Commentary on Romans 9.2–9.13

Origen · Commentary on Romans · ca. 244–246 (Rufinus's translation ca. 405–406) · Caesarea · 11 passages

Latin text: Migne, PG 14 (Latin text: Migne, Patrologia Graeca vol. 14 (1862), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0).

BothSource textEnglish

Show only the passage I followed

Chapter 9

9.2PG 14:1208a–1212b

Dico enim per gratiam, quae data est mihi, omnibus qui sunt inter vos : non plus sapere quam oportet sapere , sed sapere ad sobrietatem: unicuique sicut diuisit Deus mensuram fidei. Sicut enim in uno corpore multa membra habemus, membra autem omnia non eumdem actum habent: ita multi unum corpus sumus in Christo; singuli autem alter alterius membra. Sciendum primo est, quod ubi nos habemus, omnibus qui sunt inter vos, in Graeco habetur, omni qui est in vobis. Qui sermo utique ad eos indicat verbum fieri, qui cum ante non fuerint, nunc esse coeperunt. Deus enim, ut idem Apostolus ait, vocat quae non sunt, tanquam quae sunt. Non sunt autem hi qui participes non sunt ejus qui vere est, qui dixit ad Moysen " : Dic filiis Israel: Qui est, misit me ad vos. Quod ergo ait Paulus : Dico enim omnibus qui sunt inter vos; vel, ut in Graecis haberi diximus, omni qui est in vobis, simile est ac si diceret: Dico enim omni qui in Deo est, non plus sapere quam Oportet sapere. Verumtamen videndum est, quia Paulus, sicut et in aliis dicit, non in suasoriis sapientiae carnalis verbis ”, sed per gratiam qua sibi data est loquitur. Est enim multa differentia per gratiam loquentis, et per humanam sapientiam. Denique et rebus ipsis saepe compertum est, nonnullos eloquentes et eruditos viros non solum in sermone, sed et in sensibus praepotentes cum multa in Ecclesiis dixerint, et ingentem plausum laudis acceperint, neminem tamen auditorum ex his quae dicta sunt compunctionem cordis accipere, nec proficere ad fidem, nec ad timorem Dei ex recordatione eorum quae dicta sunt incitari : sed suavitate quadam, et delectatione sola auribus capta disceditur : saepe autem viros non magnae eloquentiae, nec compositioni sermonis studentes, verbis simplicibus et incompositis multos infidelium ad fidem convertere, superbos inclinare ad humilitatem, peccantibus stimulum conversionis infigere. Et hoc utique signum est, sicut in praesenti Apostolus dicit, per gratiam loqui quae data est eis. Ego autem puto, non solum in verbo Dei Ecclesiam docentibus adesse gratiam, si talis sit sermo qualem supra diximus, qui auditorem non tam delectet, quam stimulet, et ad profectum aliquem virtutis adducat; sed et in omnibus fere quae aguntur in vita, ita esse deprehendes. Est enim aliquis qui et in eo quod agit et in eo quod loquitur, habet gratiam; et alius qui interdum et prudentius loquitur, et diligentius ac laboriosius agit, neque in verbis suis, neque in gestis invenit gratiam. Denique, sicut et in aliis iam diximus, scriptum est quia et Joseph invenit gratiam in conspectu principis carceris “, et Esther invenit gratiam apud regem ". Reperimus autem nos in quodam secretiore libello scriptum quasi angelum quemdam esse gratiae, qui etiam vocabulum ex gratia traheret. Ananehel enim dicitur, quod est interpretatum gratia Dei. Hoc ergo scriptura illa continebat, quod missus esset a Domino iste angelus ad Esther, ut ei gratiam daret apud regem. Sic ergo alia virtus est sermonis qui per gratiam dicitur, et alia vis doctrinae potestas. Alius autem sermo est ex eruditione communi, qui quamvis lautus sit et arte compositus, tamen si non per gratiam vel dicitur vel scribitur, delectare fortassis potest legentem , adducere autem ad profectum non potest auditorem. Paulus igitur non solum ipse quae dicit per gratiam dicit, sed et auditoribus suis precatur gratiam dari; et non solum gratiam. sed et multitudinem gratiae. Sic enim scribit : Gratia vobis multiplicetur " : et in omnibus Epistolis suis dicit: Gratia vobis, et pax. Sed videamus quid est quod per gratiam quae data est sibi, Apostolus dicit omnibus qui sunt inter Romanos. Non plus, inquit, sapere quam oportet sapere, sed sapere ad sobrietatem. Videtur adhuc ad superbientes ramos oleastri, et insultantes ramis qui de bona oliva defracti sunt, etiam hunc aptare sermonem, et dicere eis, non debere plus sapere quam oportet sapere : quod simile est illi sermoni quem dixit: Noli superbe sapere ; hoc est enim plus sapere quam oportet. Sciendum tamen est, quod et caeteri eruditi viri utuntur in hac definitione, ut naturam vel causam peccati in eo ponant, si aut addatur aliquid virtutibus, aut minuatur. Verbi gratia, justitia virtus est : et si quis minus aliquid facit quam iustitia patitur, sine dubio injustus est. Si quis vero sub specie justitiae erga vindictas nimius fiat, et saevius agitet ultiones, in crudelitatem ex iustitia devolutus est. Unde et Salomon dicit : Noli fieri justus multum. Similiter et libertas, si intra temperantiam suam sit, virtus est; si minus habeat, timiditas: si amplius, temeritas nominatur. Pari modo et prudentia si in sua mensura sit, virtus est; si minus habeat, imprudentia; si plusquam oportet, malitia appellatur. Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, et in partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis ; plus enim sapiunt quam oportet sapere. Et sic in singulis quibusque virtutibus potest aliquis plus sapere quam oportet sapere. Potest etiam in castitate aliquis plus sapere quam oportet sapere, ut sunt illi qui attendunt spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatam habentes conscientiam suam, prohibentes nubere, et abstinentes se a cibis quos Deus creavit . Isti plus sapiunt de castitate quam oportet. Minus autem sapit quam oportet luxuriosus et incestus. Ego autem dico quod et haeretici plus sapiunt de Christo quam oportet sapere, qui negant eum Dei creatoris esse Filium, sed alterius nescio cujus melioris Dei. Sed et illi plus de Christo … Apostoli dicta lucerent, si haberemus et nos scriptum secundum Graeci sermonis virtutem , sed sapere ad temperantiam : hoc est , ut in omnibus vel quae agimus, vel quae loquimur, vel quae sentimus, temperantiam teneamus. In his enim quae supra enumeravimus neque amplius neque minus fieri debere, modum servare novit sola temperantia. Post haec ait: Unicuique sicut divisit Deus mensuram fidei: hoc est, ut sciat unusquisque et intelligat quae in eo sit mensura gratiae Dei, quam consequi meruit per fidem. Interdum enim accipit quis a Deo ut sapiat in opere charitatis , aut ut sapiat in officio visitandi , aut erga misericordias pauperum, aut circa debilium curam, aut erga viduarum et pupillorum defensionem, aut erga hospitalitatis sollicitudinem. Haec ergo singula divisit unicuique Deus secundum mensuram fidei. Sed si is qui accepit gratiam ut de uno aliquo horum saperet, non intelligat mensuram gratiae sibi datae, sed velit sapere de sapientia Dei, de verbo doctrinae, de profundioris scientiae ratione, in quo gratiam non accepit, et non tam discere velit, quam docere quae nescit; iste cum minus sapiat, plus vult sapere quam oportet. Non enim sapit ad temperantiam ut custodiat unicuique sicut diuisit Deus mensuram fidei. Verum ut evidentius adhuc de his Apostolus designaret, introducit exemplum, et dicit : Sicut enim in uno corpore multa membra habemus, membra autem omnia non eumdem actum habent : ita multi unum corpus sumus in Christo, singuli autem alter alterius membra : ordinatissime per haec componens omne corpus Ecclesiae ; ut sicut membra corporis singula quaeque proprios habent actus, et officiis suis unumquodque deservit, nec tamen possibile est ut non consensu mutuo sibi invicem cedant : ita, inquit, et in Ecclesia quae est corpus Christi, diversos singuli habemus actus. Verbi gratia: alius studium omne erga sapientiam Dei et doctrinam verbi adhibet, et in meditatione legis divinae die ac nocte persistit; et est magni hujus corporis oculus. Alius, ut supra diximus, erga ministerium fratrum, et indigentium curat; et est sancti hujus corporis manus. Alius studiosus audi … latur. Et ita invenias unumquemque propensius erga unum aliquod officium, et specialius operam dare; caetera vero sequentia habere. Neque enim hoc dicimus quod unum sufficere debeat, sed secundum formam propositi exempli. Sicut, verbi gratia, oculus speciale officium habet ut videat, unum tamen est ex omnibus et in omnibus membris. et cum singulis agit omnia, et cum ipso singula quaeque agunt omnia ; ita et qui per gratiam fidei unum aliquod donum speciale meruerit, illud quidem principaliter administrat; in omnibus vero actibus socius cum caeteris habetur et particeps. Quomodo autem c0rpus istud in Christo sit, id est in veritate, et sapientia, et justitia, et sanctificatione , quae omnia Christus est , saepe jam diximus. Jam vero si in hoc corpore, verbi gratia, ut sit aliquis oculus, quod est in corpore toto nobilius; vel manus, quod sequenti loco haberi potest ; aut auris, aut lingua. aut caetera quaeque quae videntur honestiora esse : et rursus ut sit aliquod aliud membrum ex his quae videntur inhonestiora esse ; ipse aliquid causae praestiterit, an Dei voluntate absque ullis omnino causis ille illud , vel ille illud constitutus sit membrum, supra nostram esse intelligentiam puto. Verum ne hi qui naturas diversas asserunt animarum, et a diversis, conditoribus institutas , locum confirmandi dogmatis sui invenire videantur, ea quae nobis in superioribus de vasis honoris et vasis contumeliae disserta sunt, etiam in praesenti sufficiant loco. Nunquam enim concedendum est, ut sive in praesenti, sive in praeteritis, sive etiam in futuris saeculis, non ita unumquemque dispenset divina Providentia, ut uniuscujusque meritum arbitrii libertate collectum materiam praebuerit dispensanti. Justus est enim Deus, et injustitia non est apud eum.

“For I say, through the grace given to me, to all who are among you: not to be wise beyond what one ought to be wise, but to be wise unto sobriety, to each as God has distributed the measure of faith. For as in one body we have many members, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members one of another.” It must first be known that where we have “to all who are among you,” in the Greek we have “to everyone who is among you.” This saying surely indicates that the word is addressed to those who, though they were not before, have now begun to be. For God, as the same Apostle says, calls the things that are not as though they were. And those are not who do not partake of him who truly is, who said to Moses, “Say to the sons of Israel, He who is has sent me to you.” What Paul says, then, “For I say to all who are among you,” or, as we said is in the Greek, “to everyone who is among you,” is as if he said, “For I say to everyone who is in God, not to be wise beyond what one ought.” Yet we must see that Paul, as he says elsewhere too, speaks not in persuasive words of carnal wisdom, but through the grace given him. For there is a great difference between one who speaks through grace and one who speaks through human wisdom. Indeed, it has often been found by experience itself that many eloquent and learned men, powerful not only in speech but also in thought, have said much in the churches and received great applause and praise, and yet none of their hearers received compunction of heart from what was said, nor advanced in faith, nor was stirred to the fear of God by remembering what was said; rather people go away with their ears captured only by a certain sweetness and delight. But often men of no great eloquence, who take no pains over the composition of speech, have with simple and unpolished words converted many unbelievers to faith, bent the proud to humility, and fixed the goad of conversion in sinners. And this is surely the sign, as the Apostle says in the present passage, that they speak through the grace given to them. But I think that grace is present not only for those who teach the church in the word of God, if their speech is such as we described above, one that does not so much delight the hearer as goad him and lead him to some progress in virtue; but you will find it so in almost everything that is done in life. For there is one who has grace both in what he does and in what he says; and another who sometimes speaks more wisely and acts more diligently and laboriously, and finds grace neither in his words nor in his deeds. Indeed, as we have said elsewhere too, it is written that Joseph found grace in the sight of the keeper of the prison, and Esther found grace with the king. And we have found it written in a certain more secret little book that there is as it were an angel of grace, who even takes his name from grace; for he is called Ananehel, which is interpreted “grace of God.” That writing contained this, that this angel was sent by the Lord to Esther, to give her grace with the king. So, then, the power of speech that is spoken through grace is one thing, and the force of the power of teaching another. And there is another speech from common learning which, though it be elegant and artfully composed, yet, if it is not spoken or written through grace, can perhaps delight the reader but cannot lead the hearer to progress. Paul, then, not only himself says what he says through grace, but also prays that grace be given to his hearers; and not only grace, but a multitude of grace. For thus he writes: “Grace be multiplied to you”; and in all his letters he says, “Grace to you and peace.”

But let us see what it is that the Apostle, through the grace given him, says to all who are among the Romans. “Not to be wise,” he says, “beyond what one ought to be wise, but to be wise unto sobriety.” He seems still to be fitting this saying too to the proud branches of the wild olive which insulted the branches broken off from the good olive, and to tell them that they ought not to be wise beyond what one ought; which is like the saying he said, “Do not be high-minded”; for that is to be wise beyond what one ought. It must be known, however, that other learned men too use this definition, placing the nature or cause of sin in something being added to or taken from the virtues. For example, justice is a virtue; and if someone does less than justice allows, he is without doubt unjust; but if someone, under the appearance of justice, becomes excessive in punishments and pursues vengeance too fiercely, he has slid from justice into cruelty. Hence Solomon too says, “Do not be overly just.” Likewise freedom of speech too, if it is within its due measure, is a virtue; if it has less, it is called timidity; if more, rashness. In the same way prudence too, if it is within its measure, is a virtue; if it has less, imprudence; if more than it ought, it is called malice. Hence I think the serpent in paradise was called more prudent than the other beasts, that is, exceeding the measure of prudence and slipping into the region of malice. Hence too the children of this age are called more prudent than the children of light; for they are wise beyond what one ought to be wise. And so in each of the virtues one can be wise beyond what one ought. One can also be wise beyond what one ought in chastity, like those who give heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having their conscience seared, forbidding marriage, and abstaining from foods which God created. These are wise about chastity beyond what one ought. But the luxurious and incestuous person is less wise than he ought. And I say that the heretics too are wise about Christ beyond what one ought to be wise, who deny that he is the Son of God the Creator, but of some other better god, I know not who. But those too … the Apostle’s words would be clearer if we too had it written according to the force of the Greek word, “but to be wise unto temperance”; that is, that in all things that we do or say or think we keep temperance. For in the things we enumerated above, temperance alone knows how to keep the measure, so that neither more nor less is done.

After this he says, “to each as God has distributed the measure of faith”; that is, that each may know and understand what the measure of God’s grace is in him, which he has deserved to obtain through faith. For sometimes someone receives from God to be wise in the work of love, or to be wise in the duty of visiting, or toward mercy to the poor, or in the care of the infirm, or in the defense of widows and orphans, or in concern for hospitality. Each of these, then, God has distributed to each according to the measure of faith. But if one who has received grace to be wise in some one of these does not understand the measure of grace given him, but wishes to be wise about the wisdom of God, about the word of teaching, about the reasoning of deeper knowledge, in which he has not received grace, and wishes not so much to learn as to teach what he does not know, he, though less wise, wishes to be wise beyond what one ought. For he is not wise unto temperance, so as to keep “to each as God has distributed the measure of faith.” But in order to set this out still more clearly, the Apostle introduces an example and says, “For as in one body we have many members, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members one of another,” arranging by these words the whole body of the church in the most orderly way: that just as each of the members of the body has its own functions, and each serves its own duties, and yet it is not possible for them not to yield to one another with mutual consent, so too, he says, in the church, which is the body of Christ, we have each our different functions. For example, one applies all his zeal to the wisdom of God and the teaching of the word and persists day and night in the meditation of the divine law, and he is the eye of this great body. Another, as we said above, takes care of the service of the brothers and of the needy, and he is the hand of this holy body. Another, an eager hearer … And so you will find each one more inclined to some one duty and giving more special attention to it, but holding the others as secondary. For we do not say that one ought to suffice, but speak according to the form of the example set forth. Just as, for example, the eye has the special duty of seeing, yet it is one of all and in all the members, and does all things with each, and each does all things with it, so too one who through the grace of faith has deserved some one special gift administers that principally, but in all actions is held to be a companion and partaker with the rest. And how this body is in Christ, that is, in truth and wisdom and righteousness and sanctification, all of which Christ is, we have often said already.

Now whether in this body, for example, someone is an eye, which is the nobler thing in the whole body, or a hand, which can be held in the next place, or an ear or a tongue or the other parts which seem more honorable; and again whether someone is some other member of those that seem less honorable: whether he himself has furnished some cause, or whether by God’s will, without any causes at all, this one or that one has been made this or that member, I think is beyond our understanding. But lest those who assert diverse natures of souls, made by diverse creators, seem to find an occasion for confirming their doctrine, let what we discussed above about vessels of honor and vessels of dishonor suffice in the present passage too. For it must never be granted that, whether in the present age or in past or future ages, divine Providence does not so dispense each one that each one’s merit, gathered by the freedom of choice, furnishes the material to the one who dispenses. For God is just, and there is no injustice with him.

Textual problem in this passage: see the notes.

Rom 12:3 (quotation, high confidence) · Rom 12:4 (quotation, high confidence) · Rom 12:5 (quotation, high confidence) · Rom 4:17 (quotation, high confidence) · Exod 3:14 (quotation, high confidence) · 1 Cor 2:4 (quotation, high confidence) · Gen 39:21 (allusion, high confidence) · Esth 2:17 (allusion, high confidence) · 2 Pet 1:2 (quotation, medium confidence) · Rom 1:7 (quotation, medium confidence) · Rom 11:20 (quotation, high confidence) · Eccl 7:16 (quotation, high confidence) · Gen 3:1 (allusion, high confidence) · Luke 16:8 (allusion, high confidence) · 1 Tim 4:1 (quotation, high confidence) · 1 Tim 4:2 (quotation, high confidence) · 1 Tim 4:3 (quotation, high confidence) · Ps 1:2 (allusion, medium confidence) · 1 Cor 12:12 (allusion, high confidence) · 1 Cor 12:23 (allusion, medium confidence) · 1 Cor 1:30 (allusion, high confidence) · Rom 9:21 (allusion, high confidence) · Rom 9:14 (quotation, high confidence)

Notes and citation

Summary: Speaking through grace converts hearers as eloquence does not; virtue is a measure that can be exceeded or fallen short of, as in false asceticism or heresy about Christ; each member of Christ's body has its own gift according to the measure of faith, and providence dispenses all according to merits gathered by free choice.

Lemma: Rom 12:3–5. Cited: Rom 4:17; Exod 3:14; 1 Cor 2:4; Gen 39:21; Esth 2:9, 17; 1 Pet 1:2; 2 Pet 1:2; Rom 1:7; Rom 11:17–20; Eccl 7:16; Gen 3:1; Luke 16:8; 1 Tim 4:1–3; Ps 1:2; 1 Cor 12:12–27; 1 Cor 1:30; Rom 9:21; Rom 9:14.
Ananehel, an “angel of grace” sent to Esther, comes from an unidentified apocryphal writing (“a certain more secret little book”).
Two passages are lost in the scan, marked “…”: after “But those too” (the sense: those who deny that Christ came in the flesh and was born of a virgin, giving him a heavenly body, are wise beyond what they ought; Paul wants us to be wise unto moderation; the Greek σωφροσύνη is rendered sobrietas by some, temperantia by others, one of the four cardinal virtues; so the Apostle's words would be clearer…); and after “Another, an eager hearer” (the sense: of the word of God, is the ear; another, caring for the sick and afflicted, is the foot of the church's body).
False asceticism (forbidding marriage, 1 Tim 4:3) and heresies about Christ are described as Origen describes them. The closing claim that providence dispenses each according to merit gathered by free choice, in every age, is translated exactly.

Notes on the original text

Digital text corrected (OCR slip; OCR slip and Migne note number; OCR slip; removed Migne footnote references; OCR slips; OCR slips and Migne column number; OCR slips and stray marks; OCR slips; removed Migne footnotes; OCR slips; the scan has lost lines here, marked …; OCR: joined words; stray mark; stray marks; the scan has lost lines here, marked …): per gratiam, qute data est uilli → per gratiam, quae data est mihi; multa membra habenas, membra autem omnia non eumdem actum (tabat: ita multi unum corpus sumus in Christo; siagsli‘ autem alter alterius membra“. Sciendum primo at, ἴ quod ubi nos habemus, omnibus qui sunt inter eos, iu Graeco → multa membra habemus, membra autem omnia non eumdem actum habent: ita multi unum corpus sumus in Christo; singuli autem alter alterius membra. Sciendum primo est, quod ubi nos habemus, omnibus qui sunt inter vos, in Graeco; Qui sermo ῖ utique ad eos iudicat verbum fieri. qui cum ante ξ non fuerint → Qui sermo utique ad eos indicat verbum fieri, qui cum ante non fuerint; Deus euim,ut idem Apostolus ait", uocat quae non sunt, tauquam qum sunt → Deus enim, ut idem Apostolus ait, vocat quae non sunt, tanquam quae sunt; D.~'c filiis Israel : Qui est, nisi Is ad vos → Dic filiis Israel: Qui est, misit me ad vos; Dico enim omnibus η qui sunt inter vos; vel, ut iu Graecis haberi diximus, omni qui est in vobis. simile est ac si diceret: ‘ Dico enim omni qui in Deo est, non plus saperet → Dico enim omnibus qui sunt inter vos; vel, ut in Graecis haberi diximus, omni qui est in vobis, simile est ac si diceret: Dico enim omni qui in Deo est, non plus sapere; in suasoriis lapientim carnalis verbis → in suasoriis sapientiae carnalis verbis; Est. enim multa diflerentis → Est enim multa differentia; stepe compertum est. ποθ-η nullos eloquentes → saepe compertum est, nonnullos eloquentes; iu sensibus prapotentes → in sensibus praepotentes; ex bis qua dicta sunt compunctionem cordis accipere, nec prolicere ad fidem, nec ad timorem Deiex recordatione → ex his quae dicta sunt compunctionem cordis accipere, nec proficere ad fidem, nec ad timorem Dei ex recordatione; sed suavitate qua. dam, et. delectatione → sed suavitate quadam, et delectatione; non magna: eloquentia, .uec compositioni → non magnae eloquentiae, nec compositioni; verbis sitnplicibus → verbis simplicibus; Apostolus die cit, per gratiam loqui quae data est eis. Ego “Exod. ιιι, fl. 5 seq. “Rom. tv, 17. autem puto → Apostolus dicit, per gratiam loqui quae data est eis. Ego autem puto; Ecclesiam dorentibus → Ecclesiam docentibus; in omnibus iere quae aguntur → in omnibus fere quae aguntur; alia vis doctrina: potestas → alia vis doctrinae potestas; et multitudinem gratim → et multitudinem gratiae; quant oportet sapere, sed sapere ad sobrietatem. Videtur → quam oportet sapere, sed sapere ad sobrietatem. Videtur; defracti sunt "’, etiam → defracti sunt, etiam; quod et caueri eruditi viri utuntur " Esther. tl,_ 17ζῄ Pet_r._l, "Gen. xxxtx,9.l. Gen. Ill, 1. Luc. xw, 8. Tim. tv, 1ο5. Luc. xw, 8. est ei. Sed rectius ms. Regius num. 1659 ιιι in hac definitione, ιιι naturam → quod et caeteri eruditi viri utuntur in hac definitione, ut naturam; Verbi gratia, jusdtia virtus est → Verbi gratia, justitia virtus est; sub specie justitite erga vimlictas nimius liat, et srcvius agitet → sub specie justitiae erga vindictas nimius fiat, et saevius agitet; Unde et SaIOInon dicit” → Unde et Salomon dicit; si minus haheat, timiditas → si minus habeat, timiditas; virtus est;'si minus habeat, imprudentia → virtus est; si minus habeat, imprudentia; lude puto quod et serpeus 65.7 iu paradiso prudentior dictus sit caeteris bestiis '°, hoc est excedens mensuram prudentiae, et in partes malitia: prolapsus. lude et lilii hujus seculi prudentiores dicuntur quam lilii lucis → Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, et in partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis; spiritibus seductoribns, et doctrinis da'moniorum, in hypocrisi falsa loquentes, canteriatam → spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatam; quos Deus crearit → quos Deus creavit; Dei creatoris esseFilium → Dei creatoris esse Filium; Sed et illi plus de Christo Apostoli dicta lucerent → Sed et illi plus de Christo … Apostoli dicta lucerent; Post hac ait : Unicuique sicut divisit Deus ntensuram fidei : hoc est, ιιι sciat unusquisque et intelligat quae in eo sit mensura gratia: Dei → Post haec ait: Unicuique sicut divisit Deus mensuram fidei: hoc est, ut sciat unusquisque et intelligat quae in eo sit mensura gratiae Dei; autcirca debilium curam, aut erga viduarum et pupillorum defensionem,aut erga hospitalitatis sollicitudinetu. Hmc ergo singttla divisit unicuique Deus secundttm → aut circa debilium curam, aut erga viduarum et pupillorum defensionem, aut erga hospitalitatis sollicitudinem. Haec ergo singula divisit unicuique Deus secundum; mensuram gratia: sibi datae, sed velit sapere de sapientia Dei, de verbo doctrinas . de proluudioris scientia: ratione, in quo gratiant non accepit, et non tam discere velit, quant docere qua: nescit → mensuram gratiae sibi datae, sed velit sapere de sapientia Dei, de verbo doctrinae, de profundioris scientiae ratione, in quo gratiam non accepit, et non tam discere velit, quam docere quae nescit; Verum ttt evidentius adhuc de his (l) Apostolus → Verum ut evidentius adhuc de his Apostolus; unum corpus sumus iu Christo → unum corpus sumus in Christo; membra corporis singula qumque proprios habent actus, et ofliciis suis unumquodque deservit, nec tamen posv sibile est ttt non consensu tuuttto → membra corporis singula quaeque proprios habent actus, et officiis suis unumquodque deservit, nec tamen possibile est ut non consensu mutuo; in meditatione legis divina: die ac nocte → in meditatione legis divinae die ac nocte; Alius studiosus audilatur. Et ita invenias unumquemque propensius crga unum aliquod ollicium → Alius studiosus audi … latur. Et ita invenias unumquemque propensius erga unum aliquod officium; quod unum suilicere debeat → quod unum sufficere debeat; oculus speciale ollicium habet → oculus speciale officium habet; saepe jam diximus. iam 65.8 vero si iu hoc corpore. verbi gratia, ut sit aliquis oculus, quod est itt corpore ιοιο nobilius; vel manus , quod. sequenti → saepe jam diximus. Jam vero si in hoc corpore, verbi gratia, ut sit aliquis oculus, quod est in corpore toto nobilius; vel manus, quod sequenti; aut caetera quatque quae videntur → aut caetera quaeque quae videntur; ipse aliquid causa: praestiterit ('l), an Dei → ipse aliquid causae praestiterit, an Dei; ea qua nobisin superioribus → ea quae nobis in superioribus; etiam iu praesenti sulliciant loco. Nunquam enini concedendum est , ut sive in praesenti, sive iu praeteritis, sive etiam in futuris sacculis → etiam in praesenti sufficiant loco. Nunquam enim concedendum est, ut sive in praesenti, sive in praeteritis, sive etiam in futuris saeculis; materiam praebuerit dispensauti. Justus est enim Detts, ct injustitia uon est apud eum . → materiam praebuerit dispensanti. Justus est enim Deus, et injustitia non est apud eum..

Topics: Heresy, Ethics

Cite (SBL): Origen, Comm. Rom. 9.2 (PG 14:1208a–1212b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-2). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-2) · Report an error

Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.

9.3PG 14:1212b–1218a

Habentes enim dona secundum gratiam quae data est nobis, differentia, sive prophetiam secundum rationem fidei, sive ministerium in ministrando, sive qui docet in doctrina, qui exhortatur in exhortando, qui tribuit in simplicitate, qui praeest in sollicitudine, qui miseretur in hilaritate . Cum dixisset singulos quosque credentium membra esse unius corporis Christi; nunc quasi diversorum membrorum diversitatem operis enumerat; et verbi causa , velut oculo visum, ita menti, quae est interior oculus, prophetiae assignat officium; et alii tanquam manui ministerium adscribit; et alii tanquam linguae doctrinam tribuit : similiter etiam cetera. Illud quoque quod nobis in superioribus ambiguum videbatur, absolvit, ubi quaerebamus utrum unumquodque membrum ad honesta, vel minus honesta corporis officia aliquid ex se causae praebendo venerit: an nullis ex causis, sed sola Dei voluntate honestum , vel minus honestum esse membrum unicuique delegatum sit. Quod ergo ibi nobis minus clarum fuit, hic Apostolus evidenter aperuit dicens, sive prophetiam, sive ministerium, sive reliqua dona gratiarum secundum rationem fidei dari : quamvis sermo iste, hoc est, secundum rationem fidei, apud Latinos minus proprie translatus videatur. Ἀναλογία enim in Graeco, non tam ratio quam mensura competens dici potest, ut quia uno non potest, duobus sermonibus explicetur. Secundum mensuram ergo fidei uniuscujusque diversitates dari pronuntiat gratiarum, ut, verbi causa, accepta quis gratia, illud vel illud membrum in Christi corpore fiat. Et hic quidem mensuram fidei causam capiendarum posuit gratiarum; ad Corinthios vero scribens ait : Unicuique autem datur manifestatio Spiritus ad id quod expedit; et post pauca addit : Omnia autem operatur unus atque idem Spiritus, dividens unicuique prout vult . Unde mihi videtur, tam ad Romanos quam ad Corinthios scribens, tres capiendae gratiae modos docere, ut ex nobis in eo agi aliquid ostendat, plurimum tamen in Dei largitione consistere. Ponit ergo et mensuram fidei esse , per quam quis gratiam capit ; ponit et ad id quod expedit dari ; et Spiritum dividere prout vult. Ut ergo tanta in nobis fides inveniatur, quanta possit sublimiorem gratiam promereri, nostri operis videtur … ne videatur de homine arbitrii potestas auferri. Verumtamen ex hoc quod ait dari gratiam ad id quod expedit, potest fieri ut etsi sit in aliquo mensura fidei tanta , quae excelsiorem gratiam mereatur accipere, si sanctus Spiritus futura prospiciens expedire accipienti non judicet, necessario dividat unicuique prout vult et expedit. Denique nonnullos videmus accepisse gratiam doctrinae vel exhortationis ad plebem, et ex hoc ipso elatos atque in superbiam versos in judicium incidisse diaboli : alios accepisse quidem gratiam, sed negligentia animi et vitae desidia corrupisse : unde erat et ille qui acceptum denarium in sudario colligavit, nec operari ex eo aliquid voluit . Propterea denique et Apostolus scribit ad charissimum sibi filium dicens: Noli negligere gratiam quae in te est ‘°; tanquam sciens posse gratiam per negligentiam deperire. Quod autem dixit: Secundum rationem vel mensuram fidei δ’, puto jam plene in superioribus expositum quae sit fides quae a nobis requiratur, et quae sit quae a Deo per gratiam datur secundum hoc quod idem Apostolus dicit : Alii fides in eodem Spiritu: et item ubi apostoli ad Dominum dicunt: Auge nobis fidem " : quod fides quidem quae speret et credat, et absque ulla dubitatione confidat, in nobis est: ratio vero fidei ipsius, et scientia, et perfectus eorum quae credimus intellectus, donatur a Deo. Sed et illud in loco non omittamus quod videtur secretioris esse mysterii. Si enim in praesenti saeculo dat Deus unicuique gratiam secundum mensuram fidei, sine dubio et in futuro dabit unicuique gratiam pro mensura meritorum; et si in praesenti saeculo talis est Dei dispensatio, et talis erit etiam in futuro; quomodo non et in praeteritis saeculis, quae fuerunt ante nos, similis Dei dispensatio erga omnem rationabilem creaturam fuisse credetur? Sed jam videamus quae sint dona quae enumerat secundum gratiam data. Prophetia, inquit, et ministerium, et doctrina, et exhortatio, et tributio, hoc est praestatio, et praeesse, et misereri. His jungit et charitatem, et caetera. De quibus dicat fortasse aliquis : Si haec omnia per gratiam dantur, non erit in culpa si quis non prophetet, aut non ministret, aut non doceat, aut non exhortetur, aut non tribuat, aut non praesit, aut non misereatur, aut non diligat; quia horum omnium gratiam non accepit. Sed ad haec dicemus: Sicut est fides quam docuimus esse in nobis, et rursus est fides quae per gratiam datur, sicut supra diximus scriptum esse : Alii fides in eodem Spiritu “: ita etiam in unoquoque horum quae supra enumeravimus a Deo per gratiam dari, est et in nobis aliquid, ad cujus unusquisque mensuram vel rationem gratiam promeretur. Neque enim de sola sapientia accipiendum illud quod scriptum est, quia etsi sit aliquis perfectus in filiis hominum, si desit ei sapientia quae ex te est, ad nihilum reputabitur . Eodem namque modo possumus dicere: Etiamsi sit aliquis perfectus in fide in filiis hominum, si desit ei fides quae ex tua gratia est, iu nihilum reputabitur. Ita etsi perfectus sit quis in ministerio, si desit ei a Deo ministerii gratia, in nihilum reputabitur. Ita etsi perfectus sit in doctrina quis, et desit ei doctrinae gratia quae ex Deo est, in nihilum reputabitur. Et ita in omnibus his quae enumerata sunt, est quaedam perfectio inter filios hominum quam labore et studiis propriis assequuntur, sive in sapientia, sive in doctrina, sive in aliis officiis : quae tamen si non habeant a Deo gratiam datam, nihil erunt : quia si desit eis gratia Spiritus. nec membra esse Christi corporis possunt. Sed in his quaeritur si potest esse aliqua in nobis vel ex nobis prophetiae species, quae non totum habeat ex Deo, sed aliquantulum etiam ex humanis studiis capiat. Hoc quidem apud caeteros valde impossibile videbitur; apud Paulum tamen evidenter probatur dicentem: Aemulamini autem dona majora, magis autem ut prophetetis “. In quo sicut aemulatur quis ministerium, et doctrinam, et exhortationem, et caetera, per hoc quod adhibet erga haec studium ac laborem, ita et erga prophetiam fieri debere ostendit Apostolus. Unde prophetia intelligenda est haec quam docet Apostolus, non illam esse per quam dicitur : Haec dicit Dominus; illa enim usque ad Joannem stetit, secundum quod in Evangelio scriptum est: Lex et Prophetae usque ad Joannem : sed illam de qua idem Apostolus ait : Qui prophetat, hominibus loquitur ad aedificationem, et exhortationem, et consolationem. Prophetia ergo dicitur apud Paulum cum quis loquitur hominibus ad aedificationem, et cum loquitur ad exhortationem et consolationem; et ideo adhibere studium ad hujuscemodi prophetiam possibile nobis est, et est in nostra potestate, ut nobis in haec operam dantibus, si secundum rationem vel mensuram fidei haec faciamus, addatur et illa quae ex Deo est prophetia. Est autem secundum Apostolum etiam alia species prophetiae, de qua dicit: Si vero prophetetis, intret autem quis infidelis, vel idiota, arguitur ab omnibus, judicatur ab omnibus, occulta quoque cordis ejus manifesta fiunt, et tunc cadens in faciem pronuntiabit quia vere Deus in vobis est. Sicut enim Spiritus Dei omnia scrutatur, ita et verbum Dei omnia etiam quae in occulto sunt perscrutatur: maxime cum verbum vivens sit, et efficax, et penetrabilius omni gladio utrinque acuto, penetrans usque ad divisionem animae et spiritus, compagum quoque ac medullarum . Etenim cum moralis in Ecclesia sermo tractatur, tunc uniuscujusque intra semetipsum conscientia stimulatur, recognoscentis ex his quae dicuntur propria peccata, et recordantis si qua forte in occulto commiserit. Interdum autem et aestimatio ipsa prudentium, vel ex vultu, vel ex moribus, vel ex metu uniuscujusque conscientiam colligentium, prophetiae speciem tenet. Haec nobis de prophetiae gratia dicta sint. Post … quae superius dicta est; hoc est : Non plus sapere quam oportet sapere: ut, verbi causa, dicamus non debere eum qui ministrat, in ministrando plus sapere quam Oportet sapere : et qui docet, in doctrina non plus sapere quam oportet sapere : et qui exhortatur, in exhortatione non plus sapere quam oportet sapere. Multi enim accepto ministerio, vel accepta doctrina plus sapuerunt quam oportuit sapere : et elati in arrogantiam, vel in delicias resoluti, praecipites corruerunt. Qui exhortatur in exhortando. Exhortatio species est doctrinae et verbi, quo afflictae animae Scripturarum divinarum prudenter aptatis et in unum collectis sermonibus relevantur. Accidit enim saepe animae tribulationum nimietate desperatio; nec facile reparari,. aut refici quibuscunque verbis potest, quamvis polita illa sint et plausibilia. Si vero sermo habens virtutem gratiae Dei fuerit adhibitus, tunc cor ejus penetrat. et consolationem praebet, ac spem revocat desperatione submota, secundum illud quod per prophetam dictum est a Domino : Sacerdotes, loquimini in corde Jerusalem. Qui tribuit in simplicitate, qui praeest in sollicitudine, qui miseretur in hilaritate . Qui tribuit et praestat indigentibus, oportet, inquit, iit in simplicitate cordis hoc faciat; hoc est, ne videatur quidem benefacere indigentibus, corde vero laudem quaerat ab hominibus. Non est ergo simplicitas si aliud agi videatur in manibus, et aliud quaeratur in corde. Qui vero praeest fratribus, vel qui praeest Ecclesiae, in sollicitudine esse debet non humanarum causarum, nec saecularium rerum (haec enim sollicitudo aliena debet esse ab his qui Ecclesiae praesunt): sed talem recipiat sollicitudinem qualem Apostolus dicit : Concursus in me quotidianus, sollicitudo omnium Ecclesiarum. Quis infirmatur, et ego non infirmor.’ Quis scandalizatur, et ego non uror? Qui ergo praeest Ecclesiis talem sollicitudinem habere debet, et illam aliam saecularem habere omnino non debet. Qui miseretur in hilaritate. Videatur fortassis unum atque idem esse quod Supra dixit : Qui tribuit in simplicitate, et hoc: Qui miseretur. in hilaritate. Sed mihi videtur unum fortasse opus esse, non tamen ejus operis ipsius unus affectus. Aliud est enim dare indigenti, et aliud est affectu misericordiae cum indigente partiri ς et ideo non vult in tali opere esse tristitiam. Qui enim praerogat pecuniam suam, si infidelis sit, et recepturum se desperet, necessario tanquam qui eam perdiderit contristatur. Qui vero cum fide et spe hoc agit, in hilaritate et laetitia agit, certus quod parva hinc quae pro mandato Dei expendit, ingentes sibi opes caelestium divitiarum, insuper autem et aeternam conferant vitam.

“Having gifts differing according to the grace given to us: whether prophecy, according to the proportion of faith; or ministry, in ministering; or he who teaches, in teaching; he who exhorts, in exhorting; he who gives, in simplicity; he who presides, with diligence; he who shows mercy, with cheerfulness.” Having said that each of the believers is a member of the one body of Christ, he now lists, as it were, the diversity of work of the different members; and, for example, as sight to the eye, so he assigns the office of prophecy to the mind, which is the inner eye; to another, as to a hand, he ascribes ministry; to another, as to a tongue, he gives teaching; and likewise the rest. He also resolves what seemed doubtful to us above, where we asked whether each member came to the more honorable or less honorable duties of the body by furnishing some cause from itself, or whether for no causes, but by the will of God alone, it was assigned to each to be an honorable or less honorable member. What was less clear to us there the Apostle has plainly opened here, saying that prophecy or ministry or the other gifts of graces are given according to the proportion of faith; although this phrase, “according to the proportion (ratio) of faith,” seems to have been translated rather improperly among the Latins. For analogia in Greek can be called not so much ratio as “corresponding measure,” so that, since it cannot be explained by one word, it is explained by two. He declares, then, that diversities of graces are given according to the measure of each one’s faith, so that, for example, having received a grace, one becomes this or that member in the body of Christ. And here he has set down the measure of faith as the cause of receiving graces; but writing to the Corinthians he says, “To each is given the manifestation of the Spirit for what is profitable”; and after a little he adds, “But all these the one and same Spirit works, dividing to each as he wills.” Hence it seems to me that, writing both to the Romans and to the Corinthians, he teaches three modes of receiving grace, to show that something is done in it by us, but that most rests on God’s bounty. He sets down, then, both that there is a measure of faith through which one receives grace, and that it is given for what is profitable, and that the Spirit divides as he wills. That so much faith be found in us as can merit a higher grace seems to be our work, … lest the power of choice seem to be taken away from man. Yet from his saying that grace is given for what is profitable, it may happen that, even if there is in someone so great a measure of faith as deserves to receive a more exalted grace, if the Holy Spirit, foreseeing the future, judges that it is not profitable for the recipient, he necessarily divides to each as he wills and as is profitable. Indeed, we see that some received the grace of teaching or exhorting the people, and, lifted up by this very thing and turned to pride, fell into the judgment of the devil; others received grace, but corrupted it by negligence of mind and sloth of life; hence was the man who tied up the denarius he had received in a napkin and would not work anything with it. For this reason too, indeed, the Apostle writes to his dearest son, saying, “Do not neglect the grace that is in you,” as knowing that grace can be lost through negligence. As for his saying, “according to the proportion or measure of faith,” I think it has already been fully explained above which faith is required of us and which is given by God through grace, according to what the same Apostle says, “to another faith by the same Spirit,” and again where the apostles say to the Lord, “Increase our faith”: that the faith which hopes and believes and trusts without any doubt is in us, but the proportion of that faith, and the knowledge and perfect understanding of what we believe, is given by God. But let us not omit in this place what seems to be of a more secret mystery. For if in the present age God gives grace to each according to the measure of faith, without doubt in the future too he will give grace to each according to the measure of merits; and if such is God’s dispensation in the present age, and such it will be in the future, how will it not be believed that in past ages too, which were before us, God’s dispensation toward every rational creature was similar?

But now let us see what the gifts are that he lists as given according to grace: prophecy, he says, and ministry, and teaching, and exhortation, and giving, that is, bestowing, and presiding, and showing mercy. To these he joins love too, and the rest. Of these someone may say: If all these are given through grace, it will not be one’s fault if someone does not prophesy, or does not minister, or does not teach, or does not exhort, or does not give, or does not preside, or does not show mercy, or does not love, since he did not receive the grace of all these. But to this we will say: as there is a faith which we have taught is in us, and again there is a faith given through grace, as we said above it is written, “to another faith by the same Spirit,” so also in each of the things we listed above as given by God through grace, there is also something in us, according to whose measure or proportion each one merits grace. For not only of wisdom is that to be taken which is written, that though someone be perfect among the sons of men, if the wisdom which is from you is lacking to him, he will be counted as nothing. In the same way we can say: Even if someone be perfect in faith among the sons of men, if the faith which is from your grace is lacking to him, he will be counted as nothing. So too, though someone be perfect in ministry, if the grace of ministry from God is lacking to him, he will be counted as nothing. So too, though someone be perfect in teaching, and the grace of teaching which is from God is lacking to him, he will be counted as nothing. And so in all the things listed there is a certain perfection among the sons of men which they attain by their own labor and efforts, whether in wisdom or in teaching or in other duties; yet if they do not have grace given by God, they will be nothing, because, if the grace of the Spirit is lacking to them, they cannot be members of the body of Christ either. But in these matters it is asked whether there can be some kind of prophecy in us or from us which does not have everything from God but takes a little also from human efforts. To others this will seem quite impossible; yet with Paul it is plainly proved when he says, “Earnestly desire the greater gifts, but especially that you may prophesy.” In this the Apostle shows that, as one desires ministry and teaching and exhortation and the rest by applying zeal and labor to them, so it must be with prophecy too. Hence the prophecy to be understood is this which the Apostle teaches, not that through which it is said, “Thus says the Lord”; for that lasted until John, according to what is written in the Gospel, “The law and the prophets were until John”; but that of which the same Apostle says, “He who prophesies speaks to men for edification and exhortation and consolation.” With Paul, then, it is called prophecy when someone speaks to men for edification, and when he speaks for exhortation and consolation; and therefore it is possible for us to apply zeal to prophecy of this kind, and it is in our power that, as we give attention to these things, if we do them according to the proportion or measure of faith, that prophecy too which is from God may be added. And there is also, according to the Apostle, another kind of prophecy, of which he says, “But if you prophesy, and an unbeliever or an outsider comes in, he is convicted by all, he is judged by all; the secrets of his heart too are made manifest, and so, falling on his face, he will declare that God is truly among you.” For as the Spirit of God searches all things, so the word of God too searches out all things, even those that are hidden, especially since the word is living and effective and sharper than any two-edged sword, piercing even to the division of soul and spirit, of joints also and marrow. For when moral discourse is delivered in the church, then each one’s conscience is goaded within himself, as he recognizes his own sins from what is said and recalls whether he has perhaps committed something in secret. And sometimes the judgment of prudent men, gathering each one’s conscience from his face or his manners or his fear, has the form of prophecy. Let this be said by us about the grace of prophecy.

After … which was stated above, that is, “not to be wise beyond what one ought to be wise”: so that, for example, we may say that one who ministers ought not, in ministering, to be wise beyond what one ought; and one who teaches ought not, in teaching, to be wise beyond what one ought; and one who exhorts ought not, in exhortation, to be wise beyond what one ought. For many, having received a ministry or having received teaching, have been wise beyond what they ought, and, lifted up into arrogance or relaxed into pleasures, have fallen headlong. “He who exhorts, in exhorting.” Exhortation is a kind of teaching and of the word by which afflicted souls are relieved with words of the divine Scriptures prudently applied and gathered together. For despair often comes upon a soul from an excess of tribulations, and it cannot easily be repaired or restored by any words whatever, however polished and plausible they may be. But if a word having the power of God’s grace is applied, then it penetrates his heart and gives consolation and calls back hope, despair being removed, according to what was said by the Lord through the prophet, “Priests, speak to the heart of Jerusalem.” “He who gives, in simplicity; he who presides, with diligence; he who shows mercy, with cheerfulness.” He who gives and bestows on the needy, he says, must do this in simplicity of heart; that is, lest he seem indeed to do good to the needy, while in his heart he seeks praise from men. It is not simplicity, then, if one thing is seen to be done with the hands and another sought in the heart. But he who presides over the brothers, or presides over the church, must be in diligent concern, not for human causes nor worldly affairs (for this concern ought to be foreign to those who preside over the church), but let him take on such concern as the Apostle speaks of: “The pressure upon me daily, the care of all the churches. Who is weak, and I am not weak? Who is made to stumble, and I do not burn?” He who presides over the churches, then, ought to have such concern, and ought not to have that other worldly concern at all. “He who shows mercy, with cheerfulness.” It may perhaps seem to be one and the same, what he said above, “He who gives, in simplicity,” and this, “He who shows mercy, with cheerfulness.” But to me it seems that it is perhaps one work, yet not one disposition of that work. For it is one thing to give to the needy, and another to share with the needy out of a disposition of mercy; and therefore he does not want there to be sadness in such a work. For one who pays out his money, if he is faithless and despairs of receiving it back, is necessarily saddened as one who has lost it. But one who does it with faith and hope does it in cheerfulness and gladness, sure that the small things he spends here for God’s commandment will confer on him huge riches of heavenly wealth, and in addition eternal life as well.

Textual problem in this passage: see the notes.

Rom 12:6 (quotation, high confidence) · Rom 12:7 (quotation, high confidence) · Rom 12:8 (quotation, high confidence) · 1 Cor 12:7 (quotation, high confidence) · 1 Cor 12:11 (quotation, high confidence) · 1 Cor 12:9 (quotation, high confidence) · 1 Tim 3:6 (allusion, high confidence) · Luke 19:20 (allusion, high confidence) · 1 Tim 4:14 (quotation, high confidence) · Luke 17:5 (quotation, high confidence) · Rom 12:9 (allusion, medium confidence) · 1 Cor 14:1 (quotation, high confidence) · 1 Cor 12:31 (quotation, high confidence) · Matt 11:13 (quotation, high confidence) · Luke 16:16 (quotation, high confidence) · 1 Cor 14:3 (quotation, high confidence) · 1 Cor 14:24 (quotation, high confidence) · 1 Cor 14:25 (quotation, high confidence) · 1 Cor 2:10 (allusion, high confidence) · Heb 4:12 (quotation, high confidence) · Isa 40:2 (quotation, high confidence) · Matt 6:2 (allusion, medium confidence) · 2 Cor 11:28 (quotation, high confidence) · 2 Cor 11:29 (quotation, high confidence)

Notes and citation

Summary: Gifts such as prophecy, ministry, teaching, exhortation, giving, presiding and mercy are given by grace according to the measure of faith, which is partly our work; prophecy in Paul's sense is edifying speech that we can strive for, and each gift must be exercised without exceeding its measure.

Lemma: Rom 12:6–8. Cited: 1 Cor 12:7, 11, 9; 1 Cor 12:18; 1 Tim 3:6; Matt 25:18 / Luke 19:20 (the talent or mina tied in a napkin); 1 Tim 4:14; Luke 17:5; 1 Cor 13:13; Wis 9:6; 1 Cor 14:1, 3, 24–25; Matt 11:13; 1 Cor 2:10; Heb 4:12; Isa 40:2; Matt 6:2; 2 Cor 11:28–29.
Rufinus explains that the Latin ratio fidei imperfectly renders Greek analogia (“corresponding measure”).
Two passages are lost in the scan, marked “…”: after “seems to be our work” (the sense: and effort; but whether grace is given for what is profitable, and whether at all, lies with God, who has placed each member as he willed; or “as he willed” may be referred to the member, lest the power of choice seem to be taken from man); and at “After …” (the sense: after this follows, “or ministry, in ministering”; all these can be referred to the rule…).
Grace and merit: the account of faith as partly our work and partly God's gift, and the remark on God's similar dispensation in past and future ages, are translated exactly.

Notes on the original text

Digital text corrected (Migne column number; OCR slip; OCR slip and Migne note number; OCR slip; the scan has lost lines here, marked …; OCR slips; OCR slips and Migne note number; OCR slips and stray mark; OCR slips and stray marks; OCR slips and stray marks; the scan has lost lines here, marked …; OCR slips in the Greek word and in Graeco; OCR: word division; removed Migne footnote references inside a hyphenated word; OCR slip; removed Migne footnotes inserted mid-sentence; OCR slips; stray marks; OCR slip): Habentes enim (ll) dona sectmdum gratiam quae data est nobis, difl'erentia, sive prophetiam stcundum rationem fidei, sive ministerium in minio strando, sive qui docet in doctrina, qui exhortatur in exhortando, qui tribuit in simplicitate, qui premi in sollicitudine → Habentes enim dona secundum gratiam quae data est nobis, differentia, sive prophetiam secundum rationem fidei, sive ministerium in ministrando, sive qui docet in doctrina, qui exhortatur in exhortando, qui tribuit in simplicitate, qui praeest in sollicitudine; prophetia: assignat ofliciutn → prophetiae assignat officium; tanquam lingua: doctrinam → tanquam linguae doctrinam; illud quoque quod nobis in superioribus ambiguum videbatur, absolvit, tibi quterebamus utrum unumquodque membrum ad honesta, vel minus honesta corporis ofiicia aliquid ex se causa: praebendo vent-rit : an nullis ex causis. sed → Illud quoque quod nobis in superioribus ambiguum videbatur, absolvit, ubi quaerebamus utrum unumquodque membrum ad honesta, vel minus honesta corporis officia aliquid ex se causae praebendo venerit: an nullis ex causis, sed; esse membrqu unicuique delegatum sit. Quod ergo ibi nobis minus clarum luit, hic Aposmlus → esse membrum unicuique delegatum sit. Quod ergo ibi nobis minus clarum fuit, hic Apostolus; Δναλογίςι enim in Grazco → Ἀναλογία enim in Graeco; Unicuique autent datur manifestatio Spiritus ad id quod expedit ης et post → Unicuique autem datur manifestatio Spiritus ad id quod expedit; et post; tres capienda: gratia: modos → tres capiendae gratiae modos; ponit et ad id quod ea:pedit dari → ponit et ad id quod expedit dari; Ut ergo tanta in nobis lides inveniatur, quanta possit sublimiorem gratiam promereri, nostri operis videtur ne videatur → Ut ergo tanta in nobis fides inveniatur, quanta possit sublimiorem gratiam promereri, nostri operis videtur … ne videatur; ut etsi sit (~18) in alique mensura → ut etsi sit in aliquo mensura; gratiam doctrina: vel exhortationis → gratiam doctrinae vel exhortationis; quidem gratiam, sed 66,9 negligentia → quidem gratiam, sed negligentia; Alit fides in eodem Spiritu “ : et item ubi (l9) apostoli → Alii fides in eodem Spiritu: et item ubi apostoli; donatura Deo → donatur a Deo; sine dubio etin l'utnro dabit → sine dubio et in futuro dabit; etsi in praesenti sarculo talis est Dei dispensatio, et talis erit etiam in luturo; quomodo non et in praeteritis saeculis (‘20), quae fuerunt ante nos, similis Dei dispensatio erga omnem rationabilem creaturam luisse credetur? Sed jam videamus qum sint → et si in praesenti saeculo talis est Dei dispensatio, et talis erit etiam in futuro; quomodo non et in praeteritis saeculis, quae fuerunt ante nos, similis Dei dispensatio erga omnem rationabilem creaturam fuisse credetur? Sed jam videamus quae sint; per gratiam dantur (Ξῖ), non erit iu culpa → per gratiam dantur, non erit in culpa; aut non dili- ‘°lTim.tv, 14. “Rom.xn,5. “l xix, 20, 21. gat; quia horum omnium gratiam non ac’ccpit → aut non diligat; quia horum omnium gratiam non accepit; Sed ad haec dicemus : Sicut est tides → Sed ad haec dicemus: Sicut est fides; in unoquoque horum qua‘ supra → in unoquoque horum quae supra; Neque enitn de sola sapientia accipiendmn illud quod scriptum est, quia etsi sit (9.4) aliquis perfectus in filiis hominum, si desit ei sapientia qum ea: te est → Neque enim de sola sapientia accipiendum illud quod scriptum est, quia etsi sit aliquis perfectus in filiis hominum, si desit ei sapientia quae ex te est; possumus dit-ere : Etiamsi sit aliquis perlectus → possumus dicere: Etiamsi sit aliquis perfectus; Ita etsi perl'ertus sit quis → Ita etsi perfectus sit quis; lta etsi perlectus sit in doctrina quis, et desit ei doetrina: gratia → Ita etsi perfectus sit in doctrina quis, et desit ei doctrinae gratia; in omnibus his qure enumerata → in omnibus his quae enumerata; sive in aliis otIiciis → sive in aliis officiis; nec membra esse ChriSIi corporis possunt._Sed in his quarritur si potest esse aliqua in nobis vel ex nobis prophetia: species → nec membra esse Christi corporis possunt. Sed in his quaeritur si potest esse aliqua in nobis vel ex nobis prophetiae species; apud caateros valde → apud caeteros valde; dicentem :xEmulamini autem dona majora, ntagis autem → dicentem: Aemulamini autem dona majora, magis autem; ostenditApostolus. Unde prophetia intellio gentia est bam quam docet → ostendit Apostolus. Unde prophetia intelligenda est haec quam docet; secumlmn quod in Evangelio scriptum est" : Lex et Propheta: usque → secundum quod in Evangelio scriptum est: Lex et Prophetae usque; ad aedificationem, ct cum loquitur → ad aedificationem, et cum loquitur; in nostra potestate ἦ ιιι nobis in haec operam dantibus, si secundum rationem vel mensuram fidei haec lat-imus, addatur ct illa quae ex Deo cst prophetia. Est autent secundum Apostolum etiam alia species prophetia, ξ de qua dicit δ’ : → in nostra potestate, ut nobis in haec operam dantibus, si secundum rationem vel mensuram fidei haec faciamus, addatur et illa quae ex Deo est prophetia. Est autem secundum Apostolum etiam alia species prophetiae, de qua dicit:; arguitur ab omnibus,jadi- ξ catur ab omnibus, occulta quoque cordis ejus mauifesta fiunt, et tunc cadens ir: facient pronuntiobit → arguitur ab omnibus, judicatur ab omnibus, occulta quoque cordis ejus manifesta fiunt, et tunc cadens in faciem pronuntiabit; omnia scrutatur '°, ita et verbumDei → omnia scrutatur, ita et verbum Dei; penetrans usqu ad diuisionem animo: et spiritus, compogum → penetrans usque ad divisionem animae et spiritus, compagum; intra εε- 1 metipsum conscientia stimulatur, recognoscentis ex bis → intra semetipsum conscientia stimulatur, recognoscentis ex his; Interdum autem et mstimatio ipsa prudentium, vel ex vultu, ξ vel ex moribus, vel ex metu uniuscujusque eooscieutiam colligentium , prophetia: speciem te- ( net. Haec nobis de prophetize gratia dicta sint. Post “ quae superius → Interdum autem et aestimatio ipsa prudentium, vel ex vultu, vel ex moribus, vel ex metu uniuscujusque conscientiam colligentium, prophetiae speciem tenet. Haec nobis de prophetiae gratia dicta sint. Post … quae superius; et qui docet, iii doctrina → et qui docet, in doctrina; plus sapueriint quam Oportiiit sapere → plus sapuerunt quam oportuit sapere; quo alllictie anima: Scripturarum → quo afflictae animae Scripturarum; Accidit enim saepe animai tribulationum → Accidit enim saepe animae tribulationum; aut refici qtiibuscunaue verbis → aut refici quibuscunque verbis; habens virtutem g-ratiie Dei → habens virtutem gratiae Dei; in corde Jerusalem . 3 Qui tribuit iii simplicitate, qui prwest in sollicitudine → in corde Jerusalem. Qui tribuit in simplicitate, qui praeest in sollicitudine; corde vero Iaudem quierat ab hominibus. Non est ergo simplicitas sialiud → corde vero laudem quaerat ab hominibus. Non est ergo simplicitas si aliud; Qui vero przeesl fratribus, vel qui przeest ο Icclesia’, in sollicitudine esse debet non humanarum causarum, iiec sieoulariuin rerum (hiec enim sollicitudo aliena debet esse ab his qui Ecclesiae praisunt) : sed talem recipiat(M) sollicitudinem → Qui vero praeest fratribus, vel qui praeest Ecclesiae, in sollicitudine esse debet non humanarum causarum, nec saecularium rerum (haec enim sollicitudo aliena debet esse ab his qui Ecclesiae praesunt): sed talem recipiat sollicitudinem; et ego non uror " Qui ergo pricest Ecclesiis talem sollicitudinciii habere debet, et illam aliam Stecularcm → et ego non uror? Qui ergo praeest Ecclesiis talem sollicitudinem habere debet, et illam aliam saecularem; Sed mihi videtur unum δι Alias, in exhortando non plus sapere, etc. Editi, perperam, qiians’oportet sapere. Ms. fortasse opus esse, non tanien ei operis ipsius tinus allectus. → Sed mihi videtur unum fortasse opus esse, non tamen ejus operis ipsius unus affectus.; Qui enini prierogat pecuniam suam → Qui enim praerogat pecuniam suam; recepturqu se desperet → recepturum se desperet; Qui vero cuin lidc et spe hoc agit, in hilaritate et Imtitia agit → Qui vero cum fide et spe hoc agit, in hilaritate et laetitia agit; ingentes sibi Opes → ingentes sibi opes; aeternam conferant vitain. → aeternam conferant vitam..

Extrabiblical texts: Wis 9:6 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Church office

Cite (SBL): Origen, Comm. Rom. 9.3 (PG 14:1212b–1218a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-3). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-3) · Report an error

9.4PG 14:1218a–1219a

Charitas sine simulatione . Ego puto quod omnis charitas quae non est secundum Deum, simulata sit, et vera non sit. Etenim creator animae Deus idcirco ei cum caeteris virtutibus etiam affectum charitatis inseruit, ut diligat Deum, et ea quae vult Deus. Cum ergo opus hoc in animam dederit charitatis, quicunque aliud aliquid dilexerit quam Deum, et quae Deo placent, charitas in eo ficta et simulata dicenda est. Sed et si quis proximum suum diligat, et cum errantem eum viderit non commoneat, non corrigat, simulata Charitas ista dicenda est. Et ideo nihil habere adulatorium, nihil fucatum charitas debet, sicut et alibi idem Apostolus dicit: Charitas de corde puro, et conscientia bona, et fide non ficta. 5. Odientes malum, adhaerentes bono. Mirum fortasse sit, quod inter caetera bona virtutum assumitur etiam odium, et tanquam necessarium ab Apostolo ponitur. Unde certum est inesse animae odii affectum: est enim laudabile odisse vitia, odisse peccata. Nisi enim quis odio habeat vitia, … quod sicut in aliis dicit: Qui adhaeret Domino, unus spiritus est, ita et hic dicit: Adhaereamus bono, sine dubio ut contingat nobis unum esse cum bono.

“Love without pretense.” I think that all love which is not according to God is feigned and not true. For God, the Creator of the soul, implanted in it the affection of love along with the other virtues for this purpose, that it should love God and the things God wills. Since, then, he has put this work of love into the soul, whoever loves anything other than God and the things that please God, the love in him must be called counterfeit and feigned. And if someone loves his neighbor, and when he sees him going astray does not warn him or correct him, that love must be called feigned. And therefore love ought to have nothing flattering, nothing painted over, as the same Apostle says elsewhere too: “Love from a pure heart and a good conscience and faith unfeigned.” “Hating evil, cleaving to good.” It may perhaps be surprising that among the other good things of the virtues hatred too is taken up and set down by the Apostle as something necessary. Hence it is certain that the affection of hatred is present in the soul: for it is praiseworthy to hate vices, to hate sins. For unless someone hates vices, … that just as he says in other places, “He who cleaves to the Lord is one spirit,” so here too he says, “Let us cleave to the good,” doubtless so that it may be granted us to be one with the good.

Textual problem in this passage: see the notes.

Rom 12:9 (quotation, high confidence) · 1 Tim 1:5 (quotation, high confidence) · 1 Cor 6:17 (quotation, high confidence)

Notes and citation

Summary: Love not directed to God, or that will not correct a neighbor, is feigned; hatred too has its place in the soul when it is directed at vices, and cleaving to the good makes us one with it.

Lemma: Rom 12:9 (this section also covers Migne's 12:9b, “hating evil, cleaving to good,” for which Migne has no separate chapter 5). Cited: 1 Tim 1:5; 1 Cor 6:17.
“unless someone hates vices, …”: a passage is lost in the scan; the sense is that one cannot keep the virtues (for example chastity) without hating their opposites, and that we cleave to the good by waging war on evil. It should be observed…

Notes on the original text

Digital text corrected (OCR slips; OCR slips and Migne column number inside a hyphenated word; OCR slips; the scan has lost lines here, marked …): Ego puto quod oinnis charitas qme non est → Ego puto quod omnis charitas quae non est; Etenim creator anima: Deus idcirco ei cum caeteris virtutibus etiam affectum cha- 651 ritatis inseruit, ut diligat Deum , ct ea qua: vult Deus. Cum ergo Opus hoc → Etenim creator animae Deus idcirco ei cum caeteris virtutibus etiam affectum charitatis inseruit, ut diligat Deum, et ea quae vult Deus. Cum ergo opus hoc; quam Dcuni, et quae Deo placent . charitas in eo licta ct simulata → quam Deum, et quae Deo placent, charitas in eo ficta et simulata; et cuin errantem eum videritnon commoneat → et cum errantem eum viderit non commoneat; nihil fucatuiii charitas debet, sicut et alibi idi-m Apostolus dicit : Charitas de corde puro, et conscientia bona, et fide non [icta "2 5. 0dientes ntalum , adhazrentes bona “. → nihil fucatum charitas debet, sicut et alibi idem Apostolus dicit: Charitas de corde puro, et conscientia bona, et fide non ficta. 5. Odientes malum, adhaerentes bono.; inesse aniinte odii all'ectum : est enini laudabile → inesse animae odii affectum: est enim laudabile; Nisi enim quis odio habeat vitia, quod sicut in aliis dicit : Qui adliceret Domino, unus spiritus est " , ita et hic dicit : Adhmreamns bono, sine dubio ut conlingat → Nisi enim quis odio habeat vitia, … quod sicut in aliis dicit: Qui adhaeret Domino, unus spiritus est, ita et hic dicit: Adhaereamus bono, sine dubio ut contingat.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.4 (PG 14:1218a–1219a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-4). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-4) · Report an error

9.6PG 14:1219a–1219b

Charitatem fraternitatis invicem diligentes . Hoc mandatum, ut diligamus invicem, sicut et Deus dilexit nos, cum sit primum post primum (primum namque est diligere Deum ; et inter homines iterum hoc primum est, ut invicem diligamus), nescio quomodo quasi ultimum et minus necessarium inter homines spernitur , et odium quod nobis insitum esse diximus ad hoc ut mala odio habeamus, praepostero ordine exercemus in bonis, et vitia carnis ac peccata diligentes fratres odio habemus. Nec aliter accidit odisse nos quae non oportet, nisi quia diligimus quae non oportet. Fratres ergo iubemur diligere, non judicare. Si enim putas aliquem impium esse, et ideo eum non judicas diligendum, audi quod Christus pro impiis mortuus est . Aut si quia peccator est frater tuus, ideo eum non putas diligendum , audi quia Christus Jesus in hunc mundum venit peccatores salvos facere. Si vero justus est , multo magis dilectione dignus est, Dominus enim diligit justos ".

“Loving one another with brotherly love.” This commandment, that we love one another as God also loved us, though it is the first after the first (for the first is to love God; and among human beings this in turn is first, that we love one another), is somehow despised among people as if it were the last and less necessary; and the hatred which we said is implanted in us so that we may hate evils we exercise in reverse order against good things, and, loving the vices and sins of the flesh, we hate our brothers. Nor does it happen that we hate what we ought not except because we love what we ought not. We are commanded, then, to love the brothers, not to judge them. For if you think someone is ungodly and therefore judge that he is not to be loved, hear that Christ died for the ungodly. Or if you think your brother is not to be loved because he is a sinner, hear that Christ Jesus came into this world to save sinners. And if he is righteous, much more is he worthy of love; for the Lord loves the righteous.

Rom 12:10 (quotation, high confidence) · John 15:12 (allusion, high confidence) · Matt 22:38 (allusion, medium confidence) · Rom 5:6 (quotation, high confidence) · 1 Tim 1:15 (quotation, high confidence) · Ps 146:8 (145:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Love of one another is the first commandment after love of God, yet we turn our hatred on our brothers instead of on vices; we are to love them, not judge them, whether they are ungodly, sinners or righteous.

Lemma: Rom 12:10a. Cited: John 15:12; Matt 22:37–39; Rom 5:6; 1 Tim 1:15; Ps 146:8 (145:8 LXX).

Notes on the original text

Digital text corrected (OCR slip; OCR slips): Hoc mandatmn, ut diligamus invicem, sicut et Dens dilexit nos ", cum sit primum post primmn → Hoc mandatum, ut diligamus invicem, sicut et Deus dilexit nos, cum sit primum post primum; pra:postero ordine exercemus in bouis → praepostero ordine exercemus in bonis; aliquem impium esse. et ideo → aliquem impium esse, et ideo; salvos facere “. ει vero justus est → salvos facere. Si vero justus est.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.6 (PG 14:1219a–1219b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-6). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-6) · Report an error

9.7PG 14:1219b

Honore invicem praevenientes . Hoc est quod et Dominus docuit, cum notaret Scribas et Pharisaeos prima sibi loca in conviviis vindicantes “, et doceret, ut cum vocatus fueris tu ad coenam, in novissimo loco recumbas.

“In honor preferring one another.” This is what the Lord too taught, when he censured the scribes and Pharisees who claimed for themselves the first places at banquets, and taught that, when you are invited to dinner, you should recline in the last place.

Rom 12:10 (quotation, high confidence) · Matt 23:6 (allusion, high confidence) · Luke 14:10 (allusion, high confidence)

Notes and citation

Summary: Preferring others in honor is the Lord's teaching to take the last place at table.

Lemma: Rom 12:10b. Cited: Matt 23:6; Luke 14:7–10.

Notes on the original text

Digital text corrected (OCR slip): Honore invicem prtevenientes → Honore invicem praevenientes; vocatus fueris tu ad comam → vocatus fueris tu ad coenam.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.7 (PG 14:1219b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-7). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-7) · Report an error

9.8PG 14:1219b

Sollicitudine non pigri “. Superius eum qui praeest, in sollicitudine debere esse commonuit: nunc vero omnibus dat hoc in commune mandatum, ne quis nostrum audiat a Domino: Serve male et piger 9.

“Not slothful in diligence.” Above he warned that he who presides must be diligent; but now he gives this commandment to all in common, lest any of us hear from the Lord, “Wicked and slothful servant.”

Rom 12:11 (quotation, high confidence) · Rom 12:8 (allusion, high confidence) · Matt 25:26 (quotation, high confidence)

Notes and citation

Summary: Diligence is required of all believers, lest they hear the Lord's rebuke of the slothful servant.

Lemma: Rom 12:11a. Cited: Rom 12:8; Matt 25:26.

Notes on the original text

Digital text corrected (OCR slips): nunc vero onmibus dat hoc in commune mandatum, ne quis nosuum audiat → nunc vero omnibus dat hoc in commune mandatum, ne quis nostrum audiat.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.8 (PG 14:1219b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-8) · Report an error

9.9PG 14:1219b

Spiritu ferventes . Et hoc ad impigrum et sollicitum spectat. Vult enim ut nos, qui sub lege spiritus vivimus, nihil remissum, nihil tepidum habeamus in nobis, sed cum fervore spiritus, et calore fidei cuncta peragamus.

“Fervent in spirit.” This too looks to the unslothful and diligent person. For he wants us, who live under the law of the spirit, to have nothing slack, nothing lukewarm in us, but to accomplish everything with fervor of spirit and warmth of faith.

Rom 12:11 (quotation, high confidence) · Rom 8:2 (allusion, medium confidence) · Rev 3:16 (allusion, medium confidence)

Notes and citation

Summary: Those who live under the law of the spirit must do everything with fervor, not lukewarmly.

Lemma: Rom 12:11b. Cited: Rom 8:2; Rev 3:16.

Notes on the original text

Digital text corrected (OCR slips): Ει hoc ad impigrum et sollicitum spectat. Vult enim ιιι nos, qui sub lege spiritus vivimus, nihil remissum. nihil tepidum habeamus in nobis, sed ctun fervore → Et hoc ad impigrum et sollicitum spectat. Vult enim ut nos, qui sub lege spiritus vivimus, nihil remissum, nihil tepidum habeamus in nobis, sed cum fervore.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.9 (PG 14:1219b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-9). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-9) · Report an error

9.10PG 14:1219b–1220a

Domino servientes . Ille Domino servit, qui potest dicere: Nobis unus Dominus Jesus Christus, per quem omnia, et nos per ipsum “, nec ultra ei aut libido, aut avaritia, aut inanis gloria dominatur. Scio autem in nonnullis Latinorum exemplaribus haberi, tempori servientes, quod non mihi videtur convenienter insertum, nisi si quis forte ita dictum putet, ut in aliis idem Apostolus ait: Tempus breve est, superest ut qui habent uxores, tanquam non habentes sint ; vel ut illud dictum est: Redimentes tempus, quoniam dies mali sunt.

“Serving the Lord.” He serves the Lord who can say, “For us there is one Lord Jesus Christ, through whom are all things, and we through him,” and over whom neither lust nor avarice nor vainglory any longer rules. But I know that in some Latin copies we have “serving the time,” which does not seem to me to have been suitably inserted, unless perhaps someone thinks it was said as the same Apostle says elsewhere, “The time is short; it remains that those who have wives be as though they had none”; or as it is said, “Redeeming the time, because the days are evil.”

Textual problem in this passage: see the notes.

Rom 12:11 (quotation, high confidence) · 1 Cor 8:6 (quotation, high confidence) · 1 Cor 7:29 (quotation, high confidence) · Eph 5:16 (quotation, high confidence)

Notes and citation

Summary: He serves the Lord whom Christ alone rules and no vice; the Latin variant 'serving the time' fits only if read like Paul's sayings about the shortness of time.

Lemma: Rom 12:11c. Cited: 1 Cor 8:6; 1 Cor 7:29; Eph 5:16.
Textual variant: some Latin copies read tempori (“the time”) for Domino (“the Lord”), a reading also found in some Greek manuscripts (καιρῷ for κυρίῳ).

Notes on the original text

Digital text corrected (OCR slip; OCR slips; removed Migne footnote references inside a hyphenated word; OCR slips; stray marks): Ille Domino servit, oni potest dicere : Nobis unus Dominus Jesus Christus. per quem omnia → Ille Domino servit, qui potest dicere: Nobis unus Dominus Jesus Christus, per quem omnia; nec ultra et aut libido , aut avaritia , aut inanis gloria domina- 3" Cor. vr. 17. Rom. xu, 10. Joan. xv, “ Rom. xu, lO. “ Luc. xiv, 7, 10. Rmn. ιιι “ Ephes. ν , Cor. \‘lll. 6. ο l (lor. vn , 29. νιιι, 18. Rom. v, ὅ, 4. Rom. xu, 12. tur. Seio autem → nec ultra ei aut libido, aut avaritia, aut inanis gloria dominatur. Scio autem; ut qui habent uxores, tuquam non habentes sint → ut qui habent uxores, tanquam non habentes sint; quoniam dies mali sunt τ’. → quoniam dies mali sunt..

Cite (SBL): Origen, Comm. Rom. 9.10 (PG 14:1219b–1220a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-10) · Report an error

9.11PG 14:1220a–1220b

Spe gaudentes, in tribulatione patientes. Spe gaudet qui non respicit ea quae videntur, sed ea quae non videntur exspectat " ; et qui scit quia non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis . Idem ipse et in tribulatione patiens erit; quia tribulatio patientiam operatur, patientia probationem, probatio vero spem", si tamen sermonem qui subsequitur impleamus, id est orationi instantes . In quo enim non sufficit humana fragilitas, auxilium Dei orationibus implorandum est.

“Rejoicing in hope, patient in tribulation.” He rejoices in hope who does not look at the things that are seen, but waits for those that are not seen, and who knows that the sufferings of this time are not worthy to be compared with the glory to come that will be revealed in us. The same person will also be patient in tribulation, because tribulation works patience, patience proof, and proof hope; if, however, we fulfill the saying that follows, that is, “persevering in prayer.” For where human frailty does not suffice, God’s help must be implored by prayers.

Rom 12:12 (quotation, high confidence) · 2 Cor 4:18 (allusion, high confidence) · Rom 8:25 (allusion, high confidence) · Rom 8:18 (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (quotation, high confidence)

Notes and citation

Summary: Hope in unseen glory brings joy and patience in tribulation, provided we persevere in prayer for the help human frailty needs.

Lemma: Rom 12:12. Cited: 2 Cor 4:18; Rom 8:25, 18; Rom 5:3–4.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; stray marks): in tribulatione patientes τ’. Spe gaudet → in tribulatione patientes. Spe gaudet; sed es quae non videntur → sed ea quae non videntur; non sunt condignte passiones hujus temporis ad futuras gloriam → non sunt condignae passiones hujus temporis ad futuram gloriam; quia tribulatio patientia: operatur → quia tribulatio patientiam operatur; ln quo enim non sufiicit humana fragilitas. auxilium Dci → In quo enim non sufficit humana fragilitas, auxilium Dei.

Topics: Prayer

Cite (SBL): Origen, Comm. Rom. 9.11 (PG 14:1220a–1220b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-11) · Report an error

9.12PG 14:1220b

Usibus sanctorum communicantes . Memini in Latinis exemplaribus magis haberi: Memoriis sanctorum communicantes. Verum nos nec consuetudinem turbamus, nec veritati praejudicamus, maxime cum utrumque conveniat aedificationi. Nam usibus sanctorum honeste et decenter, non quasi stipem indigentibus praebere, sed censum nostrum cum ipsis quodammodo habere communem, et meminisse sanctorum sive in collectis solemnibus, sive pro eo ut ex recordatione eorum proficiamus, aptum et conveniens videtur.

“Sharing in the needs of the saints.” I remember that in the Latin copies we rather have, “sharing in the remembrances of the saints.” But we neither disturb the custom nor prejudge the truth, especially since both serve edification. For it seems fitting and suitable to share in the needs of the saints honorably and becomingly, not as if giving alms to the needy, but having our means in a way in common with them; and to remember the saints, whether in the solemn assemblies, or so that we may profit from the recollection of them.

Textual problem in this passage: see the notes.

Rom 12:13 (quotation, high confidence)

Notes and citation

Summary: Whether one reads 'the needs' or 'the remembrances' of the saints, both are edifying: sharing our means with them as equals, and remembering them in the assemblies.

Lemma: Rom 12:13a. Textual variant: the Latin memoriis (“remembrances”) for usibus (“needs”) corresponds to the Greek variant μνείαις for χρείαις.

Notes on the original text

Digital text corrected (OCR slip; OCR slips): llemini in Latinis exemplaribus magis haberi τοδε Memoriis sanctorum communicantes .' verum nos nec consuetudinem turbamus, nec veritati prajudicamus, maxime cum utrumque conveniat azdificationi → Memini in Latinis exemplaribus magis haberi: Memoriis sanctorum communicantes. Verum nos nec consuetudinem turbamus, nec veritati praejudicamus, maxime cum utrumque conveniat aedificationi; sive in collectis solemnilms → sive in collectis solemnibus.

Cite (SBL): Origen, Comm. Rom. 9.12 (PG 14:1220b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-12). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-12) · Report an error

9.13PG 14:1220b

Hospitalitatem sectantes . Quam digne hospitalitatem sectantis munificentiam uno sermone comprehendit! Dicens enim sectandam esse hospitalitatem, non illud solum ostendit, ut venientem ad nos hospitem suscipiamus; sed et requiramus, et solliciti simus, et sectemur, ac perquiramus ubique hospites , necubi forte in plateis sedeant, ne extra tectum jaceant. Recordare Lot ", et invenies quod non illum hospites, sed ipse quaesierit hospites; et hoc erat hospitalitatem sectari.

“Pursuing hospitality.” How fittingly he comprised in one word the generosity of one who pursues hospitality! For in saying that hospitality is to be pursued, he shows not only that we should receive the guest who comes to us, but that we should seek, be concerned, pursue and search out guests everywhere, lest perhaps they be sitting in the streets, lest they lie without a roof. Remember Lot, and you will find that it was not the guests who sought him, but he who sought guests; and this was to pursue hospitality.

Rom 12:13 (quotation, high confidence) · Gen 19:1 (allusion, high confidence) · Gen 19:2 (allusion, high confidence)

Notes and citation

Summary: To pursue hospitality is not only to receive guests but to search them out, as Lot did.

Lemma: Rom 12:13b. Cited: Gen 19:1–3.

Notes on the original text

Digital text corrected (Migne note number; OCR slip): Quam digne liOSpitalitem sectantis → Quam digne hospitalitatem sectantis; necubi forte in plateis sedeant (6|). ne extra tectum → necubi forte in plateis sedeant, ne extra tectum.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 9.13 (PG 14:1220b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-2/#p-9-13). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-13) · Report an error