96.Gen.ii.7.
96.Gen.ii.7.
97.Gen.vi.3.
97.Gen.vi.3.
98.Ps.civ.29, 30.
98.Ps.civ.29, 30.
99.Terra.
99.Terra.
100.Johnxx.22.
100.Johnxx.22.
101.1Cor.xii.3.
101.1Cor.xii.3.
102.Actsi.8.
102.Actsi.8.
103.Ps.xxxiii.6.
103.Ps.xxxiii.6.
104.1Cor.xii.4-7.
104.1Cor.xii.4-7.
105.1Cor.xii.11.
105.1Cor.xii.11.
106.1Cor.xii.6.
106.1Cor.xii.6.
107.Heb.i.14.
107.Heb.i.14.
108.Officia.
108.Officia.
109.Eph.i.21.
109.Eph.i.21.
110.Deut.xxxii.9.
110.Deut.xxxii.9.
111.Deut.xxxii.8. The Septuagint here differs from the Masoretic text.
111.Deut.xxxii.8. The Septuagint here differs from the Masoretic text.
112.Simul cum substantiæ suæ prolatione—at the same time with the emanation of their substance.
112.Simul cum substantiæ suæ prolatione—at the same time with the emanation of their substance.
113.Conditionis prærogativa.
113.Conditionis prærogativa.
114.Substantialiter.
114.Substantialiter.
115.Ezek.xxviii.11-19.
115.Ezek.xxviii.11-19.
116.Isa.xiv.12-22.
116.Isa.xiv.12-22.
117.Lukex.18.
117.Lukex.18.
118.Matt.xxiv.27.
118.Matt.xxiv.27.
119.1 Johnv.19.
119.1 Johnv.19.
120.Jobxl.20.
120.Jobxl.20.
121.Ps.cx.1.
121.Ps.cx.1.
122.1Cor.xv.25.
122.1Cor.xv.25.
123.Ps.lxii.1.
123.Ps.lxii.1.
124.Johnxvii.20, 21.
124.Johnxvii.20, 21.
125.Johnxvii.22, 23.
125.Johnxvii.22, 23.
126.Eph.iv.13.
126.Eph.iv.13.
127.1Cor.i.10.
127.1Cor.i.10.
128.1Cor.vii.31.
128.1Cor.vii.31.
129.Ps.cii.26.
129.Ps.cii.26.
130.Johni.1-3.
130.Johni.1-3.
131.Col.i.16-18.
131.Col.i.16-18.
132.Jobxxv.5.
132.Jobxxv.5.
133.Isa.xlv.12.
133.Isa.xlv.12.
134.Jer.vii.18.
134.Jer.vii.18.
135.Gen.i.16.
135.Gen.i.16.
136.Rom.ix.14.
136.Rom.ix.14.
137.Rom.ii.11.
137.Rom.ii.11.
138.Cf.Rom.viii.20, 21.
138.Cf.Rom.viii.20, 21.
139.Rom.viii.19.
139.Rom.viii.19.
140.Rom.viii.22,cf.23.
140.Rom.viii.22,cf.23.
141.Eccles.i.1, 14.
141.Eccles.i.1, 14.
142.Phil.i.23.
142.Phil.i.23.
143.Matt.xviii.10.
143.Matt.xviii.10.
144.Ps.xxxiv.7.Tum demum per singulos minimorum, qui sunt in ecclesiâ, qui vel qui adscribi singulis debeant angeli, qui etiam quotidie videant faciem Dei; sed et quis debeat esse angelus, qui circumdet in circuitu timentium Deum.
144.Ps.xxxiv.7.Tum demum per singulos minimorum, qui sunt in ecclesiâ, qui vel qui adscribi singulis debeant angeli, qui etiam quotidie videant faciem Dei; sed et quis debeat esse angelus, qui circumdet in circuitu timentium Deum.
145.1Cor.xv.9.
145.1Cor.xv.9.
146.Cf.Rom.ii.11.
146.Cf.Rom.ii.11.
147.De quibusdam repagulis atque carceribus.There is an allusion here to the race-course and the mode of starting the chariots.
147.De quibusdam repagulis atque carceribus.There is an allusion here to the race-course and the mode of starting the chariots.
148.The words“in aquis”are omitted in Redepenning’s edition.
148.The words“in aquis”are omitted in Redepenning’s edition.
149.The original of this sentence is found at the close of the Emperor Justinian’s epistle to Menas, patriarch of Constantinople, and, literally translated, is as follows: “The world being so very varied, and containing so many different rational beings, what else ought we to say was the cause of its existence than the diversity of the falling away of those who decline from unity (τῆς ἑνάδος) in different ways?”—Ruæus.Lommatzsch adds a clause not contained in the note of the Benedictine editor: “and sometimes the soul selects the life that is in water” (ἔνυδρον).
149.The original of this sentence is found at the close of the Emperor Justinian’s epistle to Menas, patriarch of Constantinople, and, literally translated, is as follows: “The world being so very varied, and containing so many different rational beings, what else ought we to say was the cause of its existence than the diversity of the falling away of those who decline from unity (τῆς ἑνάδος) in different ways?”—Ruæus.Lommatzsch adds a clause not contained in the note of the Benedictine editor: “and sometimes the soul selects the life that is in water” (ἔνυδρον).
150.Lit. “into various qualities of minds.”
150.Lit. “into various qualities of minds.”
151.“Et diversi motus propositi earum (rationabilium subsistentiarum) ad unius mundi consonantiam competenter atque utiliter aptarentur, dum aliæ juvari indigent, aliæ juvare possunt, aliæ vero proficientibus certamina atque agones movent, in quibus eorum probabilior haberetur industria, et certior post victoriam reparati gradus statio teneretur, quæ per difficultates laborantium constitisset.”
151.“Et diversi motus propositi earum (rationabilium subsistentiarum) ad unius mundi consonantiam competenter atque utiliter aptarentur, dum aliæ juvari indigent, aliæ juvare possunt, aliæ vero proficientibus certamina atque agones movent, in quibus eorum probabilior haberetur industria, et certior post victoriam reparati gradus statio teneretur, quæ per difficultates laborantium constitisset.”
152.Jer.xxiii.24.
152.Jer.xxiii.24.
153.Isa.lxvi.1.
153.Isa.lxvi.1.
154.Matt.v.34.
154.Matt.v.34.
155.Actsxvii.28.
155.Actsxvii.28.
156.2Mac.vii.28.
156.2Mac.vii.28.
157.Hermæ Past.B.ii.;cf.Apostolic Fathers (Ante-Nicene Library),p.349.
157.Hermæ Past.B.ii.;cf.Apostolic Fathers (Ante-Nicene Library),p.349.
158.Ps.cxlviii.5.
158.Ps.cxlviii.5.
159.1Cor.xv.53-56;cf.Hos.xiii.14 andIsa.xxv.8.
159.1Cor.xv.53-56;cf.Hos.xiii.14 andIsa.xxv.8.
160.Dogmatibus.Schnitzer says that“dogmatibus”here yields no sense. He conjecturesδειγμασι, and renders “proofs,” “marks.”
160.Dogmatibus.Schnitzer says that“dogmatibus”here yields no sense. He conjecturesδειγμασι, and renders “proofs,” “marks.”
161.Rom.xiii.14.
161.Rom.xiii.14.
162.This passage is found in Jerome’s epistle to Avitus; and, literally translated, his rendering is as follows: “If these (views) are not contrary to the faith, we shall perhaps at some future time live without bodies. But if he who is perfectly subject to Christ is understood to be without a body, and all are to be subjected to Christ, we also shall be without bodies when we have been completely subjected to Him. If all have been subjected to God, all will lay aside their bodies, and the whole nature of bodily things will be dissolved into nothing; but if, in the second place, necessity shall demand, it will again come into existence on account of the fall of rational creatures. For God has abandoned souls to struggle and wrestling, that they may understand that they have obtained a full and perfect victory, not by their own bravery, but by the grace of God. And therefore I think that for a variety of causes are different worlds created, and the errors of those refuted who contend that worlds resemble each other.” A fragment of the Greek original of the above is found in the epistle of Justinian to the patriarch of Constantinople. “If the things subject to Christ shall at the end be subjected also to God, all will lay aside their bodies; and then, I think, there will be a dissolution (ἀνάλυσις) of the nature of bodies into non-existence (εἰς τὸ μὴ ὄν), to come a second time into existence, if rational (beings) should again gradually come down (ὑποκαταβῇ).”
162.This passage is found in Jerome’s epistle to Avitus; and, literally translated, his rendering is as follows: “If these (views) are not contrary to the faith, we shall perhaps at some future time live without bodies. But if he who is perfectly subject to Christ is understood to be without a body, and all are to be subjected to Christ, we also shall be without bodies when we have been completely subjected to Him. If all have been subjected to God, all will lay aside their bodies, and the whole nature of bodily things will be dissolved into nothing; but if, in the second place, necessity shall demand, it will again come into existence on account of the fall of rational creatures. For God has abandoned souls to struggle and wrestling, that they may understand that they have obtained a full and perfect victory, not by their own bravery, but by the grace of God. And therefore I think that for a variety of causes are different worlds created, and the errors of those refuted who contend that worlds resemble each other.” A fragment of the Greek original of the above is found in the epistle of Justinian to the patriarch of Constantinople. “If the things subject to Christ shall at the end be subjected also to God, all will lay aside their bodies; and then, I think, there will be a dissolution (ἀνάλυσις) of the nature of bodies into non-existence (εἰς τὸ μὴ ὄν), to come a second time into existence, if rational (beings) should again gradually come down (ὑποκαταβῇ).”
163.Heb.ix.26.
163.Heb.ix.26.
164.Eph.ii.7.
164.Eph.ii.7.
165.In sæculum et adhuc.
165.In sæculum et adhuc.
166.Cf.Johnxvii.24, 21, 22.
166.Cf.Johnxvii.24, 21, 22.
167.Cf.Isa.iii.24. Origen here quotes the Septuagint, which differs both from the Hebrew and the Vulgate:καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου φαλάκρωμα ἕξεις διὰ τὰ ἔργα.
167.Cf.Isa.iii.24. Origen here quotes the Septuagint, which differs both from the Hebrew and the Vulgate:καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου φαλάκρωμα ἕξεις διὰ τὰ ἔργα.
168.Wisd.xviii.24. Poderis, lit. “reaching to the feet.”
168.Wisd.xviii.24. Poderis, lit. “reaching to the feet.”
169.1 Johnv.19.
169.1 Johnv.19.
170.ClemensRom.i.Ep. adCor.c.20.
170.ClemensRom.i.Ep. adCor.c.20.
171.1Cor.vii.31.
171.1Cor.vii.31.
172.Johnxvii.16.
172.Johnxvii.16.
173.2Cor.iv.18-v.1.
173.2Cor.iv.18-v.1.
174.Ps.viii.3.
174.Ps.viii.3.
175.Isa.lxvi.2.
175.Isa.lxvi.2.
176.This passage is found in Jerome’s letter to Avitus, and, literally translated, is as follows: “A threefold suspicion, therefore, is suggested to us regarding the end, of which the reader may examine which is the true and the better one. For we shall either live without a body, when, being subject to Christ, we shall be subject to God, and God shall be all in all; or, as things subject to Christ will be subject along with Christ Himself to God, and enclosed in one covenant, so all substance will be reduced to the best quality and dissolved into an ether, which is of a purer and simpler nature; or at least that sphere which we have called aboveἀπλανῆ, and whatever is contained within its circumference (circulo), will be dissolved into nothing, but that one by which the anti-zone (ἀντιζώνη) itself is held together and surrounded will be called a good land; and, moreover, another sphere which surrounds this very earth itself with its revolution, and is called heaven, will be preserved for a habitation of the saints.”
176.This passage is found in Jerome’s letter to Avitus, and, literally translated, is as follows: “A threefold suspicion, therefore, is suggested to us regarding the end, of which the reader may examine which is the true and the better one. For we shall either live without a body, when, being subject to Christ, we shall be subject to God, and God shall be all in all; or, as things subject to Christ will be subject along with Christ Himself to God, and enclosed in one covenant, so all substance will be reduced to the best quality and dissolved into an ether, which is of a purer and simpler nature; or at least that sphere which we have called aboveἀπλανῆ, and whatever is contained within its circumference (circulo), will be dissolved into nothing, but that one by which the anti-zone (ἀντιζώνη) itself is held together and surrounded will be called a good land; and, moreover, another sphere which surrounds this very earth itself with its revolution, and is called heaven, will be preserved for a habitation of the saints.”
177.Omnique hoc mundi statu, in quo planetarum dicuntur sphæræ, supergresso atque superato.
177.Omnique hoc mundi statu, in quo planetarum dicuntur sphæræ, supergresso atque superato.
178.Matt.v.5.
178.Matt.v.5.
179.Matt.v.3.
179.Matt.v.3.
180.Ps.xxxvii.34.
180.Ps.xxxvii.34.
181.Matt.v.48, 49.
181.Matt.v.48, 49.
182.Matt.vi.9.
182.Matt.vi.9.
183.Matt.v.34, 35.
183.Matt.v.34, 35.
184.Isa.lxvi.1.
184.Isa.lxvi.1.
185.Johnii.16.
185.Johnii.16.
186.Matt.xxii.32;cf.Ex.iii.6.
186.Matt.xxii.32;cf.Ex.iii.6.
187.Isa.xlv.6.
187.Isa.xlv.6.
188.Actsvii.
188.Actsvii.
189.Matt.xxii.37, 39, 40.
189.Matt.xxii.37, 39, 40.
190.2Tim.i.3.
190.2Tim.i.3.
191.2Cor.xi.22.
191.2Cor.xi.22.
192.Rom.i.1-4.
192.Rom.i.1-4.
193.1Cor.ix.9, 10;cf.Deut.xxv.4.
193.1Cor.ix.9, 10;cf.Deut.xxv.4.
194.Eph.vi.2, 3;cf.Ex.xx.12.
194.Eph.vi.2, 3;cf.Ex.xx.12.
195.Johni.18.
195.Johni.18.
196.Col.i.15.
196.Col.i.15.
197.Johnxiv.9.
197.Johnxiv.9.
198.Ex.xxxiii.20,cf.23.
198.Ex.xxxiii.20,cf.23.
199.Aliud sit videre et videri, et aliud nôsse et nosci, vel cognoscere atque cognosci.
199.Aliud sit videre et videri, et aliud nôsse et nosci, vel cognoscere atque cognosci.
200.Matt.xi.27.
200.Matt.xi.27.
201.Lukexix.14.
201.Lukexix.14.
202.Ps.ii.5.
202.Ps.ii.5.
203.Ezek.xviii.3.
203.Ezek.xviii.3.
204.Pœnitentiam egissent.
204.Pœnitentiam egissent.
205.Matt.xxii.12, 13.
205.Matt.xxii.12, 13.
206.Phil.iv.8, 9.
206.Phil.iv.8, 9.
207.1Pet.iii.18-21.
207.1Pet.iii.18-21.
208.Ezek.xvi.55,cf.53.
208.Ezek.xvi.55,cf.53.
209.Isa.xlvii.14, 15. The Septuagint here differs from the Hebrew:ἔχεις ἄνθρακας πυρός, κάθισαι ἐπ’ αὐτούς, οὗτοι ἔσονται σοι βοήθεια.
209.Isa.xlvii.14, 15. The Septuagint here differs from the Hebrew:ἔχεις ἄνθρακας πυρός, κάθισαι ἐπ’ αὐτούς, οὗτοι ἔσονται σοι βοήθεια.
210.Ps.lxxviii.34.
210.Ps.lxxviii.34.
211.Matt.vii.18,cf.xii.33.
211.Matt.vii.18,cf.xii.33.
212.Rom.vii.12.
212.Rom.vii.12.
213.Rom.vii.13.
213.Rom.vii.13.
214.Matt.xii.35.
214.Matt.xii.35.
215.Matt.xix.17.
215.Matt.xix.17.
216.Ps.lxxiii.1.
216.Ps.lxxiii.1.
217.Ps.cxviii.2.
217.Ps.cxviii.2.
218.Lam.iii.25.
218.Lam.iii.25.
219.Johnxvii.25: Juste Pater.
219.Johnxvii.25: Juste Pater.
220.Col.i.15.
220.Col.i.15.
221.Col.i.16, 17.
221.Col.i.16, 17.
222.1Cor.xi.3.
222.1Cor.xi.3.
223.Matt.xi.27.
223.Matt.xi.27.
224.Johnxxi.25.
224.Johnxxi.25.
225.Virtutibus, probably forδυνάμεσιν.
225.Virtutibus, probably forδυνάμεσιν.
226.Matt.xxvi.38.
226.Matt.xxvi.38.
227.Johnx.18. “No other soul which descended into a human body has stamped on itself a pure and unstained resemblance of its former stamp, save that one of which the Saviour says, ‘No one will take my soul from me, but I lay it down of myself.’”—Jerome,Epistle to Avitus,p.763.
227.Johnx.18. “No other soul which descended into a human body has stamped on itself a pure and unstained resemblance of its former stamp, save that one of which the Saviour says, ‘No one will take my soul from me, but I lay it down of myself.’”—Jerome,Epistle to Avitus,p.763.
228.Principaliter.
228.Principaliter.
229.1Cor.vi.17.
229.1Cor.vi.17.
230.Gen.ii.24;cf.Markx.8.
230.Gen.ii.24;cf.Markx.8.
231.Meriti affectus.
231.Meriti affectus.
232.Ps.xlv.7.
232.Ps.xlv.7.
233.Col.ii.9.
233.Col.ii.9.
234.Isa.liii.9.
234.Isa.liii.9.
235.Heb.iv.15.
235.Heb.iv.15.
236.Johnviii.46.
236.Johnviii.46.
237.Johnxiv.30.
237.Johnxiv.30.
238.This quotation is made up of two different parts of Isaiah:chap.viii.4, “Before the child shall have knowledge to cry, My father and my mother;” andchap.vii.16, “Before the child shall know to refuse the evil, and choose the good.”
238.This quotation is made up of two different parts of Isaiah:chap.viii.4, “Before the child shall have knowledge to cry, My father and my mother;” andchap.vii.16, “Before the child shall know to refuse the evil, and choose the good.”
239.Semper in verbo, semper in sapientia, semper in Deo.
239.Semper in verbo, semper in sapientia, semper in Deo.
240.Ps.xlv.7.
240.Ps.xlv.7.
241.Illi enim in odore unguentorum ejus circumire dicuntur; perhaps an allusion to Song ofSol.i.3 or toPs.xlv.8.
241.Illi enim in odore unguentorum ejus circumire dicuntur; perhaps an allusion to Song ofSol.i.3 or toPs.xlv.8.