On First Principles 2.9.1–2.9.8
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 2, chapter 9
2.9.1PG 11:225b–226b
Sed nunc ad propositae disputationis ordinem revertamur, et intueamur creaturae initium, quodcunque illud initium creantis Dei mens potuerit intueri. In illo ergo initio putandum est tantum numerum rationabilium creaturarum, vel intellectualium, vel quoquomodo appellandae sunt quas mentes superius diximus, fecisse Deum quantum sufficere posse prospexit. Certum est quippe quod praefinito aliquo apud se numero eas fecit: non enim, ut quidam volunt, finem putandum est non habere creaturas; quia ubi finis non est, nec comprehensio ulla, nec circumscriptio esse potest. Quod si fuerit, utique nec contineri, vel dispensari a Deo quae facta sunt, poterunt. Naturaliter nempe quidquid infinitum fuerit, et incomprehensibile erit. Porro autem sicut Scriptura dicit: In numero et mensura universa condidit Deus, et idcirco numerus quidem recte aptabitur rationabilibus creaturis, vel mentibus, ut tantae sint quantae providentia Dei dispensari, regi et contineri possint. Mensura vero materiae corporali consequenter aptabitur; quam utique tantam a Deo esse creatam credendum est, quantam sibi sciret ad ornatum mundi posse sufficere. Haec ergo sunt quae in initio, id est ante omnia a Deo creata esse existimandum est. Quod quidem etiam in illo initio quod Moyses latenlins introduxit, iudicari putamus cum dicit: lu principio fecit Deus caelum et terram 7’. Certum est enim quia non de (irritamento, neque de arida, sed de illo caelo ac terra dicatur quorum cmlutn hoc et terra quam videmus, vocabula postea mutuata.
But now let us return to the order of the proposed discussion, and look at the beginning of creation, whatever beginning of God's creating the mind has been able to behold. In that beginning, then, we must think that God made as great a number of rational or intellectual creatures (or whatever those are to be called which we called minds above) as he foresaw would be sufficient. For it is certain that he made them according to some number fixed beforehand with himself; for we must not think, as some wish, that creatures have no limit, because where there is no limit there can be no comprehension nor any circumscription. And if this were so, the things that were made could certainly not be held together or dispensed by God. For by nature whatever is infinite will also be incomprehensible. Moreover, as Scripture says, “God founded all things in number and measure”; and therefore number will rightly be applied to rational creatures or minds, that they may be as many as can be dispensed, ruled and held together by the providence of God; and measure will consequently be applied to bodily matter, which we must believe was created by God as great as he knew would be sufficient for the adornment of the world. These, then, are what we must think were created by God in the beginning, that is, before all things. This we think is indicated also in that beginning which Moses introduced rather obscurely, when he says: “In the beginning God made heaven and earth.” For it is certain that this is said not of the firmament nor of the dry land, but of that heaven and earth from which this heaven and earth that we see afterwards borrowed their names.
Gen 1:1 (quotation, high confidence)
Notes and citation
Summary: God created in the beginning a definite number of rational beings, as many as he could govern, in that heaven and earth from which ours borrowed their names.
- At the start the scan interleaves Rufinus's lines with Migne's parallel column, his Latin version of a fragment preserved by Justinian (“we must say that God's power is limited … if the divine power were infinite it could not even understand itself; so he made as many as he could comprehend”), and with footnotes; these are not Rufinus's text and have been removed, and Rufinus's words restored to their order, by logged correction. Quotations and allusions: Wis 11:20; Gen 1:1.
Notes on the original text
- Digital text corrected (Migne's parallel column (his Latin version of a fragment preserved by Justinian, with Greek words) and footnotes interleaved line by line with Rufinus's text; removed, and Rufinus's words restored to their order; OCR slip): rrrertamur → revertamur; creatura: initium → creaturae initium; ln illo ergo initio putan- dum est tantum nutne-C ἆρχῇ inscii-ton ἆριθῖ rum ralionabilium creaissisti-Isi: turarum, vel intellectua- littm, vel quoquoutodo το intissam: πεπερᾳ- appellanda: sunt quas mentes superius dixi- mus, iecisse Deum quantum suificere posse Ἐάν, itii? prospexit. Certum est quippe quod praefinito aliquo apud se numero eas fecit :uon enim, ut quidam volunt , tinem putandum est non ha'be- re creaturas; quia ubi tu! linis non est,nec com- prehensio ulla, nec ciriturarum-qaut. ιιι est 7: cmuscriptio esse poteSI. In illo quod mente perci - Quod si fuerit, utique Pttur initio, tantum nn- "Psal.st.ttt,?0. Matth. xxvi, '55. Sap. ιι, _(70_) Ita mss. Alias, et insertus est ei, et fortassis ad hujus Sacram. indicium, sete. mss. Libli. editi, ε potest etiam per hoc. Alias , de Salvatore.'s Sed mss. ut in uoειη) textu. (Bibe mundo, etc. lu prioribus editionibus haec verba series sunt praecedentis capitis, et caput tot;qu De mundo ibi tantum incipit, ubi’uunc uuuterus tsrlitts. ponitur. nec contineri, vel dis- mretli’g‘i'bitm‘m mrum substantiarum roluntatr pensari a Deo quae facta sua constituit heus, sunt, poterunt. Naturaliquanto poterat sufficere. Dicendum enim [irritant ter nempe quidquid , esse Dei roteutiam; nec infinitum fuerit, et insub obtentu laudis, tol- comprehensibilia erit. · lenda ejus circumscri- ‘ptio est. Etenim si infi- Porro autem sicut Serinita sit dicina potentia, ptura dicit : 1η numero necesse (’8! eam ne 88- et mensura universa "r ipsam quidem intelligere : natura enim infinitum condidit Deus, et idcirco comprehendi non potest. numerus quidem recte Tanta igitur fecit, quan- aptabitur rationabilibns ta poterat apprchendere, uc sub providentia sua creaturis, vel mentibus, . continere ; quemadmo- ut tanta: sint quantm dum et tantam materiam providentia Dei dispenapparavit, quautam poterat exornare. j sari, regi et comiucri possint. Mensura vero ntaterimcorporali consequcntcr aplabitur; quam utique tantam a .Deo esse creatam credendum est, qttantam sibi sciret ad ornatum nmndi posse sullicere. → In illo ergo initio putandum est tantum numerum rationabilium creaturarum, vel intellectualium, vel quoquomodo appellandae sunt quas mentes superius diximus, fecisse Deum quantum sufficere posse prospexit. Certum est quippe quod praefinito aliquo apud se numero eas fecit: non enim, ut quidam volunt, finem putandum est non habere creaturas; quia ubi finis non est, nec comprehensio ulla, nec circumscriptio esse potest. Quod si fuerit, utique nec contineri, vel dispensari a Deo quae facta sunt, poterunt. Naturaliter nempe quidquid infinitum fuerit, et incomprehensibile erit. Porro autem sicut Scriptura dicit: In numero et mensura universa condidit Deus, et idcirco numerus quidem recte aptabitur rationabilibus creaturis, vel mentibus, ut tantae sint quantae providentia Dei dispensari, regi et contineri possint. Mensura vero materiae corporali consequenter aptabitur; quam utique tantam a Deo esse creatam credendum est, quantam sibi sciret ad ornatum mundi posse sufficere..
Extrabiblical texts: Wis 11:20 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Origen, Princ. 2.9.1 (PG 11:225b–226b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-1). (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).
2.9.2PG 11:226b–227a
Verum quoniam rationabiles istae naturae quas in initio factas supra diximus, factae sunt cum ante non essent, hoc ipso quia non erant, et esse coeperunt, necessario convertibiles et mutabiles substiterunt; quoniam quamcunque inerat substantiae earum virtus, non naturaliter inerat, sed beneficio conditoris effecta. Quod ergo sunt, non est proprium, nec sempiternum, sed a Deo datum. Non enim semper fuit : et omne quod datum est, etiam auferri et recedere potest. Recedendi autem causa in eo erit, si non recte et probabiliter dirigitur motus animorum. Voluntarios enim et liberos motus a se conditis mentibus Creator indulsit, quo scilicet bonum in eis proprium fieret, cum id voluntate pr0pria servaretur; sed desidia et laboris taedium in servando bono, et aversio ac negligentia meliorum, initium dedit recedendi a bono. Recedere autem a bono, non aliud est quam effici in malo. Certum namque est malum esse bono carere. Ex quo accidit, ut in quanta mensura quis devolveretur a bono, in tantam mensuram malitiae deveniret. In quo utique pro motibus suis unaquaeque mens vel amplius, vel parcius bonum negligens, in contrarium boni quod sine dubio malum est, trahebatur. Ex quo videtur semina quaedam et causas varietatis ac diversitatis ille omnium conditor accepisse, ut pro diversitate mentium, id est, rationabilium creaturarum, quam diversitatem ex ea causa quam superius diximus, putandae sunt concepisse, varium ac diversum mundum crearet. Quod autem varium ac diversum dicimus, hoc est quod volumus indicare.
But since these rational natures, which we said above were made in the beginning, were made when they did not exist before, by this very fact, that they were not and began to be, they necessarily subsisted as changeable and mutable; since whatever power was in their substance was not in it by nature but was produced by the kindness of the Creator. What they are, therefore, is not their own nor everlasting, but given by God. For it did not always exist; and everything that has been given can also be taken away and depart. And the cause of departure will lie in this, if the movement of minds is not directed rightly and commendably. For the Creator granted to the minds he made voluntary and free movements, so that the good might become their own, being preserved by their own will; but sloth and weariness of labour in preserving the good, and aversion and neglect of better things, gave the beginning of departure from the good. And to depart from the good is nothing other than to come to be in evil. For it is certain that evil is the lack of good. Hence it happened that in whatever measure one fell away from the good, to that measure he came into wickedness. In this each mind, according to its own movements, neglecting the good more or less, was drawn into the contrary of good, which is undoubtedly evil. From this the Creator of all seems to have received certain seeds and causes of variety and diversity, so that according to the diversity of minds, that is, of rational creatures (a diversity which they must be thought to have conceived from the cause we mentioned above), he created a varied and diverse world. And what we mean by varied and diverse is this which we now wish to indicate.
Notes and citation
Summary: Being created and changeable, rational beings fell more or less from the good by their own movements, and this gave the Creator the causes of the world's variety.
Notes on the original text
- Digital text corrected (Migne footnotes removed; OCR slips; OCR slip; OCR slips; OCR slips; line-break hyphen; joined words; stray letter): istm natuta: quas → istae naturae quas; facta: sunt cum → factae sunt cum; creperum → coeperunt; convertiliiles → convertibiles; substiterunt:quoniam → substiterunt; quoniam; substantia: earnm → substantiae earum; ellecta → effecta; sempiterumn, seda Deo → sempiternum, sed a Deo; oume quod → omne quod; potest.'Rccedendi → potest. Recedendi; Voluntarins enim et iiberos → Voluntarios enim et liberos; DCreator → Creator; in tantain mensuram malitia: deveniret. ln quo uti- ν que → in tantam mensuram malitiae deveniret. In quo utique; boui quod → boni quod; Exquo → Ex quo; putanda: sunt → putandae sunt; crcaret.()uod autem varium ac divcrsum → crearet. Quod autem varium ac diversum; Recedere autent a bono, 7° Gen. ι, 1. αδδ) Sic mss._Alias,_c quomodolibet appellanda sunt quas superius diximus. lla mss. alias, tsi quidquam, s_etc. (77') Libb. editi, «convenienter. Mss., sconsequenter. Sic mss._.{_.ib-li._ editi, ornamentum. Et mutabiles. Deest in antea editis, sed ha. etur in mss. ‘ betur in mss. Vide Origeuian. l. ιι, q. 7, n. 14. . non aliud est quam efici in malo. → Recedere autem a bono, non aliud est quam effici in malo..
Cite (SBL): Origen, Princ. 2.9.2 (PG 11:226b–227a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-2). (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).
2.9.3PG 11:227a–228a
Mundum nunc dicimus, omne quod est super caelos, vel in caelis, vel super terram, vel in his qui inferi appellantur, vel quaecunque usquam prorsus loca sunt, et hi qui in ipsis degere nominantur. Totum ergo hoc, mundus vocatur. In quo mundo quaedam dicuntur esse supercaelestia, id est, in habitationibus beatioribus posita, et corporibus coelestioribus ac splendentioribus induta, et in his ipsis multae differentiae ostenduntur; sicut, verbi causa, etiam Apostolus dicit, quod alia sit gloria solis, alia lunae, alia gloria stellarum; stella enim a stella differt in gloria. Quaedam vero terrena dicuntur, et inter ipsa non parva est differentia, id est, inter homines; alii namque eorum barbari, alii Graeci, et barbarorum quidam immanes et feri, alii mitiores. Et quidam quidem legibus probatissimis utuntur, alii vilioribus vel asperioribus, alii quoque inhumanis et ferinis magis moribus quam legibus utuntur. Et quidam quidem statim ab initio nativitatis suae humiliantur, et subjecti sunt, ac serviliter educantur, vel sub dominis, vel sub principibus positi, vel tyrannis, alii vero liberius et rationabilius educantur, alii sanis corporibus, nonnulli aegris statim a prima aetate, alii visu, alii auditu et voce decepti, nonnulli ita nati, alii statim post nativitatem hujuscemodi sensibus defraudati , vel certe jam adulta aetate tale aliquid passi. Et quid refert evolvere me omnes atque enumerare humanarum clades miseriarum, a quibus alii liberi, alii involuti sunt, cum possit unusquisque etiam apud semetipsum considerare de his singulis atque perpendere? Sunt et quaedam invisibiles virtutes, quibus quae super terram sunt, dispensanda commissa sunt; et non parva etiam in ipsis differentia credenda est, sicut et in hominibus invenitur. Sane apostolus Paulus esse quaedam etiam inferna designat, et in ipsis simili modo sine dubio varietatis causa requirenda est. De mutis vero animalibus et volucribus, atque de his quae in aquis habitant, requirere superfluum videtur: cum haec non principalia, sed consequentia accipi debere certum sit.
By world we now mean everything that is above the heavens or in the heavens, or upon the earth, or in what are called the lower regions, or whatever places there are anywhere at all, and those who are said to dwell in them. All this, then, is called the world. In this world some are said to be super-heavenly, that is, placed in more blessed dwellings and clothed with more heavenly and splendid bodies; and among these themselves many differences are shown, as for example the Apostle also says that “one is the glory of the sun, another the glory of the moon, another the glory of the stars; for star differs from star in glory.” Some are called earthly, and among them, that is, among human beings, there is no small difference; for some of them are barbarians, others Greeks, and of the barbarians some are savage and fierce, others milder. And some use most approved laws, others baser or harsher ones, and others again live by inhuman and savage customs rather than laws. And some from the very beginning of their birth are humbled and subjected and brought up as slaves, placed under masters or princes or tyrants, while others are brought up more freely and reasonably; some with healthy bodies, some sick from earliest age; some deprived of sight, others of hearing and speech; some born so, others robbed of such senses soon after birth, or suffering something of the kind when already grown. And what is the use of my unfolding and enumerating all the disasters of human miseries, from which some are free and in which others are entangled, since each one can consider and weigh each of them for himself? There are also certain invisible powers, to whom the things upon the earth have been entrusted to be dispensed; and no small difference must be believed to exist among them too, as is found among human beings. The apostle Paul indeed indicates that there are certain beings below the earth, and in them likewise the cause of variety must undoubtedly be sought. As for dumb animals and birds and those that live in the waters, it seems superfluous to inquire, since it is certain that these are to be taken not as principal but as consequent.
1 Cor 15:41 (quotation, high confidence) · Rom 1:14 (echo, medium confidence) · Phil 2:10 (allusion, medium confidence)
Notes and citation
Summary: The world includes all beings in heaven, on earth and below, in great diversity of rank and condition.
- Allusions: 1 Cor 15:41; Rom 1:14; Phil 2:10.
Notes on the original text
- Digital text corrected (OCR misread; OCR misread; line-break hyphens; OCR slip; split word; stray mark; stray marks; OCR slips): qumcunque → quaecunque; supercmlestia → supercaelestia; differentia: ostenduntur → differentiae ostenduntur; sicut, ’ verbi → sicut, verbi; dicit, quod t alia → dicit, quod alia; stella ‘ enim a stella dilfert in gloria. ο Quadam → stella enim a stella differt in gloria. Quaedam; eo- Tum barbari. alii εἶηοίὶ οι barbarorum qui- “ dam imnianes → eorum barbari, alii Graeci, et barbarorum quidam immanes; a'lii → alii; qui. ε dem → quidem; tyranν nis → tyrannis; wtate → aetate; nonnulli ita uati → nonnulli ita nati; actate → aetate; omncs → omnes; cum . possit → cum possit; quadam invisibiles → quaedam invisibiles; credenda εει, sicut ει tn hominibus → credenda est, sicut et in hominibus; quzedam etiam inferna → quaedam etiam inferna; sin'e → sine; requirenda εει. → requirenda est..
Cite (SBL): Origen, Princ. 2.9.3 (PG 11:227a–228a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-de-principiis-2-9-3) · Report an error
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).
2.9.4PG 11:228a–228d
Quoniam ergo omnia quae facta sunt, per Christum et in Christo facta esse dicuntur, sicut et apostolus Paulus manifestissime designat dicens : Quoniam in ipso et per ipsum creata sunt omnia, sive quae in caelo sunt, sive quae in terra, visibilia et invisibilia, sive throni, sive potestates, sive principatus, sive dominationes; omnia per ipsum et in ipso creata sunt“. Sed et in Evangelio Joannes nihilominus eadem ostendit, 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".i Sed et in psalmo scriptum est quia «Omnia in sapientia fecisti”. Quia ergo Christus sicut Verbum et sapientia est, ita etiam justitia est, consequens sine dubio erit, ut ea quae in Verbo et sapientia facta sunt, etiam ea in justitia quae est Christus, facta esse dicantur; quod scilicet in his quae facta sunt, nihil injustum, nihil fortuitum videatur, sed omnia ita esse ut aequitatis ac justitiae regula expetit, doceantur. Quomodo ergo tanta ista rerum varietas, tantaque diversitas justissima et aequissima possit intelligi, certus sum humano ingenio vel sermone explicari non posse, nisi ipsum Verbum ac sapientiam et justitiam qui est unigenitus Filius Dei, prostrati ac supplices deprecemur, qui per gratiam suam sensibus se nostris infundens, obscura illuminare, clausa patefacere, pandereque dignetur arcana: si tamen inveniamur tam digne vel petere, vel quaerere, vel pulsare, ut vel petentes accipere mereamur, vel quaerentes invenire, vel pulsantibus jubeatur aperiri. Non ergo freti nostro ingenio, sed ipsius sapientiae auxilio quae fecit universa, et justitiae ejus quam inesse creaturis omnibus credimus, interim etiamsi asserere non valemus, ipsius tamen confisi misericordia inquirere perscrutarique tentabimus quomodo ista tanta varietas mundi atque diversitas, omni justitia ac ratione constare videatur. Rationem autem dico duntaxat generalem; nam specialem singulorum, et quaerere imperiti est, et reddere velle dementis est.
All things that were made are said to have been made through Christ and in Christ, as the apostle Paul most clearly indicates when he says, “For in him and through him all things were created, whether in heaven or on earth, visible and invisible, whether thrones or powers or principalities or dominions; all things were created through him and in him”; and John in the Gospel likewise shows the same, 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”; and it is written in the Psalm, “In wisdom you have made all things.” Since, then, Christ, as he is the Word and Wisdom, is also righteousness, it will undoubtedly follow that what was made in the Word and Wisdom is also said to have been made in the righteousness which is Christ; so that in the things that were made nothing unjust, nothing accidental appears, but all things are shown to be such as the rule of equity and justice requires. How, then, this so great variety of things and so great diversity can be understood as most just and most equitable, I am certain cannot be explained by human ability or speech, unless, prostrate and suppliant, we pray to the Word and Wisdom and Righteousness himself, who is the only-begotten Son of God, that by his grace he may pour himself into our minds and deign to illuminate what is obscure, open what is closed and disclose what is secret; if only we are found to ask or seek or knock so worthily that, asking, we may merit to receive, seeking, to find, and knocking, to have it opened to us. Relying, then, not on our own ability but on the help of the Wisdom which made all things, and of his righteousness which we believe to be present in all creatures, we shall try meanwhile, even if we cannot assert, yet trusting in his mercy, to inquire and search out how this so great variety and diversity of the world appears consistent with all justice and reason. I mean, of course, a general reason; for to seek a special reason for each individual is the mark of an ignorant man, and to wish to give one is the mark of a madman.
Col 1:16 (quotation, high confidence) · John 1:1 (quotation, high confidence) · John 1:2 (quotation, high confidence) · John 1:3 (quotation, high confidence) · Ps 104:24 (103:24 LXX) (quotation, high confidence) · 1 Cor 1:30 (allusion, medium confidence) · Matt 7:7 (allusion, high confidence)
Notes and citation
Summary: Since all things were made in Christ, who is righteousness, the world's diversity must be just; Origen prays for help to find the general reason for it.
- Quotations and allusions: Col 1:16; John 1:1–3; Ps 104:24 (Ps 103:24 LXX); 1 Cor 1:30; Matt 7:7–8.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; stray mark): omnia quas facta sunt → omnia quae facta sunt; et. invisibilia → et invisibilia; omuia → omnia; loaunes → Joannes; scriptmn → scriptum; feeisti → fecisti; iu justitta → in justitia; nihil injustum. nihil → nihil injustum, nihil; outnia ita esse utzequitatis ac justitia: → omnia ita esse ut aequitatis ac justitiae; arquissima possit ν intelligi, certus smn → aequissima possit intelligi, certus sum; pandereqne → pandereque; arcana ε si → arcana: si; qumreules → quaerentes; sapientia: auxilio quas fecit universa, ct justitia: → sapientiae auxilio quae fecit universa, et justitiae; nmndi → mundi.
Cite (SBL): Origen, Princ. 2.9.4 (PG 11:228a–228d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-de-principiis-2-9-4) · Report an error
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).
2.9.5PG 11:229a–230a
Dicentihus autem nobis mundum istum in hac varietate positum, qua supra exposuimus a Deo factum, quem Deum et bonum et justum atque aequissimum dicimus, objicere hoc plurimi solent, et hi maxime qui ex schola Marcionis, et Valentini, et Basilidis venientes, audierunt diversas esse naturas animarum: quomodo justitiae Dei conveniat mundum facientis, ut habitaculum aliis quidem in caelis praebeat, et non solum his habitaculum melius praestet, verum etiam gradum aliquem celsiorem spectabilioremque concedat, principatum aliis indulgeat, aliis potestates, dominationes quoque aliis tribuat, aliis amplissimas sedes caelestium tribunalium praestet, eluceant alii rutilantius. et coruscent fulgore sidereo; aliis sit gloria solis, aliis gloria lunae, aliis gloria stellarum; stella a stella in gloria differat”; et, ut simul ac breviter totum dicam, si creatori Deo nec voluntas summi bonique operis, nec perficiendi facultas deest, quid causae exsistere potuit, ut naturas rationabiles creans, id est, quibus ut essent ipse exstitit causa, celsiores alios faceret, alios secundo, aut tertio, et multis jam inferiores gradibus deterioresque procrearet? Tum deinde objiciunt etiam de his quae in terris sunt, quod aliis nascendi sors felicior evenerit, ut quis, verbi gratia, ex Abraham generetur, et ex repromissione nascatur, alius quoque ex Isaac et Rebecca , quique adhuc in ventre positus supplantat fratrem suum, et antequam nascatur, diligi dicitur a Deo. Vel hoc ipsum omnino, quod in Hebraeis quis nascitur, apud quos eruditionem divinae legis inveniat; alius vero apud Graecos et ipsos sapientes, et non parvae eruditionis homines , jam vero alius apud Ethiopes, quibus vesci humanis carnibus usus est; aut apud Scythas apud quos parricidium quasi ex lege geritur; vel apud Tauros, ubi hospites immolantur. Aiunt ergo nobis : Si haec tanta rerum diversitas, nascendique conditio tam varia, tamque diversa, in qua causa utique facultas liberi arbitrii locum non habet (non enim quis ipse sibi eligit, vel ubi, vel apud quos, vel qua conditione nascatur), si ergo, inquiunt, hoc non facit naturae diversitas animarum, id est, ut mala natura animae ad gentem malam destinetur, bona autem ad bonas, quid aliud superest, nisi ut fortuito ista agi putentur et casu? Quod utique si recipiatur, jam nec a Deo factus esse mundus, nec a pr0videntia ejus regi credetur, et consequenter nec Dei judicium de uniuscujusque gestis videbitur exspectandum. In qua re quae sit quidem ad liquidum veritas rerum, illius est nosse solius qui scrutatur omnia, etiam alta Dei“.
When we say that this world, set in the variety we have described above, was made by God, whom we call good and just and most equitable, very many are accustomed to object, especially those who, coming from the school of Marcion and Valentinus and Basilides, have heard that there are different natures of souls: how does it accord with the justice of the God who made the world that he should give to some a dwelling in the heavens, and not only provide them a better dwelling but also grant them some higher and more distinguished rank; grant principality to some, powers to others, give dominions to others, provide others with the most ample seats of the heavenly tribunals; that some should shine more brightly and glitter with starry brilliance; that some should have the glory of the sun, others the glory of the moon, others the glory of the stars, and star differ from star in glory? And, to put it all together briefly, if God the creator lacks neither the will for supreme and good work nor the power to accomplish it, what cause could there be that, creating rational natures, that is, beings of whose existence he himself was the cause, he should make some higher and produce others in the second or third and many lower and worse ranks? Then they also object about those on earth, that a happier lot of birth has fallen to some: for example, that one is begotten of Abraham and born of the promise; another, too, of Isaac and Rebecca, who while still in the womb supplants his brother and is said to be loved by God before he is born. Or, in general, that one is born among the Hebrews, among whom he finds instruction in the divine law; another among the Greeks, themselves wise and men of no small learning; and another among the Ethiopians, whose custom is to eat human flesh; or among the Scythians, among whom parricide is committed as if by law; or among the Taurians, where strangers are sacrificed. They say to us, then: If this so great diversity of things, and the condition of birth so varied and so diverse, in which the faculty of free choice certainly has no place (for no one chooses for himself where or among whom or in what condition he is born), if, they say, this is not caused by a diversity of the nature of souls, that is, that a soul of evil nature is destined for an evil nation and good ones for good nations, what else remains but that these things must be thought to happen by chance and accident? And if this is accepted, it will no longer be believed that the world was made by God or is ruled by his providence, and consequently neither will the judgment of God on each one's deeds seem to be awaited. What the truth of things in this matter is, clearly, it belongs to him alone to know who searches all things, even the depths of God.
1 Cor 15:41 (allusion, high confidence) · Gal 4:23 (allusion, medium confidence) · Gen 25:22 (allusion, high confidence) · Rom 9:13 (allusion, high confidence) · 1 Cor 2:10 (quotation, high confidence)
Notes and citation
Summary: Followers of Marcion, Valentinus and Basilides object that the unequal ranks of heavenly beings and the unequal births of humans can only be explained by different natures of souls or by chance.
- The customs attributed to Ethiopians, Scythians and Taurians are the commonplaces of ancient ethnography. Allusions: 1 Cor 15:41; Gal 4:23; Gen 25:22–26; Rom 9:11–13; 1 Cor 2:10.
Notes on the original text
- Digital text corrected (OCR slip; OCR slip; joined words; OCR slips; OCR slips; note marker; joined words; stray marks; word dropped by the OCR): istmn → istum; zquissimum → aequissimum; ohjicere → objicere; Basilidte → Basilidis; animarum :quomodojustitiae → animarum: quomodo justitiae; cmicstium tribunalium prmstet, eluceant alii rutilautius → caelestium tribunalium praestet, eluceant alii rutilantius; lunze → lunae; stellatanta”); stella a stella iu gloria dill‘erat → stellarum; stella a stella in gloria differat; causa: exsistere → causae exsistere; ali0s → alios; multisjam → multis jam; diligidicitur → diligi dicitur; Vel hoc (ς ipsum → Vel hoc ipsum; iu Hebraeis → in Hebraeis; divina: legisinveniat → divinae legis inveniat; parva: entditiouis → parvae eruditionis; nascatur) ',si ergo → nascatur), si ergo; natura! diversitas → naturae diversitas; nec Deo factus → nec a Deo factus; lu qua re → In qua re.
Topics: Heresy
Cite (SBL): Origen, Princ. 2.9.5 (PG 11:229a–230a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-5). (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).
2.9.6PG 11:230a–231a
Nos vero quasi homines (ne haereticorum insolentiam reticendo nutriamus), quae pro viribus nostris occurrere nobis possunt, ad ea quae obtenderunt, hoc modo respondebimus. Bonum esse et justum et omnipotentem Deum creatorem universorum, quibus valuimus ex divinis Scripturis assertionibus frequenter ostendimus. Hic cum in principio crearet ea quae creare voluit. id est rationabiles naturas, nullam habuit aliam creandi causam nisi propter seipsum, id est bonitatem suam. Quia ergo eorum quae creanda erant, ipse exstitit causa : in quo neque varietas aliqua, neque permutatio, neque impossibilitas inerat, aequales creavit omnes ac similes quos creavit, quippe cum nulla ei causa varietatis ac diversitatis exsisteret. Verum quoniam rationabiles ipsae creaturae, sicut frequenter ostendimus, et in loco suo nihilominus ostendemus, arbitrii facultate donatae sunt; libertas unumquemque voluntatis suae vel ad profectum per imitationem Dei provocavit, vel ad defectum per negligentiam traxit. Et haec exstitit causa, sicut et antea jam diximus, diversitatis inter rationabiles creaturas, non ex conditoris voluntate vel judicio originem trahens, sed propriae libertatis arbitrio. Deus vero cui jam creaturam suam pro merito dispensare justum videbatur, diversitates mentium in unius mundi consonantiam traxit, quo velut unam domum in qua inesse deberent non solum vasa aurea et argentea , sed et lignea et fictilia, et alia quidem ad honorem, alia autem ad contumeliam, ex istis diversis vasis, vel animis, vel mentibus ornaret, et has causas, ut ego arbitror, mundus iste suae diversitatis accepit, dum unumquemque divina providentia pro varietate motuum suorum, vel animorum propositique dispensat. Qua ratione neque Creator injustus videbitur, cum secundum praecedentes causas pro merito unumquemque distribuit; neque fortuita uniuscujusque nascendi vel felicitas vel infelicitas putabitur, vel qualiscunque acciderit illa conditio, neque diversi creatores, vel diversae naturae credentur animarum.
We, however, as human beings (lest by keeping silent we nourish the insolence of the heretics), shall answer what they have alleged in this way, with what can occur to us according to our powers. That God the creator of all is good and just and almighty we have often shown by such assertions from the divine Scriptures as we could. When in the beginning he created what he wished to create, that is, rational natures, he had no other cause for creating than himself, that is, his goodness. Since, then, he himself was the cause of the things that were to be created, and in him there was neither any variety nor change nor inability, he created all whom he created equal and alike, since there was in him no cause of variety and diversity. But since these rational creatures themselves, as we have often shown and shall show again in its place, were endowed with the faculty of choice, the freedom of his will either called each one to progress by the imitation of God or drew him to decline through negligence. And this, as we have already said before, was the cause of the diversity among rational creatures, deriving its origin not from the will or judgment of the Creator but from the choice of their own freedom. And God, to whom it then seemed just to dispense his creation according to merit, drew the diversities of minds into the harmony of one world, so that with these different vessels, that is, souls or minds, he might adorn, as it were, one house, in which there should be not only vessels of gold and silver but also of wood and earthenware, some for honour and some for dishonour. And these, as I think, are the causes of its diversity which this world received, while divine providence dispenses each one according to the variety of his movements, or of his mind and purpose. By this reasoning the Creator will not seem unjust, since he distributes each one according to merit on the basis of preceding causes; nor will the happiness or unhappiness of each one's birth, or whatever condition befalls him, be thought accidental; nor will there be believed to be different creators or different natures of souls.
2 Tim 2:20 (allusion, high confidence)
Notes and citation
Summary: God created all rational beings equal and alike out of his goodness; their diversity comes from their own free choices, and God justly arranges them in one world like vessels in one house.
- The teaching that all rational beings were created equal and became diverse by their own choices is Origen's, given as Rufinus has it. Allusion: 2 Tim 2:20.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; note marker; joined words; line-break hyphen; split word; stray letter; stray mark): resliondehimus → respondebimus; xuniversorum → universorum; Scriptnris → Scripturis; princioio crearet ea qum → principio crearet ea quae; promer seipsum → propter seipsum; neς que permutatio → neque permutatio; iuerat, acquales creavit (l) omnes → inerat, aequales creavit omnes; diversitatil → diversitatis; ipsa: creaturae → ipsae creaturae; donatae . sunt → donatae sunt; voluntatis sum vel → voluntatis suae vel; provocavit ('5), νει ad deleclulll per negligentiam ll‘axil → provocavit, vel ad defectum per negligentiam traxit; diversitatisinter → diversitatis inter; condito- τ ris → conditoris; ptopriaa → propriae; creaturam suatn → creaturam suam; consonantium → consonantiam; nou solum → non solum; etiictilia → et fictilia; sua: diversitatis acccpit → suae diversitatis accepit; prepositique → propositique; iujustus → injustus; causas _ pro → causas pro; cons ditio → conditio; creatures, vel diversa: natura: → creatores, vel diversae naturae.
Topics: Heresy
Cite (SBL): Origen, Princ. 2.9.6 (PG 11:230a–231a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-de-principiis-2-9-6) · Report an error
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).
2.9.7PG 11:231a–232b
Verum ne Scriptura quidem sancta videtur mihi penitus arcani hujus tacuisse rationem; sicut cum apostolus Paulus de Jacob et Esau disputans ait : Cum enim nondum nati fuissent, neque egissent aliquid boni vel mali, ut propositum quod secundum electionem Dei factum est, permaneret, non ex operibus, sed ex eo qui vocavit, dictum est quia major serviet minori, sicut scriptum est: Jacob dilexi, Esau autem odio habui . Et post haec sibi ipse respondet et dicit: Quid ergo dicemus? Nunquid injustitia est apud Deum"? Et ut nobis occasionem praestaret inquirendi de his et perscrutandi quomodo haec non extra rationem fiant, respondet sibi ipsi, et ait: Absit. Eadem namque, ut mihi videtur, quae de Jacob et Esau quaestio proponitur, haberi etiam de caelestibus omnibus et terrestribus creaturis et de infernis potest. Et similiter mihi videtur, sicut ibi ait : Cum enim nondum nati fuissent, neque aliquid egissent boni vel mali, ita etiam de caeteris omnibus dici posse: Cum enim nondum creata essent, neque egissent aliquid boni vel mali ut secundum electionem propositum Dei maneat (sicut putant quidam), facta sunt illa quidem caelestia, haec autem terrestria, et alia inferna, non ex operibus (ut putant illi), sed ex eo qui vocavit. Quid ergo dicemus, si haec ita sunt? Ergo injustitia est apud Deum? "Absit. Igitur sicut de Esau et Jacob diligentius perscrutatis scripturis invenitur quia non est »iniustitia apud deum«, ut »antequam nascerentur vel agerent aliquid« in hac scilicet vita, »diceretur quia maior serviet minori«, et ut invenitur non esse »iniustitia« quod et »in ventre fratrem suum supplantavit Iacob«, si ex praecedentis videlicet vitae meritis digne eum »dilectum esse« sentiamus »a deo«, ita ut et fratri praeponi mereretur: ita etiam de caelestibus creaturis, si advertamus quia ista diversitas non creaturae principium, sed ex praecedentibus causis pro meriti dignitate diversum singulis a conditore ministerii paratur officium, ex eo profecto quod unusquisque in eo quod mens creatus a Deo est vel rationabilis spiritus, pro motibus mentis et sensibus animorum, vel plus vel minus sibi meriti paraverit, vel amabilis Deo, vel etiam odibilis exstiterit; cum tamen aliqui ex his qui melioribus meritis sunt ad exornandum mundi statum compati reliquis, et officium praebere inferioribus ordinentur, quo, per hoc et ipsi participes exsistant patientiae Creatoris; secundum quod Apostolus ipse dicit : Vanitati enim creatura subjecta est non volens, sed propter eum qui subjecit in spe. Observantes igitur hanc sententiam quam Apostolus de nativitate Esau etJacob exponens dixit : Nunquid injustitia est apud Deum? Absit; etiam in omnibus creaturis rectum arbitror hanc eamdem debere sententiam custodiri; quoniam, sicut superius diximus, justitia debet Creatoris in omnibus apparere. Quae, ut mihi videtur, ita demum lucidius ostendetur, si causas diversitatis unusquisque vel caelestium, vel terrestrium, vel infernarum in semetipso praecedentes nativitatem corpoream habere dicatur. Verbo enim Dei et sapientia ejus creata sunt universa, et per ipsius ordinata sunt justitiam. Per gratiam vero misericordiae suae omnibus providet, atque omnes quibuscunque curari possunt remediis hortatur et provocat ad salutem.
Nor indeed does holy Scripture seem to me to have been wholly silent about the reason of this secret; as when the apostle Paul, discussing Jacob and Esau, says: “For when they had not yet been born, nor had done anything good or evil, that the purpose of God according to election might stand, not from works but from him who calls, it was said that the elder shall serve the younger; as it is written, Jacob I loved, but Esau I hated.” And after this he answers himself and says, “What then shall we say? Is there injustice with God?” And to give us occasion to inquire into these things and search out how they do not happen without reason, he answers himself and says, “By no means.” For the same question, it seems to me, which is proposed about Jacob and Esau can be raised also about all heavenly and earthly creatures and those below the earth. And similarly it seems to me that, just as he says there, “For when they had not yet been born, nor had done anything good or evil,” so it can also be said of all the others: “For when they had not yet been created, nor had done anything good or evil, that the purpose of God according to election might stand,” some were made heavenly (as some think), others earthly, and others below the earth, “not from works” (as they think) “but from him who calls.” What then shall we say, if these things are so? Is there then injustice with God? By no means. Therefore, just as in the case of Esau and Jacob, when the Scriptures are searched more carefully, it is found that there is no “injustice with God” in its being said, “before they were born or had done anything” (in this life, that is), that “the elder shall serve the younger”; and just as it is found not to be injustice that Jacob “supplanted his brother in the womb,” if we perceive that he was worthily “loved by God” because of the merits, that is, of a preceding life, so that he deserved to be preferred even to his brother: so too with the heavenly creatures, if we notice that this diversity is not the beginning of creation, but that from preceding causes a different office of service is prepared for each by the Creator according to the worth of merit, namely because each one, in so far as it was created by God a mind or rational spirit, has prepared for itself more or less merit according to the movements of its mind and the inclinations of its soul, and has become either lovable to God or even hateful; while nevertheless some of those who are of better merits are appointed, for the adornment of the state of the world, to suffer with the rest and to render service to those below them, so that by this they themselves too may become sharers in the patience of the Creator; according to what the Apostle himself says: “For the creation was subjected to vanity, not willingly, but because of him who subjected it in hope.” Observing, then, this statement which the Apostle made in setting out the birth of Esau and Jacob, “Is there injustice with God? By no means,” I think it right that this same statement be kept in all creatures; since, as we said above, the justice of the Creator ought to appear in all. And this, as it seems to me, will be shown more clearly only if each one, whether heavenly or earthly or of those below the earth, is said to have the causes of its diversity in itself, preceding its bodily birth. For all things were created by the Word of God and his Wisdom, and set in order through his justice. And by the grace of his mercy he provides for all, and all by whatever remedies they can be healed he exhorts and invites to salvation.
Rom 9:11 (quotation, high confidence) · Rom 9:12 (quotation, high confidence) · Rom 9:13 (quotation, high confidence) · Mal 1:2 (quotation, medium confidence) · Rom 9:14 (quotation, high confidence) · Rom 8:20 (quotation, high confidence)
Notes and citation
Summary: Paul's question about Jacob and Esau applies to all creatures: their diversity is just only if each has its causes in itself, preceding bodily birth.
- The explanation by merits preceding bodily birth is Origen's teaching on the pre-existence of souls, given as written. Quotations: Rom 9:11–13 (Mal 1:2–3); Rom 9:14; Rom 8:20; Gen 25:22–26 (Hos 12:3).
- 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 slips; OCR slips and stray marks; joined words; line-break hyphen; line-break hyphen; OCR slip; note marker; stray mark; stray mark; OCR slip; note marker; stray marks; OCR slip): saneta → sancta; sicut eum apostolus → sicut cum apostolus; de Jaeob et Esau disputans → de Jacob et Esau disputans; propositum ' quod → propositum quod; perma- ’ neret → permaneret; cperibus → operibus; dictum estquia → dictum est quia; scriptum --. - .-μμ ...μ-ε _ .. η, est :Jaeob dilexi → scriptum est: Jacob dilexi; Ει post haec → Et post haec; dicit: t Quid ergo → dicit: Quid ergo; infernis (l0) potest → infernis potest; tnihi → mihi; ait : t Cum enim → ait : Cum enim; boui vel ntali → boni vel mali; diei posse, ς eum enim nondum → dici posse: Cum enim nondum; egissent 'aliquid → egissent aliquid; hare autem terreί stria, et alia inferna(ῐιοη ex operibus (ut putant . illi) → haec autem terrestria, et alia inferna, non ex operibus (ut putant illi); Ergo iujustitia → Ergo injustitia; Ahslt → Absit; creatnrze → creaturae; meutis → mentis; eum tamen aliqui ex bis → cum tamen aliqui ex his; exornantlum mttndi → exornandum mundi; prmbere → praebere; ct ipsi → et ipsi; patientize → patientiae; subjecta cst → subjecta est; dixit : t Nunquid iujustitia est apud Deum? Absit 9°; → dixit : Nunquid injustitia est apud Deum? Absit;; ar- . hitror → arbitror; quoniam. sicut superius diximus. iustitia debet Creatoris iu omnibus → quoniam, sicut superius diximus, justitia debet Creatoris in omnibus; dirersitatis → diversitatis; caalesdum → caelestium; prarcedentcs → praecedentes; ejus (l7) creata → ejus creata; sua: omnibus providet → suae omnibus providet; qnibuscunque → quibuscunque; sulijeeerit iu ὧραι ,9." Observa'me; igimr fiam sénlemiam → subjecit in spe. Observantes igitur hanc sententiam.
Cite (SBL): Origen, Princ. 2.9.7 (PG 11:231a–232b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-de-principiis-2-9-7) · Report an error
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).
2.9.8PG 11:232b–233a
Sicut ergo dubium non est in die iudicii futurum quod separentur boni a malis et iusti ab iniustis, et singuli quique pro merito per ea loca quibus digni sunt distribuantur iudicio dei, sicut deo volente in consequentibus ostendemus, tale aliquid opinor etiam antea iam factum. Omnia enim deus et semper iudicio agere ac dispensare credendus est. Illud quoque, quod apostolus docet, dicens quia »in domo magna non sunt tantummodo vasa aurea et argentea sed et lignea et fictilia, et alia quidem ad honorem, alia autem ad contumeliam«, et quod addit dicens quia »si qui se expurgaverit, erit vas in honorem sanctificatum et Domino utile ad omne opus bonum "; sine dubio illud ostendit, quia qui se expurgaverit in hac vita positus, ad omne bonum opus erit paratus in futuro; qui autem non se purgaverit, secundum quantitatem immunditiae suae erit vas ad contumeliam, id est, indignum. Ita ergo possibile est intelligi etiam antea fuisse vasa rationabilia vel purgata, vel minus purgata, id est quae seipsa vel purgaverint, vel non purgaverint; et ex hoc unumquodque vas secundum mensuram puritatis aut impuritatis suae locum vel regionem, vel conditionem nascendi vel eXplendi aliquid in hoc mundo accepisse; quae omnia Deus usque ad minimum virtute sapientiae suae providens atque dignoscens, moderamine judicii sui aequissima retributione universa disponit, quatenus unicuique pro merito vel succurri vel consuli deberet. In quo profecto omnis ratio aequitatis ostenditur, dum inaequalitas rerum retributionis meritorum servat aequitatem. Quorum meritorum rationes per singulos quosque secundum veritatem et ad liquidum solus ipse cum unigenito Verbo ac sapientia sua et Spiritu sancto recognoscit.
Just as, then, there is no doubt that at the day of judgment the good will be separated from the bad and the just from the unjust, and each one according to merit will be assigned by the judgment of God to those places of which they are worthy, as we shall show, God willing, in what follows, so I think something of the kind has also happened before. For God must be believed always to do and arrange all things by judgment. That too which the Apostle teaches, saying that “in a great house there are not only vessels of gold and silver but also of wood and earthenware, and some for honour, some for dishonour,” and what he adds, saying that “if anyone cleanses himself, he will be a vessel for honour, sanctified and useful to the Lord, for every good work,” undoubtedly shows that whoever has cleansed himself while placed in this life will be prepared for every good work in the future; but whoever has not cleansed himself will be, according to the amount of his impurity, a vessel for dishonour, that is, unworthy. So, then, it is possible to understand that there were rational vessels before also, either cleansed or less cleansed, that is, which had either cleansed themselves or not; and from this each vessel, according to the measure of its purity or impurity, received a place or region or condition of birth or of fulfilling something in this world. All of this God, providing and discerning down to the least by the power of his wisdom, arranges by the governance of his judgment with the most equitable retribution, so that each one should be helped or cared for according to merit. In this every principle of equity is shown, while the inequality of things preserves the equity of retribution for merits. The reasons of these merits for each individual, according to truth and clearly, he alone knows, together with his only-begotten Word and Wisdom and the Holy Spirit.
2 Tim 2:20 (quotation, high confidence) · 2 Tim 2:21 (quotation, high confidence)
Notes and citation
Summary: As God will judge each according to merit, so he did before: vessels for honour or dishonour are such as they have cleansed themselves, and God arranges all by the most equitable judgment.
- Quotations: 2 Tim 2:20–21.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): imniunditite sua: → immunditiae suae; antimpuritatis sua: → aut impuritatis suae; tuinimum virtute sapientia: sure → minimum virtute sapientiae suae; proiecto → profecto; tequitatis → aequitatis; intequalitas → inaequalitas.
Cite (SBL): Origen, Princ. 2.9.8 (PG 11:232b–233a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-de-principiis/2-9-1/#p-2-9-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-de-principiis-2-9-8) · Report an error
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).