242.Lam.iv.20.
242.Lam.iv.20.
243.Ps.lxxxix.50, 51.
243.Ps.lxxxix.50, 51.
244.Col.iii.3.
244.Col.iii.3.
245.2Cor.xiii.3.
245.2Cor.xiii.3.
246.Lukei.35.
246.Lukei.35.
247.Heb.viii.5.
247.Heb.viii.5.
248.Jobviii.9.
248.Jobviii.9.
249.2Cor.v.16.
249.2Cor.v.16.
250.According to Pamphilus in hisApology, Origen, in a note onTit.iii.10, has made a statement the opposite of this. His words are: “But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ.”—Ruæus.
250.According to Pamphilus in hisApology, Origen, in a note onTit.iii.10, has made a statement the opposite of this. His words are: “But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ.”—Ruæus.
251.Joelii.28.
251.Joelii.28.
252.Ps.lxxii.11.
252.Ps.lxxii.11.
253.Qui licet non omnes possint per ordinem atque ad liquidum spiritualis intelligentiæ explanare consequentiam.
253.Qui licet non omnes possint per ordinem atque ad liquidum spiritualis intelligentiæ explanare consequentiam.
254.Ita per singulos, qui eum capere possunt, hoc efficitur, vel hoc intelligitur ipse Spiritus, quo indiget ille, qui eum participare meruerit.Schnitzer renders, “And so, in every one who is susceptible of them, the Spirit is exactly that which the receiver chiefly needs.”
254.Ita per singulos, qui eum capere possunt, hoc efficitur, vel hoc intelligitur ipse Spiritus, quo indiget ille, qui eum participare meruerit.Schnitzer renders, “And so, in every one who is susceptible of them, the Spirit is exactly that which the receiver chiefly needs.”
255.1Tim.iv.1-3.
255.1Tim.iv.1-3.
256.2Cor.xii.4.
256.2Cor.xii.4.
257.1Cor.x.23.
257.1Cor.x.23.
258.1 Johnii.1, 2.
258.1 Johnii.1, 2.
259.Anima.
259.Anima.
260.Animæ.
260.Animæ.
261.Animam animantium.
261.Animam animantium.
262.Gen.i.21:πᾶσαν ψυχὴν ζώων,Sept.
262.Gen.i.21:πᾶσαν ψυχὴν ζώων,Sept.
263.Erasmus remarks, thatφανταστικήmay be renderedimaginitiva, which is the understanding:ὁρμητική,impulsiva, which refers to the affections (Schnitzer).
263.Erasmus remarks, thatφανταστικήmay be renderedimaginitiva, which is the understanding:ὁρμητική,impulsiva, which refers to the affections (Schnitzer).
264.Animam.
264.Animam.
265.Lev.xvii.14:ψυχὴ πάσης σαρκὶς αἶμα αὐτοῦ ἔστι,Sept.
265.Lev.xvii.14:ψυχὴ πάσης σαρκὶς αἶμα αὐτοῦ ἔστι,Sept.
266.Vitalis.
266.Vitalis.
267.Animantia.
267.Animantia.
268.Gen.i.24, living creature,animam.
268.Gen.i.24, living creature,animam.
269.Gen.ii.7,animam viventem.
269.Gen.ii.7,animam viventem.
270.Lev.xvii.10. It is clear that in the text which Origen or his translator had before him he must have readψυχήinstead ofπρόσωπον: otherwise the quotation would be inappropriate (Schnitzer).
270.Lev.xvii.10. It is clear that in the text which Origen or his translator had before him he must have readψυχήinstead ofπρόσωπον: otherwise the quotation would be inappropriate (Schnitzer).
271.Isa.i.13, 14.
271.Isa.i.13, 14.
272.Ps.xxii.20, 21,unicam meam,μονογενῆ μου.
272.Ps.xxii.20, 21,unicam meam,μονογενῆ μου.
273.Animalem.
273.Animalem.
274.Mens.
274.Mens.
275.Anima.
275.Anima.
276.1Cor.xiv.15.
276.1Cor.xiv.15.
277.1Pet.i.9.
277.1Pet.i.9.
278.These words are found in Jerome’s Epistle to Avitus, and, literally translated, are as follow: “Whence infinite caution is to be employed, lest perchance, after souls have obtained salvation and come to the blessed life, they should cease to be souls. For as our Lord and Saviour came to seek and to save what was lost, that it might cease to be lost; so the soul which was lost, and for whose salvation the Lord came, shall, when it has been saved, cease to be a soul. This point in like manner must be examined, whether, as that which has been lost was at one time not lost, and a time will come when it will be no longer lost; so also at some time a soul may not have been a soul, and a time may be when it will by no means continue to be a soul.” A portion of the above is also found, in the original Greek, in the Emperor Justinian’s letter to Menas, Patriarch of Constantinople.
278.These words are found in Jerome’s Epistle to Avitus, and, literally translated, are as follow: “Whence infinite caution is to be employed, lest perchance, after souls have obtained salvation and come to the blessed life, they should cease to be souls. For as our Lord and Saviour came to seek and to save what was lost, that it might cease to be lost; so the soul which was lost, and for whose salvation the Lord came, shall, when it has been saved, cease to be a soul. This point in like manner must be examined, whether, as that which has been lost was at one time not lost, and a time will come when it will be no longer lost; so also at some time a soul may not have been a soul, and a time may be when it will by no means continue to be a soul.” A portion of the above is also found, in the original Greek, in the Emperor Justinian’s letter to Menas, Patriarch of Constantinople.
279.Deut.iv.24.
279.Deut.iv.24.
280.Ps.civ.4;cf.Heb.i.7.
280.Ps.civ.4;cf.Heb.i.7.
281.Ex.iii.2.
281.Ex.iii.2.
282.Rom.xii.11.
282.Rom.xii.11.
283.Cf.Jer.i.9. The word “fire” is found neither in the Hebrew nor in the Septuagint.
283.Cf.Jer.i.9. The word “fire” is found neither in the Hebrew nor in the Septuagint.
284.Matt.xxiv.12.
284.Matt.xxiv.12.
285.Cf.Ezek.xxxii.2seqq.
285.Cf.Ezek.xxxii.2seqq.
286.Isa.xxvii.1.
286.Isa.xxvii.1.
287.Amosix.3.
287.Amosix.3.
288.Jobxli.34.
288.Jobxli.34.
289.Jer.i.14.
289.Jer.i.14.
290.Ecclus.xliii.20.
290.Ecclus.xliii.20.
291.ψυχήfromψύχεσθαι.
291.ψυχήfromψύχεσθαι.
292.Ecclus.vi.4.
292.Ecclus.vi.4.
293.Ezek.xviii.4,cf.20.
293.Ezek.xviii.4,cf.20.
294.Ezek.xviii.4, 19.
294.Ezek.xviii.4, 19.
295.“By falling away and growing cold from a spiritual life, the soul has become what it now is, but is capable also of returning to what it was at the beginning, which I think is intimated by the prophet in the words, ‘Return, O my soul, unto thy rest,’ so as to be wholly this.”—Epistle of Justinian to Patriarch of Constantinople.
295.“By falling away and growing cold from a spiritual life, the soul has become what it now is, but is capable also of returning to what it was at the beginning, which I think is intimated by the prophet in the words, ‘Return, O my soul, unto thy rest,’ so as to be wholly this.”—Epistle of Justinian to Patriarch of Constantinople.
296.Ps.cxvi.7.
296.Ps.cxvi.7.
297.“The understanding (Νοὺς) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices.”—Jerome’s Letter to Avitus.From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original.
297.“The understanding (Νοὺς) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices.”—Jerome’s Letter to Avitus.From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original.
298.Johnxii.27.
298.Johnxii.27.
299.Matt.xxvi.38.
299.Matt.xxvi.38.
300.Animam.
300.Animam.
301.Johnx.18.
301.Johnx.18.
302.Ps.xliv.19.
302.Ps.xliv.19.
303.The original of this passage is found in Justinian’s Epistle to Menas, Patriarch of Constantinople,apud finem. “In that beginning which is cognisable by the understanding, God, by His own will, caused to exist as great a number of intelligent beings as was sufficient; for we must say that the power of God is finite, and not, under pretence of praising Him, take away His limitation. For if the divine power be infinite, it must of necessity be unable to understand even itself, since that which is naturally illimitable is incapable of being comprehended. He made things therefore so great as to be able to apprehend and keep them under His power, and control them by His providence; so also He prepared matter of such a size (τοσαύτην ὕλην) as He had the power to ornament.”
303.The original of this passage is found in Justinian’s Epistle to Menas, Patriarch of Constantinople,apud finem. “In that beginning which is cognisable by the understanding, God, by His own will, caused to exist as great a number of intelligent beings as was sufficient; for we must say that the power of God is finite, and not, under pretence of praising Him, take away His limitation. For if the divine power be infinite, it must of necessity be unable to understand even itself, since that which is naturally illimitable is incapable of being comprehended. He made things therefore so great as to be able to apprehend and keep them under His power, and control them by His providence; so also He prepared matter of such a size (τοσαύτην ὕλην) as He had the power to ornament.”
304.Wisd.xi.20: “Thou hast ordered all things in measure, and number, and weight.”
304.Wisd.xi.20: “Thou hast ordered all things in measure, and number, and weight.”
305.Gen.i.1.
305.Gen.i.1.
306.1Cor.xv.41.
306.1Cor.xv.41.
307.Vilioribus et asperioribus.
307.Vilioribus et asperioribus.
308.Inferna.
308.Inferna.
309.Col.i.16.
309.Col.i.16.
310.Johni.1, 2.
310.Johni.1, 2.
311.Ps.civ.24.
311.Ps.civ.24.
312.Rom.ix.11, 12.
312.Rom.ix.11, 12.
313.The text runs,“Respondet sibi ipse, et ait,”on which Ruæus remarks that the sentence is incomplete, and that“absit”probably should be supplied. This conjecture has been adopted in the translation.
313.The text runs,“Respondet sibi ipse, et ait,”on which Ruæus remarks that the sentence is incomplete, and that“absit”probably should be supplied. This conjecture has been adopted in the translation.
314.Rom.viii.20, 21.
314.Rom.viii.20, 21.
315.2Tim.ii.20.
315.2Tim.ii.20.
316.2Tim.ii.21.
316.2Tim.ii.21.
317.1Cor.xv.44: natural, animale.
317.1Cor.xv.44: natural, animale.
318.1Cor.xv.39-42.
318.1Cor.xv.39-42.
319.Isa.i.11.
319.Isa.i.11.
320.1Cor.iii.12.
320.1Cor.iii.12.
321.Intemperies.
321.Intemperies.
322.Rom.ii.13, 16.
322.Rom.ii.13, 16.
323.Aurigine.Deut.xxviii.
323.Aurigine.Deut.xxviii.
324.Cf.Jer.xxv.15, 16.
324.Cf.Jer.xxv.15, 16.
325.Cf.Jer.xxv.28, 29.
325.Cf.Jer.xxv.28, 29.
326.Isa.iv.4.
326.Isa.iv.4.
327.Isa.xlvii.14, 15;vid.note,chap.v.§ 3.
327.Isa.xlvii.14, 15;vid.note,chap.v.§ 3.
328.Isa.x.17,cf.lxvi.16.
328.Isa.x.17,cf.lxvi.16.
329.Cf.Mal.iii.3.
329.Cf.Mal.iii.3.
330.Repromissionibus.
330.Repromissionibus.
331.Carnes.
331.Carnes.
332.Matt.xxvi.29.
332.Matt.xxvi.29.
333.Matt.v.6.
333.Matt.v.6.
334.Cf.Lukexix.19 and 17.
334.Cf.Lukexix.19 and 17.
335.Cf.Prov.ix.1-5.
335.Cf.Prov.ix.1-5.
336.Opera probabilia.
336.Opera probabilia.
337.Deut.viii.3.
337.Deut.viii.3.
338.The passage is somewhat obscure, but the rendering in the text seems to convey the meaning intended.
338.The passage is somewhat obscure, but the rendering in the text seems to convey the meaning intended.
339.Versatur in sensu.
339.Versatur in sensu.
340.Lukexix.26;cf.Matt.xxv.29.
340.Lukexix.26;cf.Matt.xxv.29.
341.Phil.i.23.
341.Phil.i.23.
342.Virtutes.
342.Virtutes.
343.Eph.ii.2. There is an evident omission of some words in the text, such as, “They will enter into it,” etc.
343.Eph.ii.2. There is an evident omission of some words in the text, such as, “They will enter into it,” etc.
344.1Thess.iv.17.
344.1Thess.iv.17.
345.Johnxiv.2.
345.Johnxiv.2.
346.Virtutem suæ conditionis.Seine Schöpferkraft (Schnitzer).
346.Virtutem suæ conditionis.Seine Schöpferkraft (Schnitzer).
347.In id: To that state of the soul in which it gazes purely on the causes of things.
347.In id: To that state of the soul in which it gazes purely on the causes of things.
348.Diebus quadragesimæ.
348.Diebus quadragesimæ.
349.Dæmones.
349.Dæmones.
350.Evangelicæ lucernæ lumine diabolicas ignorantiæ tenebras.
350.Evangelicæ lucernæ lumine diabolicas ignorantiæ tenebras.
351.Salvâ fidei Catholicæ regula.
351.Salvâ fidei Catholicæ regula.
352.Comœdiarum ridiculas fabulas.
352.Comœdiarum ridiculas fabulas.
353.The whole of this chapter has been preserved in the original Greek, which isliterallytranslated in corresponding portions on each page, so that the differences between Origen’s own words and the amplifications and alterations of the paraphrase of Rufinus may be at once patent to the reader.
353.The whole of this chapter has been preserved in the original Greek, which isliterallytranslated in corresponding portions on each page, so that the differences between Origen’s own words and the amplifications and alterations of the paraphrase of Rufinus may be at once patent to the reader.
354.Natura ipsius arbitrii voluntatisque.
354.Natura ipsius arbitrii voluntatisque.
355.περὶ τοῦ αὐτεξουσίου.
355.περὶ τοῦ αὐτεξουσίου.
356.τὴν ἔννοιαν αὐτοῦ ἀναπτύξαι.
356.τὴν ἔννοιαν αὐτοῦ ἀναπτύξαι.
357.Quæcunque hujusmodi sunt, quæ solo habitu materiæ suæ vel corporum constant.
357.Quæcunque hujusmodi sunt, quæ solo habitu materiæ suæ vel corporum constant.
358.Non tamen animantia sunt.
358.Non tamen animantia sunt.
359.Phantasia.
359.Phantasia.
360.Voluntas vel sensus.
360.Voluntas vel sensus.
361.Mella, ut aiunt, aeria congregandi.Rufinus seems to have read, in the original,ἀεροπλαστεῖνinstead ofκηροπλαστεῖν,—an evidence that he followed in general the worst readings (Redepenning).
361.Mella, ut aiunt, aeria congregandi.Rufinus seems to have read, in the original,ἀεροπλαστεῖνinstead ofκηροπλαστεῖν,—an evidence that he followed in general the worst readings (Redepenning).
362.ὑπὸ ἕξεως μόνης.
362.ὑπὸ ἕξεως μόνης.
363.φαντασίας.
363.φαντασίας.
364.φύσεως φανταστικῆς.
364.φύσεως φανταστικῆς.
365.καὶ οὐδενὸς ἄλλου μετὰ τὴν φανταστικὴν αὐτοῦ φύσιν πεπιστευμένου τοῦ ζώου.
365.καὶ οὐδενὸς ἄλλου μετὰ τὴν φανταστικὴν αὐτοῦ φύσιν πεπιστευμένου τοῦ ζώου.
366.Ordinatior quidem motus.
366.Ordinatior quidem motus.
367.Incentivo quodam et naturali motu.
367.Incentivo quodam et naturali motu.
368.ποσῶς.
368.ποσῶς.
369.παρὰ τὰς ἀφορμὰς.
369.παρὰ τὰς ἀφορμὰς.
370.Ita ut etiam verisimilibus quibusdam causis intra cordis nostri tribunalia velut judici residenti ex utrâque parte adhiberi videatur assertio, ut causis prius expositis gerendi sententia de rationis judicio proferatur.
370.Ita ut etiam verisimilibus quibusdam causis intra cordis nostri tribunalia velut judici residenti ex utrâque parte adhiberi videatur assertio, ut causis prius expositis gerendi sententia de rationis judicio proferatur.
371.Causa ei perfecta et absoluta vel necessitas prævaricandi.
371.Causa ei perfecta et absoluta vel necessitas prævaricandi.
372.διὰ τάσδε τὰς πιθανότητας.
372.διὰ τάσδε τὰς πιθανότητας.
373.αὐτοτελής.
373.αὐτοτελής.
374.ἠσκηκότι.
374.ἠσκηκότι.
375.ἐγγύς γε τοῦ βεβαιωθῆναι γεγενημένος.
375.ἐγγύς γε τοῦ βεβαιωθῆναι γεγενημένος.
376.Naturalem corporis intemperiem;ψιλὴν τὴν κατασκευήν.
376.Naturalem corporis intemperiem;ψιλὴν τὴν κατασκευήν.
377.Contra rationem totius eruditionis.In the Greek,“contra rationem”is expressed byπαρὰ τὸ ἐναργές ἐστι; and the wordsλόγου παιδευτικοῦ(rendered by Rufinus“totius eruditionis,”and connected with“contra rationem”) belong to the following clause.
377.Contra rationem totius eruditionis.In the Greek,“contra rationem”is expressed byπαρὰ τὸ ἐναργές ἐστι; and the wordsλόγου παιδευτικοῦ(rendered by Rufinus“totius eruditionis,”and connected with“contra rationem”) belong to the following clause.
378.Quibus nihil ad turpitudinem deest.
378.Quibus nihil ad turpitudinem deest.
379.παραχαράττειν.
379.παραχαράττειν.
380.ψιλὴν τὴν κατασκευήν.
380.ψιλὴν τὴν κατασκευήν.
381.λόγου παιδευτικοῦ.
381.λόγου παιδευτικοῦ.
382.ἡμερότητος.
382.ἡμερότητος.
383.ἐξεταστήν.
383.ἐξεταστήν.
384.Mic.vi.8.
384.Mic.vi.8.
385.Deut.xxx.15.
385.Deut.xxx.15.
386.Isa.i.19, 20.
386.Isa.i.19, 20.
387.Ps.lxxxi.13, 14.
387.Ps.lxxxi.13, 14.