelo mortalium preces supplicationesque curare. Haec enim officia promeruisse eos non aliter putandum est, quam ex suis quemque meritis et pro studiis ac virtutibus quae ante mundi hujus compagem gesserint, suscepisse. Tum deinde in archangelico ordine illud vel illud officii genus unicuique deputatum; alios vero in angelorum ordine meruisse describi, et agere sub illo vel illo archangelo, vel illo duce, vel principe ordinis sui. Qua: omnia, ut dixi, non fortuito atque indiscrete , sed aptissimo et justissimo Dei judicio ordinata sunt , et pro meritis disposita ipso judicante et probante; ut illi quidem angelo Ephesiorum committi Ecclesia debeat , illi vero alii Smyrnensium , et ille quidem angelus ut sit Petri, alius vero ut sit Pauli; tum demum per singulos minimarum qui sunt in Ecclesia, qui vel qui ascribi singulis debeant angeli, qui etiam quotidie videant faciem Dei ; sed et quis debeat esse angelus qui circumdet in circuitu timentium Deum. Quae utique omnia non casu, neque fortuito geri, neque quia naturaliter tales facti sunt, existimandum est, ne etiam in hoc factoris inaequalitas accusetur; sed pro meritis et virtutibus ac pro uniuscujusque vigore et ingenio deferri a justissimo et aequissimo moderatore omnium credendum est Deo.

I think the same reasoning must be applied to the angels also, and we must not suppose that it happens by chance that this office is assigned to this angel: for example, to Raphael the work of curing and healing, to Gabriel the oversight of wars, to Michael the care of the prayers and supplications of mortals. For we must not think that they merited these offices otherwise than that each received them by his own merits, according to the zeal and virtues which they displayed before the framing of this world; and that then in the archangelic order this or that kind of office was assigned to each, while others merited to be enrolled in the order of angels and to act under this or that archangel, or this or that leader or chief of his order. All these things, as I have said, were ordered not by chance and without discrimination but by the most fitting and just judgment of God, and arranged according to merit, he himself judging and approving: so that to one angel the church of the Ephesians should be entrusted, to another that of the Smyrnaeans; that one angel should be Peter's, another Paul's; and then, for each of the least who are in the Church, which angels should be assigned to each, who also daily behold the face of God; and also which angel should be the one who encamps round about those who fear God. All these things, certainly, must not be thought to be done by accident or by chance, nor because they were made such by nature, lest in this too the Creator be accused of unfairness; but we must believe that they are conferred according to merits and virtues, and according to each one's vigour and ability, by God, the most just and most fair governor of all.

Rev 2:1 (allusion, high confidence) · Rev 2:8 (allusion, high confidence) · Acts 12:15 (allusion, medium confidence) · Matt 18:10 (allusion, high confidence) · Ps 34:7 (33:8 LXX) (allusion, high confidence)

Notes and citation

Summary: The angels receive their offices, such as healing, war and prayer, according to the merits they showed before the world was framed, by God's just judgment.

The offices of Raphael, Gabriel and Michael resemble 1 En. 40.9. Allusions: Rev 2:1, 8; Acts 12:15; Matt 18:10; Ps 34:7 (Ps 33:8 LXX).

Notes on the original text

Digital text corrected (OCR slip; note marker; stray mark; stray mark; OCR slip): de'angelis → de angelis; cilicium → officium; ut (Ἡ) Raphaelo → ut Raphaelo; llaec enim → Haec enim; deinde (2'2) in → deinde in; judicantc → judicante; , .illi vero alii Smyrnensinm → , illi vero alii Smyrnensium; ascribi (‘25) singulis → ascribi singulis; debeat 0336 angelus → debeat esse angelus; Quze utique → Quae utique; existimandum cst → existimandum est; au:cusetur → accusetur; justissima et aequissimo → justissimo et aequissimo.

Extrabiblical texts: 1 En. 40.9 (1 Enoch [in the ETH canon]; allusion)

Cite (SBL): Origen, Princ. 1.8.1 (PG 11:176a–176d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-8-1). (abbreviation not yet checked)

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1.8.2PG 11:176d–177d

… ne forte incurramus in illas ineptas atque impias fabulas eorum, qui naturas spiritales diversas et ob hoc a diversis conditoribus institutas, tam in coelestibus quam etiam inter animas hominum fingunt; dum et uni eidemque conditori diversas naturas rationabilium creaturarum ascribi videtur absurdum, sicut vere absurdum est, et causam tamen ejus diversitatis ignorant. Aiunt enim consequens non videri ut unus atque idem conditor nulla exstante causa meritorum, aliis potestatem dominationis injungat, alios subjiciat dominantibus, aliis tribuat principatum, alios subjectos faciat principibus esse. Qua utique omnia, ut ego existimo, consequentia rationis hujus quam supra exposuimus, redarguit atque confutat, per quam causa diversitatis ac varietatis in singulis quibusque creaturis ostenditur ex ipsarum motibus vel ardentioribus, vel pigrioribus, secundum virtutem, vel secundum malitiam, non ex dispensantis inaequalitate descendere. Sed quo facilius haec ita esse in caelestibus agnoscantur, de his quae inter homines gesta sunt, vel gerantur, proferamus exempla , ut consequenter ex visibilibus etiam invisibilia contemplemur. Paulum vel Petrum sine dubio spiritalis natura: fuisse confirmant. Cum ergo contra pietatem Paulus egisse inveniatur, in eo quod persecutus est Ecclesiam Dei, cumque Petrus peccatum tam grave commiserit, ut ancilla ostiaria interrogante se cum juramento affirmarit nescire se quis sit Christus”; quomodo isti qui secundum illos spiritales sunt, in peccata hujusmodi corruerunt: maxime cum soleant frequenter asserere et dicere quoniam non potest arbor bona malos fructus facere“? Etsi utique arbor bona non potest fructus malos facere, secundum ipsos vero de radice bona: arboris erant Petrus et Paulus, quomodo istos fructus tam pessimos attulisse putandi sunt? Quod si responderint ea quae comminisci solent, quoniam non Paulus persecutus est, sed alius nescio quis qui erat in Paulo; neque Petrus negavit, sed alius negavit in Petro : quare Paulus si nihil peccaverat, dixit quia Non sum dignus vocari apostolus, quoniam persecutus sum Ecclesiam Dei”. Cur autem et Petrus alio peccante ipse flevit amarissime? Ex quo omnes quidem illorum ineptia: urguentur.

… lest we fall into the foolish and impious fables of those who imagine spiritual natures to be different, and for this reason founded by different founders, both among the heavenly beings and among the souls of human beings; since it seems absurd to them, as it truly is absurd, that different natures of rational creatures should be ascribed to one and the same Creator, and yet they do not know the cause of that diversity. For they say it does not seem consistent that one and the same Creator, with no cause of merits existing, should impose on some the power of dominion and subject others to those who rule, give rule to some and make others subjects of rulers. All of this, as I think, the logic of the reasoning we have set out above refutes and confutes, by which it is shown that the cause of the diversity and variety in each of the creatures arises from their own movements, more ardent or more sluggish, toward virtue or toward wickedness, and not from unfairness in the one who arranges them. But so that this may more easily be recognized to be so among the heavenly beings, let us bring forward examples from what has been done or is done among human beings, so that from things visible we may consequently contemplate also things invisible. They affirm that Paul and Peter were without doubt of the spiritual nature. Since, then, Paul is found to have acted against piety in persecuting the Church of God, and Peter committed so grave a sin that, when the maid at the door questioned him, he affirmed with an oath that he did not know who Christ was, how did these men, who according to them are spiritual, fall into sins of this kind? Especially since they are accustomed often to assert and say that a good tree cannot bear bad fruit. And if a good tree certainly cannot bear bad fruit, while according to them Peter and Paul were from the root of a good tree, how are they to be thought to have borne such very bad fruits? And if they reply with what they usually invent, that it was not Paul who persecuted but someone else, I know not who, who was in Paul, and that it was not Peter who denied but another who denied in Peter, why then did Paul, if he had not sinned at all, say, “I am not worthy to be called an apostle, because I persecuted the Church of God”? And why did Peter himself weep most bitterly, if another had sinned? By this all their absurdities are refuted.

Textual problem in this passage: see the notes.

Gal 1:13 (allusion, high confidence) · Matt 26:72 (allusion, high confidence) · Matt 7:18 (quotation, high confidence) · 1 Cor 15:9 (quotation, high confidence) · Matt 26:75 (allusion, high confidence)

Notes and citation

Summary: Against heretics who assign rational beings different natures from different creators, Origen points to Paul and Peter, whom they call spiritual, yet who sinned.

Koetschau marks a gap at the start of this section (…); the words lost in the scan after it are supplied from his edition. The heretics who imagine different natures of spiritual beings are usually identified as the Valentinians and others. Allusions and quotations: Gal 1:13; Matt 26:69–72; Matt 7:18; 1 Cor 15:9; Matt 26:75.

Notes on the original text

Digital text corrected (Migne footnote removed; OCR misread; OCR slip; OCR slips; note marker; OCR slip; split word; stray Greek letters): c institoribus → conditoribus; c mditori → conditori; ascrii i videtur → ascribi videtur; injnngat → injungat; ut cgo‘existimo → ut ego existimo; lmjus → hujus; quibasque → quibusque; ina-qualitate → inaequalitate; hare ita esse iu → haec ita esse in; Eccle siam Dei ἐς cumque → Ecclesiam Dei, cumque; jnramento → juramento; spiri:ales → spiritales; hnjnsmodi → hujusmodi; asserere (2'?) ct dicere → asserere et dicere; pulest → potest; secundmn → secundum; quze comminisci → quae comminisci; ncgavit in Petro → negavit in Petro; Νοιι sum dignus → Non sum dignus; Ecclesium → Ecclesiam; aui tem ει Petrus → autem et Petrus; urguentur. Matth. vit, “Galat. ι, 15. Matth. xxvi, 72. → urguentur..

Topics: Heresy

Cite (SBL): Origen, Princ. 1.8.2 (PG 11:176d–177d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-8-2). (abbreviation not yet checked)

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1.8.3PG 11:178a–179a

Secundum nos vero nihil est in omni rationabili creatura, quod non tam boni quam mali sit capax. Sed non continuo, quia dicimus nullam esse naturam quae non possit recipere malum, idcirco confirmamus omnem naturam recepisse malum, id est malam effectam; sicut est dicere quod omnis hominis natura recepit ut possit navigare, non tamen ex eo etiam omnis homo navigabit; et iterum omni homini possibile est discere artem grammaticam vel medicinam, non tamen idcirco ostenditur omnis homo, vel medicus esse, vel grammaticus : ita si dicimus nullam esse naturam quae non possit recipere malum, non tamen continuo etiam recepisse malum designatur. et rursum nulla natura est, quae non recipiat bonum, et tamen non idcirco omnis natura probatur recepisse quod bonum est. Secundum nos namque ne diabolus quidem ipse incapax fuit boni: non tamen idcirco quia potuit recipere bonum, etiam voluit, vel virtuti operam dedit. Sicut enim per haec quae de prophetis exempla protulimus, edocetur, fuit aliquando bonus, cum in paradiso Dei in medio cherubim versaretur. Sicut ergo iste habuit quidem in se vel virtutis recipiendae vel malitiae facultatem, et a virtute declinans tota se mente convertit ad malum : ita etiam caeterae creaturae cum utriusque habeant facultatem, pro arbitrii libertate fugientes malum, adiutarent bono. Nulla igitur natura est quae non recipiat bonum vel malum, excepta Dei natura quae bonorum omnium fons est, et Christi; sapientia enim est, et sapientia utique stultitiam recipere non potest : et justitia est; justitia autem nunquam profecto injustitiam capiet: et Verbum est, vel ratio, quae utique irrationabilis effici non potest. Sed et lux est, et lucem certum est quod tenebrae non comprehendant. Similiter quoque et natura Spiritus sancti quae sancta est, non recipit pollutionem; naturaliter enim, vel substantialiter sancta est. Si qua autem alia natura sancta est, ex assumptione hoc, vel inspiratione Spiritus sancti habet ut sanctificetur, non ex sua natura hoc possidens, sed accidens sibi, propter quod et decidere potest quod accidit. Ita et accidentem justitiam quis habere potest, unde et decidere eam possibile est. Sed et sapientiam quis accidentem nihilominus habet, quamvis in nostra positum sit potestate, studio nostro et vitae merito, si sapientiae operam damus, effici sapientes, et si semper id studii geramus , semper sapientiae 'participemus, et id nobis vel plus vel minus accidat, sive pro merito vitae, sive pro studii quantitate. Benignitas enim Dei secundum quod se dignum est, provocat omnia, et attrahit ad beatum finem illum , ubi decidit et aufugit omnis dolor, et tristitia, et gemitus.

According to us, however, there is nothing in any rational creature that is not capable of both good and evil. But because we say that there is no nature that cannot receive evil, we do not therefore affirm that every nature has received evil, that is, has been made evil; just as one may say that the nature of every human being has received the capacity to sail, yet it does not follow that every human being will sail; and again, it is possible for every human being to learn the art of grammar or medicine, yet it is not thereby shown that every human being is a physician or a grammarian. So if we say that there is no nature which cannot receive evil, it is not thereby indicated that it has in fact received evil; and again, there is no nature which does not receive good, and yet not every nature is therefore proved to have received what is good. For according to us not even the devil himself was incapable of good; but because he could receive good, it does not follow that he also willed it or applied himself to virtue. For, as we are taught by the examples we brought forward from the prophets, he was once good, when he dwelt in the paradise of God in the midst of the cherubim. Just as he, then, had in himself the faculty of receiving either virtue or wickedness, and, turning away from virtue, turned with his whole mind to evil, so also the other creatures, since they have the faculty of either, flee evil by freedom of choice and cleave to the good. There is, therefore, no nature which does not admit good or evil, except the nature of God, which is the fountain of all good things, and of Christ; for he is wisdom, and wisdom certainly cannot admit folly; and he is righteousness, and righteousness will certainly never admit unrighteousness; and he is the Word or reason, which certainly cannot be made irrational. He is also light, and it is certain that darkness does not comprehend the light. Likewise the nature of the Holy Spirit, which is holy, does not admit pollution; for it is holy naturally or substantially. But if any other nature is holy, it has its sanctification from the reception or inspiration of the Holy Spirit, not possessing this from its own nature but as something accidental to it, and for this reason what is accidental can also fall away. So too one can have righteousness as an accident, and therefore it is possible for it to fall away. And one has wisdom likewise as an accident, although it is placed in our power, by our zeal and the merit of our life, to become wise if we devote ourselves to wisdom; and if we always keep up that zeal, we always share in wisdom, and it comes to us more or less, according either to the merit of our life or the measure of our zeal. For the goodness of God, as befits him, calls and draws all things to that blessed end where all pain and sorrow and sighing fall away and flee.

Ezek 28:13 (allusion, high confidence) · Ezek 28:14 (allusion, high confidence) · John 1:5 (allusion, high confidence) · 1 Cor 1:30 (allusion, medium confidence) · Isa 35:10 (allusion, medium confidence)

Notes and citation

Summary: Every rational creature, even the devil, is capable of good and evil; only God, Christ and the Holy Spirit are good by nature, while creatures hold holiness, righteousness and wisdom as accidents.

The statement that “not even the devil himself was incapable of good” is given as written. Allusions: Ezek 28:13–14; John 1:5; 1 Cor 1:30; Isa 35:10 (“sorrow and sighing shall flee away”).
Words lost in the Migne scan are supplied from Koetschau's edition.

Notes on the original text

Digital text corrected (Migne footnote removed; OCR misread; OCR slip; OCR slips; joined words; joined words; OCR slip; note marker; stray mark): crcatnra → creatura; dicimus (‘29) nullam → dicimus nullam; confirmamus onmem → confirmamus omnem; ct iterum → et iterum; estdisccre → est discere; incaan fuit boni → incapax fuit boni; cdocelur → edocetur; ma- Ιίιὶιε facultatem, ει a virtute → malitiae facultatem, et a virtute; caetera: creatura: cmn → caeterae creaturae cum; bunum → bonum; sapientia enim εει, ει sapientia → sapientia enim est, et sapientia; jnstitia → justitia; lux cst, ct lucem certmn est quod tonebra: → lux est, et lucem certum est quod tenebrae; et. natura → et natura; hoc ('52), vel → hoc, vel; habet nt sanctificetnr, non ex sna → habet ut sanctificetur, non ex sua; Ita etaccidentemjustitiam → Ita et accidentem justitiam; unde ει decidere → unde et decidere; iu nostra → in nostra; studio nostro et ’θ Cor. xv, 9. vitae → studio nostro et vitae; vitte → vitae; beatum linem → beatum finem.

Topics: Trinity

Cite (SBL): Origen, Princ. 1.8.3 (PG 11:178a–179a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-8-3). (abbreviation not yet checked)

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1.8.4PG 11:179a–181b

Puto ergo, secundum quod mihi videtur, quod praecedens disputatio sufficienter ostenderit, quod non indiscreto vel fortuito aliquo casu vel principatus teneant principatum, vel caeteri ordines suum quisque sortiatur officium, sed pro meritis suis gradum dignitatis hujus adepti sunt, licet non sit nostrum vel scire, vel quaerere qui illi actus fuerint per quos in istum ordinem venire meruerint. Sed hoc tantum scire sufficit ad Dei aequitatem et juStitiam demonstrandam, quia secundum sententiam apostoli Pauli personarum acceptio non est apud Deum, qui potius omnia pro meritis singulorum profectibusque dispensat. Neque ergo angelorum officium nisi ex merito constat, neque potestates nisi ex profectu suo agunt potestatem, neque quae nominantur sedes, id est iudicandi, vel regendi potestates, nisi ex meritis, administrant, neque dominationes contra meritum dominantur; et est unus iste summus et excellentissimus ordo in caelestibus rationabilis creaturae gloriosa officiorum varietate dispositus. Similiter sane etiam de adversariis virtutibus sentiendum est, quae se in id loci atque officii praebuerunt, ut hoc quod principatus, vel potestates, vel mundi rectores tenebrarum, vel spiritalia nequitiae, vel spiritus maligni, vel daemonia immunda sunt, non substantialiter id habeant, neque quia tales etiam creati sunt, sed pro motibus suis et profectibus quibus in scelere profecerunt, hos malitia: sortiti sunt gradus. Et est alter iste ordo rationabilis creaturae, qui se ita praeceps nequitiae dedit, ut revocari nolit magis quam non possit, dum scelerum rabies jam libido est, et delectat. Tertius vero creaturae rationabilis ordo est earum quae ad humanum genus replendum aptae judicantur a Deo, id est animae hominum, per profectum etiam in illum angelorum ordinem assumpta; ex quibus quosdam videmus assumi, illos videlicet qui filii Dei facti fuerint, vel filii resurrectionis, vel hi qui dereliquerint tenebras, et dilexerint lucem, et facti fuerint filii lucis; vel hi qui omnem pugnam superantes, et pacifici effecti, filii pacis et filii Dei fuerint; vel qui mortificantes membra sua quae sunt super terram, et transcendentes non solum corpoream naturam, verum etiam animae ipsius ambiguos fragilesque motus adjunxerint se Domino, facti ex integro spiritus, ut sint cum illo unus spiritus semper, cum 'ipso singula quaeque discernentes, usquequo perveniant in hoc ut perfecte effecti spiritales omnia discernant per hoc quod in omni sanctitate illuminati sensu per Verbum et sapientiam Dei a nullo penitus possint discerni. Illa sane nos nequaquam recipienda censemus, quae et a quibusdam superflue vel requiri, vel astrui solent, id est quod animae in tantum sui decessum veniant, ut naturae rationabilis ac dignitatis oblitae etiam in ordinem irrationabilium animantium vel bestiarum, vel pecudum devolvantur. Pro quibus etiam quasdam ex Scripturis commentitias afferre astructiones solent, id est quod vel pecus cui se mulier contra naturam subjecerit, in reatum pariter cum muliere devocetur ac lapidari pariter jubeatur, vel quod taurus cornupeta lapidari nihilominus praecipiatur; sed et quod Balaam asina, os ejus Deo aperiente, locuta est, et subjugale mutum in hominum voce respondens arguit prophetae dementiam. Quas nos non solum non suscipimus, sed et omnes has assertiones eorum contra fidem nostram venientes refutamus atque respuimus. Verumtamen suo loco et tempore confutato hoc perverso dogmate et depulso, ea quae de sanctis Scripturis ab illis prolata sunt, qualiter intelligi debeant, exponemus.

I think, then, as it seems to me, that the preceding discussion has sufficiently shown that it is not without discrimination or by some chance that the principalities hold their rule or the other orders each obtain their office, but that they have attained the rank of this dignity according to their merits, although it is not for us either to know or to ask what those acts were by which they merited to come into that order. But it is enough to know this much to demonstrate the fairness and justice of God, that, according to the statement of the apostle Paul, “there is no respect of persons with God,” who rather dispenses all things according to the merits and progress of each. Neither, then, does the office of angels exist except from merit, nor do the powers exercise power except from their progress, nor do those which are called seats, that is, powers of judging or ruling, administer except from merit, nor do dominions rule contrary to merit. And this is the one supreme and most excellent order of rational creatures in the heavenly places, arranged in a glorious variety of offices. In the same way we must also think of the opposing powers, which have given themselves to that place and office, so that their being principalities or powers or rulers of the world of darkness or spiritual forces of wickedness or evil spirits or unclean demons they have not substantially, nor because they were created such, but they have obtained these ranks of wickedness according to their movements and the progress by which they advanced in crime. And this is the second order of rational creatures, which has given itself so headlong to wickedness that it is unwilling rather than unable to be recalled, since the madness of crime is now a passion and gives delight. The third order of rational creatures is that of those who are judged fit by God to replenish the human race, that is, the souls of human beings, which through progress are also taken up into that order of angels; and we see some of them taken up, namely those who have been made sons of God or sons of the resurrection, or those who have left darkness and loved light and been made sons of light; or those who, overcoming every battle and made peacemakers, have become sons of peace and sons of God; or those who, putting to death their members which are on earth, and transcending not only bodily nature but even the uncertain and frail movements of the soul itself, have joined themselves to the Lord, made wholly spirit, so as to be always one spirit with him, discerning each thing with him, until they come to this, that having been made perfectly spiritual they discern all things, in that, illumined in mind in all holiness through the Word and Wisdom of God, they can be discerned by no one at all. We think that those things are by no means to be accepted which some are accustomed needlessly to inquire into or assert, namely that souls come to such a decline that, forgetting their rational nature and dignity, they sink even into the order of irrational living beings, either wild beasts or cattle. For these views they are accustomed to bring certain invented supports from the Scriptures: namely that the beast to which a woman has unnaturally submitted herself is held equally guilty with the woman and is commanded to be stoned equally; or that the goring bull is likewise ordered to be stoned; and also that Balaam's ass, when God opened its mouth, spoke, and the dumb beast of burden, answering with a human voice, rebuked the madness of the prophet. These views we not only do not accept, but we refute and reject all these assertions of theirs as contrary to our faith. Nevertheless, in its proper place and time, when this perverse doctrine has been refuted and driven off, we shall explain how the passages which they bring forward from the holy Scriptures ought to be understood.

Rom 2:11 (quotation, high confidence) · Col 1:16 (allusion, high confidence) · Eph 6:12 (allusion, high confidence) · Rom 8:14 (allusion, medium confidence) · Luke 20:36 (allusion, high confidence) · John 12:36 (allusion, medium confidence) · Eph 5:8 (allusion, medium confidence) · Matt 5:9 (allusion, high confidence) · Col 3:5 (allusion, high confidence) · 1 Cor 6:17 (allusion, high confidence) · 1 Cor 2:15 (allusion, high confidence) · Lev 20:16 (allusion, high confidence) · Exod 21:28 (allusion, high confidence) · Num 22:28 (allusion, high confidence) · 2 Pet 2:16 (allusion, high confidence)

Notes and citation

Summary: Every rank of rational beings, good or evil, is held by merit; the second order has given itself to wickedness, the third is human souls, some of whom rise to the angels; transmigration into animals is rejected.

Migne's footnotes in the middle of this passage are removed. At the end the scan interleaves Migne's parallel column, Latin versions of statements reported by Jerome (Letter to Avitus) and preserved in Greek by Justinian, that a soul falling from the good may become brutish and be bound to the body of a beast, and that at the end angels, human beings and demons may change into one another; these are not Rufinus's text and have been removed by logged correction. The chapter's last lines (from Balaam's ass to the end), which the scan places inside the staged text of 2.1.1, have been restored here. Rufinus's text rejects transmigration into animals; it is commonly thought that Rufinus softened Origen at this point. Allusions: Rom 2:11; Col 1:16; Eph 6:12; Rom 8:14; Luke 20:36; John 12:36; Eph 5:8; Matt 5:9; Col 3:5; 1 Cor 6:17; 1 Cor 2:15; Lev 20:16; Exod 21:28; Num 22:28; 2 Pet 2:16.

Notes on the original text

Digital text corrected (Migne's footnotes (manuscript readings) removed; Migne's parallel column (his Latin versions of statements reported by Jerome) interleaved line by line with Rufinus's text and the end of the chapter lost in the scan; parallel versions removed, Rufinus's words restored to their order, and the loss marked …; column number removed; the last lines of the chapter (Balaam's ass to 'exponemus'), which the scan places inside the staged text of 2.1.1, restored here (removed there by logged correction); OCR misread; OCR slip; OCR slip; note marker; joined words; stray mark; stray marks; stray marks; note marker): Ριιιο ergo → Puto ergo; pratcedens → praecedens; indiscrelo → indiscreto; emteri → caeteri; «personarum acceptio non est apud Deum ‘°, → personarum acceptio non est apud Deum,; patestatem → potestatem; potestates, id, lnisi ex meritis, administrant (5'7), → potestates, nisi ex meritis, administrant,; etest → et est; cmlestibus → caelestibus; olliciorum → officiorum; se-in id → se in id; aptze iudicantur a Deo (Η), → aptae judicantur a Deo,; anima: hominum → animae hominum; ει quibus → ex quibus; faeti → facti; lilii resurrectionis → filii resurrectionis; lilii Dei fuerint → filii Dei fuerint; qua: sunt super terram → quae sunt super terram; anima: ipsius → animae ipsius; Durnino → Domino; in .hoc → in hoc; in onmi sanctitate → in omni sanctitate; “ Coloss. ιιι, 25. Id studii geramus._lta mss; editi veroat studii‘ curam geramus. Mox libb. editi, sapientiae participes esse, ut ad nos vel plus, etc. Sed mss. ιιι in [103110 textu. Sic mss.i; editi vero, perit, et aufugit on)nis dolor et tristitia: gemitus.) Mox mss.,’csuflicientcr ostenderit. Editi, ο sufficienter ostendit. Vel cwteri ordines suum quisque sortiatur officium. Haec in editis desunt, sed habentur in mss. Ita mss. Libb. vero editi, meruerunt; sed huic tamen scire, etc. , Libb. editi τί( potestates, nisi id ex meritis administretur. Sed mss. ut in nostro textu. (58LSic mss_.; editi vero : quia se in id loci atque officii praebuerunt. ('59) Sic mss. Libb. vero editi, altissimus. (4οι Caute lege. (il) Caute lege. 1 (Et?) Sic mss. Alias, profecta: esse et in ιι- ιιιιι. sunt gradus. → sunt gradus.; 76 Illa sane nos nequa- quam recipienda cense- mus, quac et a quibus-n dam superfluo vel requi- ri, vel astrui solent, id est quod animae in tan- tum sui decessum ve- niant, ιιι natura: ra- tionabilis ac dignitatis oblita.- etiam in ordinem irrationabilium animan- tium vel bestiarum, vel pecudum devolvan- ‘ tur. Pro quibus etiam quasdam ex Scripturis commentitias all‘erre aestzAnima defluens α bona, structiones solent, id est qttod vel pecus cui se uergens ad nequitiam, mulier contra na turam diutiusque in ipsa perma- subjecerit, in reatum panens, nisi resipiscat, prtz riter cum muliere devoinsipientia efi'emtur, at- cetur ac lapidari paque ob pravitatem brute- riter iubeatur, vel quod icit. Et paulo post : Eli— taurus cornupeta lapidag‘tque, ut brutescat, vi- ri nihilominus ρι’ωείρίtam etiam, ut ita dicant, Ex libro primo Περὶ ἀρχῶν, interprete l fraudis negligentim atque ilosidim. est in tantum vitia veniens irrationabilium jumentorum possit crasso Ex eadem libro l Περὶ ἀρχῶν, eodem Divo (5:2) ltifine_atqueconsummatione tttundi, quando fuerinta Domino animae, etrntionabilus creatum, nici volare cursu propter imlustriam. Cumque omnes tes possint capere vel vitia, illzr: umlto in poinri pervenient; (illia diversi motus et varia: voluntates est, ut angeli homines vel dmmoues, ct rursum ex .__._.—__________._—__————- → Illa sane nos nequaquam recipienda censemus, quae et a quibusdam superflue vel requiri, vel astrui solent, id est quod animae in tantum sui decessum veniant, ut naturae rationabilis ac dignitatis oblitae etiam in ordinem irrationabilium animantium vel bestiarum, vel pecudum devolvantur. Pro quibus etiam quasdam ex Scripturis commentitias afferre astructiones solent, id est quod vel pecus cui se mulier contra naturam subjecerit, in reatum pariter cum muliere devocetur ac lapidari pariter jubeatur, vel quod taurus cornupeta lapidari nihilominus praecipiatur; sed et quod Balaam asina, os ejus Deo aperiente, locuta est, et subjugale mutum in hominum voce respondens arguit prophetae dementiam. Quas nos non solum non suscipimus, sed et omnes has assertiones eorum contra fidem nostram venientes refutamus atque respuimus. Verumtamen suo loco et tempore confutato hoc perverso dogmate et depulso, ea quae de sanctis Scripturis ab illis prolata sunt, qualiter intelligi debeant, exponemus..

Cite (SBL): Origen, Princ. 1.8.4 (PG 11:179a–181b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/1-7-1/#p-1-8-4). (abbreviation not yet checked)

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