Commentary on Romans 9.42–10.5

Origen · Commentary on Romans · ca. 244–246 (Rufinus's translation ca. 405–406) · Caesarea · 6 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).

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Chapter 9

9.42PG 14:1245b–1249b

Scio et confido in Domino Iesu, quia nihil est commune per ipsum, nisi ei qui existimat quid commune esse, illi commune est. Si enim propter cibum frater tuus contristatur, jam non secundum charitatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est. Diximus et in aliis, quod in Scripturis sanctis vernacula quadam appellatione quod sanctum vel mundum non est, commune nominetur; quae tamen appellatio in Novo Testamento frequentius invenitur. In Veteri … labantur, ad horum autem distinctionem reliqua vasa communia dicebantur; ita et ad ciborum distinctionem, eorum quos quasi mundos et secundum legem edendos Scriptura segregavit, reliqui omnes communes appellati sunt. Sed Judaei vim verbi ignorantes, unde communis diceretur homo, quem communem appellabant, sermonis usum sine significationis intelligentia tenuerunt. Neque enim cibi quos Deus creavit, aut ignoranter aut simpliciter sumpti communem facere hominem poterant et immundum; sed mens illa hominis quae Deo soli segregata est, merito munda appellatur: quae vero aliena a Deo est, quoniam non ab uno spiritu immundo, sed a plurimis possidetur, idcirco talis homo communis appellatur, quasi qui multorum sit vel vitiorum, vel daemonum servus, secundum illum qui interrogatus, Quod tibi nomen est? respondit, Legio : Multi enim sumus : et secundum illud quod a Salvatore dicitur, quia cum exierit immundus spiritus ab homine, circuit loca arida, quaerens requiem, et non inveniens redit: et inveniens domum vacantem et scopis mundatam , assumit secum septem alios spiritus nequiores se; et intrantes habitant in eo. Et sine dubio iste talis homo communis dicitur, eorum videlicet servus electus omnium spirituum malignorum qui habitant in eo. Merito ergo sciens sermonis hujus hanc esse rationem Paulus, dicit : Scio et confido in Domino Jesu, quia nihil est commune per ipsum. Nihil enim in creaturis Dei natura sui immundum est (omnia namque a bono Deo creata, bona esse constat et munda) sed ei, inquit, qui existimat aliquid esse commune, ipsi commune est: hoc est, qui intentione cordis immundum aliquid cogitat, et observantiam diversitatis admittit, sicut et in consequentibus dicit : Qui autem discernit, si manducaverit, damnatus est; quia non ex fide. Omne enim quod non est ex fide, peccatum est ". Nec tamen in his distinctionem legis exclusit, ut absolute diceret nihil esse commune aut immundum eorum quae lex dicitur; sed illi, inquit, qui existimat, et qui putat aliquid esse commune, ipsi commune est. Et ne mireris quod cogitatio mentis cibum qui natura sui communis vel pollutus non est, faciat pollutum, cum econtrario cibum vere pollutum (vere enim pollutus est qui idolis immolatur) simplicitas mentis, et nulla cogitationis scrupulositas injecta, omni suspicione contaminationis absolvat. Et rursum etiamsi mundus sit cibus, suspicionem tamen aliquis patiatur quasi quod idolis immolatus sit, pollui dicitur pro conscientiae scrupulo. Si enim propter cibum frater tuus contristatur, non jam secundum charitatem ambulas. Noli cibo tuo illum perdere, pro quo Christus mortuus est. Cum definisset apostolico dogmate per Dominum Jesum nihil commune aut immundum natura sui putandum, et dedisset erga usus ciborum fidelibus quibusque absolutissimam libertatem, rursus ad aedificationem fraterni amoris licentiam resecat libertatis, et dicit: Etiamsi commune nihil est, et usus omnium ciborum licenter admittitur, tamen tu si propter cibum quem licito putas sumendum, fratrem tuum, qui nondum scientiae hujus capax est, scandalizas, iam non secundum charitatem ambulas, nec affectum in te fraterni amoris ostendis. Quid enim laederis, si ut fratrem tuum non contristes, etiam a licitis abstineas? Tibi enim abstinere a licitis crimen nullum est; illi vero in quibus discernit et putat non licere, condemnabilis usus est. Qui enim discernit, si manducaverit, damnatus est. Quod si facias, tu utique fratrem tuum perdis pro quo Christus mortuus est, et tu ei causas perditionis acquiris. Magnificentius autem de his idem Paulus ad Colossenses scribens, dicit : Nemo itaque vos judicet in esca, aut in potu, aut in parte diei festi, aut neomeniis, aut Sabbato, quae sunt umbra futurorum, corpus autem Christi. Nemo vos seducat volens in humilitate cordis et religione angelorum quam non vidit extollens se, frustra inflatus a mente carnis suae, et non tenens caput; et post pauca : Si ergo mortui estis cum Christo ab elementis mundi, quid velut viventes in hoc mundo decernitis? Ne tetigeris, ne gustaveris, ne attaminaveris: quae sunt omnia in corruptionem ipso usu, secundum praecepta et doctrinas hominum: quae sunt rationem quidem habentia sapientiae in observatione religionis, et humilitate per uexationem corporis, non in honore aliqua ad saturitatem carnis ". De quibus per singula disserere non est praesentis operis; de his enim nunc quae ad Romanos scribit Apostolus conamur exponere. Hoc est tamen quod etiam praesenti asseritur exemplo : ne in cibo, vel in potu, vel in huiusmodi observantiis, quae apud Judaeos velut angelorum religio putatur, judicemur ab aliquo. Extollunt enim se in his quae videntur, et inflati sunt de visibilibus rebus. Quae tamen elatio non est secundum sapientiam spiritus, sed secundum sensum carnis. Non autem de carnalibus rebus praeceptum est : Ne tetigeris, ne attaminaveris, ne gustaveris. Haec enim omnia, hoc est carnalia, ad usum hunc corruptibilem data sunt; et quae potest esse in corruptione observantia puritatis? Sed cum lex haec de rationabilibus praecipit, quae, si immunda sunt, vere tangenda non sunt, neque gustanda, ne participes nos faciant peccati et immunditiae suae, praecepta hominum et doctrinas relinquentes, hunc spiritalem sensum ad carnalia haec et corporalia transtulerunt, quae rationem sapientiae habent in observatione religionis et humilitate corporis, non tamen ut occasione hujusmodi observantiae honor aliquis apud homines et carnis deliciae requirantur, dum pro paucorum abstinentia multi cibi requiruntur et electi. Vera autem observantia est ubi ita sumitur cibus, et ita aguntur omnia, ut non de talibus dicatur : Quorum Deus venter est ". Abstinere enim convenit ab omni cibo quem concupiscentia et libido praesumit, quem deliciae parant, quem luxus excogitat. Videndum namque est non solum quali, sed et quanto cibo, et quo in tempore, et quam parco utamur. Sic enim omnia munda mundis mentibus fiunt; contaminatis autem, ut dicit Apostolus, et infidelibus nihil mundum ". In quo ostendit, quia etiam ea quae apud Judaeos munda nominantur in cibis, si quis contaminatus sit et infidelis, munda ei esse non possunt. Consequens igitur erit, ut si ea quae munda sunt, contaminatis immunda efficiantur, etiam ea quae dicuntur immunda, sanctis et fidelibus munda fiant. Sanctificantur enim per verbum Dei et orationem, quia omnis creatura Dei bona, et nihil abjiciendum quod cum gratiarum actione percipitur . Per orationem autem non cujuscunque sanctificantur, sed eorum qui levant puras manus sine ira et disceptatione “. Vis autem magnificentius adhuc de mundis et immundis, quod non de corporibus, sed de animis dicantur et mentibus, edoceri? Audi ipsius Domini et Salvatoris in Evangelio sententiam dicentis : Non quae intrant in os, communicant hominem, sed quae ex ore procedunt; quoniam ab intus de corde exeunt cogitationes malae, homicidia, adulteria , etc. Cogitatio ergo est et mens non recte sentiens quae polluit hominem, non ciborum qualitas, quae cujuscunque modi fuerit, pari eodemque exitu usum corruptionis explebit. Et nihil mirum si sanctus cibum quem sumit, verbo Dei et oratione sanctificat, cum etiam ipsa quibus induitur sancta sint vestimenta. Sudaria denique Pauli et semicinctia tantum ex ipsius puritate sanctificationis acceperant, ut aegris adhibita corporibus fugarent morbos, et redderent sanitatem. Nam de Petro quid dicam, cujus etiam umbra corporis tantum sanctificationis gerebat, ut quoscunque praeteriens non ipse, sed sola ejus umbra tetigisset, continuo ab omni aegritudine levarentur? Sed paulo latius excessimus de mundis cibis et communibus disserentes, ut Apostoli sensum, quantum possibile est, consideraremus excelsius. Sed memores propositae brevitatis, in his noni voluminis conclusione facta, decimi ejusdemque ultimi aggrediamur exordium.

“I know and am persuaded in the Lord Jesus that nothing is common through itself; but to him who thinks anything to be common, to him it is common. For if your brother is grieved because of food, you are no longer walking according to love. Do not by your food destroy him for whom Christ died.” We have said elsewhere too that in the sacred Scriptures, by a kind of everyday term, what is not holy or clean is called common; this term, however, is found more often in the New Testament. In the Old … were called, and, to distinguish them, the remaining vessels were called common; so too, to distinguish foods, those which Scripture set apart as clean and to be eaten according to the law, all the rest were called common. But the Jews, not knowing the force of the word, why a man they called common was so called, kept the use of the word without understanding its meaning. For the foods which God created, taken either in ignorance or in simplicity, could not make a man common and unclean; but that mind of a man which is set apart for God alone is rightly called clean, while one that is alien from God, since it is possessed not by one unclean spirit but by many, makes such a man called common, as being the slave of many vices or demons; like him who, when asked, “What is your name?” answered, “Legion, for we are many”; and according to what the Savior says, that when the unclean spirit has gone out of a man, it goes through dry places seeking rest, and, not finding it, returns; and finding the house empty and swept, it takes with it seven other spirits more wicked than itself, and they enter and dwell in him. And without doubt such a man is called common, being plainly made the slave of all the evil spirits that dwell in him. Rightly, then, Paul, knowing this to be the meaning of the word, says, “I know and am persuaded in the Lord Jesus that nothing is common through itself.” For nothing in the creatures of God is unclean by its own nature (for it is established that all things created by the good God are good and clean); but to him, he says, who thinks anything to be common, to him it is common; that is, to one who in the intention of his heart thinks something unclean and admits the observance of distinction, as he says in what follows: “But he who doubts is condemned if he eats, because it is not of faith; for whatever is not of faith is sin.” Yet he did not exclude the distinction of the law in these things, so as to say absolutely that nothing of the things the law calls so is common or unclean; but to him, he says, who thinks and supposes something to be common, to him it is common. And do not wonder that the thought of the mind makes polluted a food which is not common or polluted by its own nature, since, on the contrary, simplicity of mind, with no scruple of thought cast in, absolves of all suspicion of contamination a food truly polluted (for food sacrificed to idols is truly polluted). And again, even if the food is clean, yet if someone suffers a suspicion as though it had been sacrificed to idols, it is said to be polluted on account of the scruple of conscience. “For if your brother is grieved because of food, you are no longer walking according to love. Do not by your food destroy him for whom Christ died.” Having defined by apostolic teaching that through the Lord Jesus nothing is to be thought common or unclean by its own nature, and having given all the faithful the most complete freedom in the use of foods, he again cuts back the license of freedom for the building up of brotherly love, and says: Even if nothing is common, and the use of all foods is freely admitted, yet if, because of a food which you think lawful to take, you cause your brother to stumble, who is not yet capable of this knowledge, you are no longer walking according to love, nor showing in yourself the affection of brotherly love. For what harm are you done if, so as not to grieve your brother, you abstain even from lawful things? For you, to abstain from lawful things is no crime; but for him, in the things he doubts and thinks not lawful, the use is condemnable. For he who doubts is condemned if he eats. And if you do this, you surely destroy your brother for whom Christ died, and you procure for him the causes of his perdition.

The same Paul, writing to the Colossians, says more grandly concerning these things: “Let no one, then, judge you in food or in drink or in respect of a feast day or new moons or a sabbath, which are a shadow of things to come, but the body is Christ’s. Let no one lead you astray, wishing in humility of heart and the worship of angels, which he has not seen, exalting himself, vainly puffed up by the mind of his flesh, and not holding the head”; and after a little, “If, then, you have died with Christ from the elements of the world, why, as though living in this world, do you decree: Do not touch, do not taste, do not handle? All these things are for corruption by their very use, according to the precepts and teachings of men; which have indeed a reason of wisdom in the observance of religion and in humility through the harsh treatment of the body, not in any honor for the satisfying of the flesh.” To discuss these one by one is not the task of the present work; for we are now trying to expound what the Apostle writes to the Romans. Yet this is what is asserted by the present example too: that we should not be judged by anyone in food or in drink or in observances of this kind, which among the Jews are thought to be a kind of worship of angels. For they exalt themselves in things that are seen, and are puffed up over visible things. But this pride is not according to the wisdom of the spirit but according to the mind of the flesh. And the precept, “Do not touch, do not handle, do not taste,” is not about carnal things. For all these, that is, carnal things, have been given for this corruptible use; and what observance of purity can there be in corruption? But while this law gives its precepts about rational things, which, if unclean, truly are not to be touched or tasted, lest they make us partakers of their sin and uncleanness, they, abandoning this and following the precepts and teachings of men, transferred this spiritual sense to these carnal and bodily things, which have a reason of wisdom in the observance of religion and in humility of body; not, however, that on the occasion of such observance some honor among men and the delights of the flesh should be sought, while, for abstinence from a few foods, many foods are sought out and chosen. But true observance is when food is taken, and everything is done, in such a way that it is not said of such people, “Whose god is the belly.” For it is fitting to abstain from every food which desire and lust seize on beforehand, which delicacies prepare, which luxury devises. For we must consider not only of what kind, but also how much food we use, and at what time, and how sparingly. For so all things become clean to clean minds; but to the defiled, as the Apostle says, and to unbelievers nothing is clean. In this he shows that even the foods which among the Jews are called clean cannot be clean to someone who is defiled and an unbeliever. It will follow, then, that if things that are clean become unclean to the defiled, things that are called unclean too become clean to the holy and faithful. For they are sanctified by the word of God and prayer, because every creature of God is good, and nothing is to be rejected that is received with thanksgiving. Yet they are sanctified not by the prayer of just anyone, but of those who lift up pure hands without anger and disputing. Do you wish to be taught still more grandly about clean and unclean, that they are said not of bodies but of souls and minds? Hear the sentence of the Lord and Savior himself in the Gospel, saying, “Not what goes into the mouth makes a man common, but what comes out of the mouth; since from within, out of the heart, come forth evil thoughts, murders, adulteries,” and so on. It is, then, the thought and the mind not rightly disposed that defiles a man, not the quality of the foods, which, of whatever kind they are, will fulfill with one and the same end the use of corruption. And no wonder if the saint sanctifies by the word of God and prayer the food he takes, when even the garments he wears are holy. For the handkerchiefs and aprons of Paul had received so much from the purity of his sanctification that, applied to sick bodies, they drove away diseases and restored health. And what shall I say of Peter, the very shadow of whose body bore so much sanctification that whomever, as he passed, not he himself but only his shadow touched, they were at once relieved of every sickness? But we have digressed a little too widely in discussing clean and common foods, in order to consider the Apostle’s meaning, as far as possible, more loftily. But, mindful of the brevity we proposed, having here brought the ninth book to its conclusion, let us take up the beginning of the tenth and last.

Textual problem in this passage: see the notes.

Rom 14:14 (quotation, high confidence) · Rom 14:15 (quotation, high confidence) · Mark 7:15 (allusion, high confidence) · Acts 10:15 (allusion, high confidence) · Mark 5:9 (quotation, high confidence) · Matt 12:43 (quotation, high confidence) · Matt 12:44 (quotation, high confidence) · Matt 12:45 (quotation, high confidence) · Rom 14:23 (quotation, high confidence) · Col 2:16 (quotation, high confidence) · Col 2:17 (quotation, high confidence) · Col 2:18 (quotation, high confidence) · Col 2:19 (quotation, high confidence) · Col 2:20 (quotation, high confidence) · Col 2:21 (quotation, high confidence) · Col 2:22 (quotation, high confidence) · Col 2:23 (quotation, high confidence) · Phil 3:19 (quotation, high confidence) · Titus 1:15 (quotation, high confidence) · 1 Tim 4:4 (quotation, high confidence) · 1 Tim 4:5 (quotation, high confidence) · 1 Tim 2:8 (quotation, high confidence) · Matt 15:11 (quotation, high confidence) · Matt 15:19 (quotation, high confidence) · Acts 19:12 (allusion, high confidence) · Acts 5:15 (allusion, high confidence)

Notes and citation

Summary: Nothing is 'common' (unclean) by nature; a man is made common by the many evil spirits that possess an alienated mind, and food is unclean only to one who thinks it so; yet freedom must yield to love so as not to destroy a weaker brother, and true observance lies in moderation and a pure mind, as the holiness of Paul's handkerchiefs and Peter's shadow shows.

Lemma: Rom 14:14–15. Cited: Mark 7:2, 15; Acts 10:15; Mark 5:9; Matt 12:43–45; 1 Tim 4:4; Rom 14:23; 1 Cor 8:4–13; Col 2:16–18, 20–23; Phil 3:19; Titus 1:15; 1 Tim 4:4–5; 1 Tim 2:8; Matt 15:11, 19; Acts 19:12; Acts 5:15.
“In the Old …”: a passage is lost in the scan; the sense is that Origen does not recall the term in the Old Testament; Christ in the Gospels calls defilement “making common,” the Lord tells Peter in Acts, “What God has cleansed, do not call common”; and the usage arose because the temple vessels set apart for service were called the Lord's.
The end of this section and of Book 9 (from “ruptionis explebit” to “aggrediamur exordium”) was misplaced by the scan inside 10.1; it is moved here by paired logged corrections.
Jews and food laws: Origen's interpretation of the Jews' use of “common” and of their food observances as a “worship of angels” (Col 2:18) is translated as written.

Notes on the original text

Digital text corrected (Migne note number; OCR slip; OCR slip; OCR slip and Migne note number; OCR slips; OCR slips; the end of this section and of Book 9, misplaced by the scan inside 10.1, is moved here (paired with a removal in 10.1); mechanical OCR fixes and Migne marks removed in the moved text; OCR slips; the scan has lost lines here, marked …; OCR: Greek letters; OCR: joined words; removed Migne footnotes inside a hyphenated word; OCR slips; stray mark; stray marks): jam non secundum charitatcnt ambulas → jam non secundum charitatem ambulas; in Scripturis sanatis vernacula → in Scripturis sanctis vernacula; in Novo Testamento frequentius invenitur. in Veteri labantur, ad horum autem distinctionem reli qua vasa → in Novo Testamento frequentius invenitur. In Veteri … labantur, ad horum autem distinctionem reliqua vasa; Sed Judaei vim verbi ignorantes(i7), unde communis diceretur homo, quem communem appellabant, sermonis usu m sine → Sed Judaei vim verbi ignorantes, unde communis diceretur homo, quem communem appellabant, sermonis usum sine; aut ignaranter aut simpliciter → aut ignoranter aut simpliciter; sed mens illa hominis qua: Deo soli → sed mens illa hominis quae Deo soli; multorum sit vel vitioium → multorum sit vel vitiorum; et intrantes habitant in eo . Ει sine dubio → et intrantes habitant in eo. Et sine dubio; bona esse constatet munda → bona esse constat et munda; Qui autem discernit, si manducauerit, damnatus est; quia non ea: fide. Omne enim → Qui autem discernit, si manducaverit, damnatus est; quia non ex fide. Omne enim; communis v'el pollutus non est → communis vel pollutus non est; et nulla cogitationis scrupulositas injecta (εἳ), omni → et nulla cogitationis scrupulositas injecta, omni; non jam secundum churitatem ambulas → non jam secundum charitatem ambulas; Etiamsi commune nibil est → Etiamsi commune nihil est; nec allectum in te fraterni amoris ostendis. Quid enim la:deris, si ut fratrem tuum non contristes. etiam → nec affectum in te fraterni amoris ostendis. Quid enim laederis, si ut fratrem tuum non contristes, etiam; condenmabilis usus est. Qui enim discernit, si manducauerit → condemnabilis usus est. Qui enim discernit, si manducaverit; quam non cidit extollens se, frustra inflatus a mente carnis sua:. et non tenens caput ; etpost pauca → quam non vidit extollens se, frustra inflatus a mente carnis suae, et non tenens caput; et post pauca; Ne tetigeris, ne gustaveris, ne attaminavcrt's : quin " Coloss. ιι, 16-18. ibid. seq. Coloss. num. 1659 et Rabanns. Mss. υ vero plerique, et nulla cogitatione scrupulositas injecta. Editi, et in cogitatione nulla scrupulositas inecta. “7:23) Editi, fratertuus scandalizatur vel contristasunt omnia in corruptionem ipso usu, secundum prtecepta et doctrinas hominum :qute sunt rationein quidem habentia sapientia: in obseruatione religionis → Ne tetigeris, ne gustaveris, ne attaminaveris: quae sunt omnia in corruptionem ipso usu, secundum praecepta et doctrinas hominum: quae sunt rationem quidem habentia sapientiae in observatione religionis; quae apud Judsos velut angelorum religio putatur, judice» mur ab aliquo. Extollunt enim sein bis quae videntur, et inllati sunt → quae apud Judaeos velut angelorum religio putatur, judicemur ab aliquo. Extollunt enim se in his quae videntur, et inflati sunt; Ne tetigeris, ne attaminaeeris, ne gustaveris (9.8) . → Ne tetigeris, ne attaminaveris, ne gustaveris.; hunc Spiritalem sensum ad carnalia haec et corporalia transtulerunt, quze rationem sapientiae habent in observatione religionis et lnimilitate corporis, non tamen ut occasione hujusmodi observantia: honor aliquis apud homines et carnis delicia: requirantur → hunc spiritalem sensum ad carnalia haec et corporalia transtulerunt, quae rationem sapientiae habent in observatione religionis et humilitate corporis, non tamen ut occasione hujusmodi observantiae honor aliquis apud homines et carnis deliciae requirantur; etiam ea quae apud indutos munda nominantur → etiam ea quae apud Judaeos munda nominantur; ut si ea quas munda sunt, contaminatis immunda efiiciantur, etiam ea quae dicuntur immunda, sanctis et ,lidelibus munda fiant → ut si ea quae munda sunt, contaminatis immunda efficiantur, etiam ea quae dicuntur immunda, sanctis et fidelibus munda fiant; Per orationem autem non cujuscunque sanctificautur. sed eorum → Per orationem autem non cujuscunque sanctificantur, sed eorum; sed quis ex ore procedunt → sed quae ex ore procedunt; exeunt cogitationes multa, homicidia → exeunt cogitationes malae, homicidia; Cogitatio ergo est ei. mens non recte sentiens qua: polluit hominem, non ciborum qualitas , quas cujuscunque modi fuerit, pari eodemque exitu usum cor- → Cogitatio ergo est et mens non recte sentiens quae polluit hominem, non ciborum qualitas, quae cujuscunque modi fuerit, pari eodemque exitu usum corruptionis explebit. Et nihil mirum si sanctus cibum quem sumit, verbo Dei et oratione sanctificat, cum etiam ipsa quibus induitur sancta sint vestimenta. Sudaria denique Pauli et semicinctia tantum ex ipsius puritate sanctificationis acceperant, ut aegris adhibita corporibus fugarent morbos, et redderent sanitatem. Nam de Petro quid dicam, cujus etiam umbra corporis tantum sanctificationis gerebat, ut quoscunque praeteriens non ipse, sed sola ejus umbra tetigisset, continuo ab omni aegritudine levarentur? Sed paulo latius excessimus de mundis cibis et communibus disserentes, ut Apostoli sensum, quantum possibile est, consideraremus excelsius. Sed memores propositae brevitatis, in his noni voluminis conclusione facta, decimi ejusdemque ultimi aggrediamur exordium..

Cite (SBL): Origen, Comm. Rom. 9.42 (PG 14:1245b–1249b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-42/#p-9-42). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-9-42) · 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.

Chapter 10

10.1PG 14:1249b–1251a

1. Non blasphemetur ergo bonum nostrum. Non enim regnum Dei est esca et potus, sed justitia, et pax, et gaudium in Spiritu sancto. Nam qui in hoc servit Christo, placet Deo, et probatus est hominibus '°. Requiro quomodo blasphemari possit bonum nostrum. Bonum est legem spiritualiter intelligere, et impia atque inepta haereticorum, vel falsae philosophiae studentium dogmata tanquam immundos cibos pollutosque vitare. Hoc enim est quod spirituali lege sancitur. Tamen si quis ex Judaeis, verbi causa, aut ex his qui Encratitae appellantur, velit Christo credere, putet tamen non parum inesse momenti in observantia continentiae, vel eorum ciborum qui lege prohibentur, vel quos quasi castitati adversantes aestimant nonnulli etiam Scripturarum auctoritate declinandos: hujusmodi hominem si perurgeas ad communes omnium cibos, nec dicas eum aliter posse salvari, vel ad fidem Christi et gratiam pervenire, nisi sumptis his quos refugit cibis, tunc vere bonum spiritalis sententiae blasphematur, putante eo quem perurges hanc apud nos haberi fidem, ut salvum fieri nullum credamus, nisi qui suillis vescatur carnibus, vel aliis huiusmodi communibus et indifferentibus cibis. Addit autem his: Non enim regnum Dei esca et potus est, sed justitia, et pax, et gaudium in Spiritu sancto. In quo iterum vehementer admiror sapientiam Pauli, qui praesentis temporis culpas futuri sacramenti auctoritate compescit, et ut Ecclesiae formam statuat, regni caelorum mysterium prodit. Ait ergo : Quid opus est tantopere pro cibis et escarum qualitatibus fraternam pacem charitatemque turbare, cum regnum Dei propter quod laboramus et currimus, neque per escas constet, neque per potum : sed aliena haec sint a regno Dei , et ab illa conversatione futura? Ibi enim sicut neque nubunt, neque nubuntur, sed sunt sicut angeli Dei; sic neque escam neque potum sumunt, sed sunt sicut angeli Dei. Igitur absolutissimo dogmate et evidenti ab Apostolo sententia terminatum est in regno Dei neque escas corporales neque potum habere locum, sed justitiam et pacem in Spiritu sancto; et ideo hortatur ut in illis nos exerceamus, et illa bona jam hic habere meditemur, atque illam substantiam possidere, quae nobiscum transire possit ad regna caelorum. Pax ergo, et justitia, et si qua hujusmodi sunt, quae per Spiritum sanctum conquiruntur, ipsa nobis erunt cibus et substantia in regno Dei : et ideo per haec docet non escarum corporalium rationes, quae nullae erunt in futuro, sed virtutum curam gerendam, quae nobiscum et in praesenti vita, et in futuro permaneant in regno Dei. Et ideo dicit, quia qui in hoc servit Christo, placet Deo, et probatus est hominibus. Hoc est quod et de seipso in aliis dicit : Sicut et ego, inquit, omnibus per omnia placeo, non quaerens quod mihi utile sit, sed quod multis . Ideo enim et cum esset apostolus Christi, fiebat Judaeis Judaeus, sine dubio ut placens Judaeis salvaret eos : et his qui sine lege erant fiebat et ipse sine lege, ut placens eis salvos faceret eos . Placere autem se hominibus ita dicit, non obsecundando vitiis, sed infirmitates eorum per patientiam sustentando. Sed ne illud quidem otiose praetereamus quod ait : Nam qui in hoc, hoc est, in Spiritu sancto, servit Christo, placet Deo, et probatus est hominibus. In Spiritu sancto Christo servire secundum hoc dicit quod et alibi ait: Nemo dicit Dominum Jesum, nisi in Spiritu sancto. Servit ergo Christo in Spiritu ipse Paulus, qui accepta gratia sancti Spiritus servit verbo Dei, servit sapientiae, servit justitiae, et omnibus simul virtutibus, quae Christus esse memoratur. Et ideo placere in his dicitur Deo qui implet voluntatem Dei, secundum verbum quod ipse pronuntiavit, dicens: Hic est Filius meus dilectus in quo bene complacui, ipsum audite. Qui ergo audit Deum, et servit Christo in quo complacuit Deus, placet Deo, et probatus est hominibus.

“Let not, then, our good be blasphemed. For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit. For he who in this serves Christ is pleasing to God and approved by men.” I ask how our good can be blasphemed. It is good to understand the law spiritually, and to shun the ungodly and foolish doctrines of the heretics, or of those devoted to false philosophy, as unclean and polluted foods; for this is what is enacted by the spiritual law. Yet if someone of the Jews, for example, or of those who are called Encratites, wishes to believe in Christ, but thinks there is no small importance in observing abstinence, either from the foods forbidden by the law, or from those which some think are to be avoided even on the authority of the Scriptures as being contrary to chastity: if you press such a man to the common foods of all, and tell him that he cannot otherwise be saved or come to the faith and grace of Christ unless he takes the foods he shuns, then truly the good of the spiritual teaching is blasphemed, since the one you press thinks that we hold this faith, that we believe no one is saved unless he eats pork or other common and indifferent foods of this kind. And he adds to this: “For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit.” In this again I greatly admire the wisdom of Paul, who checks the faults of the present time by the authority of the future mystery, and, to establish the form of the church, discloses the mystery of the kingdom of heaven. He says, then: What need is there to disturb brotherly peace and love so much for foods and the qualities of foods, since the kingdom of God, for which we labor and run, consists neither in foods nor in drink, but these things are foreign to the kingdom of God and to that future way of life? For there, just as they neither marry nor are given in marriage, but are like the angels of God, so they take neither food nor drink, but are like the angels of God. Therefore by a most absolute teaching and a plain sentence of the Apostle it is settled that in the kingdom of God neither bodily foods nor drink have a place, but righteousness and peace in the Holy Spirit; and therefore he exhorts us to exercise ourselves in these and to practice having those goods here already, and to possess that substance which can pass with us into the kingdom of heaven. Peace, then, and righteousness, and whatever things of this kind are acquired through the Holy Spirit, will themselves be our food and substance in the kingdom of God; and therefore by these words he teaches that care is to be taken not for the reckonings of bodily foods, which will be nothing in the future, but for the virtues, which remain with us both in the present life and in the future kingdom of God. And therefore he says that he who in this serves Christ is pleasing to God and approved by men. This is what he says of himself elsewhere too: “As I too,” he says, “please all in all things, not seeking what is profitable to myself, but to many.” For this reason, though he was an apostle of Christ, he became a Jew to the Jews, without doubt so that by pleasing the Jews he might save them; and to those who were without law he too became as without law, so that by pleasing them he might save them. But he says he pleases men not by humoring their vices but by bearing their weaknesses with patience. And let us not pass over idly what he says: “For he who in this,” that is, in the Holy Spirit, “serves Christ is pleasing to God and approved by men.” He speaks of serving Christ in the Holy Spirit according to what he says elsewhere too: “No one says ‘Lord Jesus’ except in the Holy Spirit.” Paul himself, then, serves Christ in the Spirit, who, having received the grace of the Holy Spirit, serves the word of God, serves wisdom, serves righteousness, and all the virtues together, which Christ is said to be. And therefore he is said to please God in these who fulfills the will of God, according to the word which he himself pronounced, saying, “This is my beloved Son, in whom I am well pleased; hear him.” He, then, who hears God and serves Christ, in whom God is well pleased, is pleasing to God and approved by men.

Rom 14:16 (quotation, high confidence) · Rom 14:17 (quotation, high confidence) · Rom 14:18 (quotation, high confidence) · Matt 22:30 (quotation, high confidence) · 1 Cor 10:33 (quotation, high confidence) · 1 Cor 9:20 (allusion, high confidence) · 1 Cor 9:21 (allusion, high confidence) · 1 Cor 12:3 (quotation, high confidence) · Matt 17:5 (quotation, high confidence)

Notes and citation

Summary: To press converts from Judaism or Encratism to eat all foods as if salvation required it brings the faith into disrepute; the kingdom of God, where there is no food or drink, consists in righteousness, peace and joy in the Spirit, the virtues by which we serve Christ.

Lemma: Rom 14:16–18. Cited: Matt 22:30; 1 Cor 10:33; 1 Cor 9:20–21; 1 Cor 12:3; Matt 17:5.
The Encratites, who rejected meat, wine and marriage, are named as Origen names them; the passage is translated as written.
At this point the scan inserted the end of Book 9 (from “ruptionis explebit” to “aggrediamur exordium”); it is moved to 9.42 by paired logged corrections.

Notes on the original text

Digital text corrected (Migne column number; OCR slips; OCR slip; OCR slips; OCR slips and Migne note number; OCR slips and stray marks; OCR: Greek letters; removed Migne footnote references; OCR slips; stray marks; stray marks; OCR slips; the end of Book 9 (from 'ruptionis explebit' to 'aggrediamur exordium'), inserted here by the scan, is moved to 9.42 (paired correction)): 667 Ι. Non blasphemetur ergo bonum noatrum. Ν on enim regnum Dei estesca et potus → 1. Non blasphemetur ergo bonum nostrum. Non enim regnum Dei est esca et potus; legem spiritualiter (ἶ intelligere, et impia atque inepta haereticorum, vel lalsazphilosOphiaa studentium → legem spiritualiter intelligere, et impia atque inepta haereticorum, vel falsae philosophiae studentium; Tamen si quis ex ludatis , verbi causa, autex hisquiEncratita: appellantur. velit Christo credere, putet tamen non parum inesse momenti in observantia continentiaz, vel eorum ciborumqui lege prohibentur → Tamen si quis ex Judaeis, verbi causa, aut ex his qui Encratitae appellantur, velit Christo credere, putet tamen non parum inesse momenti in observantia continentiae, vel eorum ciborum qui lege prohibentur; hujnsmodi hominem si perurgeas → hujusmodi hominem si perurgeas; nisi sumptis bis quos refugit cibis, tunc vere bonum spiritalis sententiae (Δῖ) blasphematur, putante eo quem perurges hanc apud nos liaberi fidem → nisi sumptis his quos refugit cibis, tunc vere bonum spiritalis sententiae blasphematur, putante eo quem perurges hanc apud nos haberi fidem; nisi Ι) ruptionis explebit. Et nihil mirum si sanctus cibum quem sumit, verbo Dei. et oratione sanctificat, cum etiam ipsa quibus induitur sancta sint vestimenta. Sudaria denique Pauli " et semicinctia tantum ex ipsius puritate sanctificationis acceperant, ut aegris adhibita corporibus fugarent morbos, ct redderent sanitatem. Nam de Petro quid dicam, cujus etiam umbra corporis tantum sanctificationis gerebat ", ut quoscunque praeteriens non ipse, sed sola ejus umbra tetigisset, continuo ab omni aegritudine levarentur? Sed paulo latius excessimus de mundis cibis et communibus disserentes, ut Apostoli sensum, quantum possibik; est, consideraremus excelsius. Sed memores proposita: brevitatis, in his noni voluminis conclusione facta, decimi ejusdemque ultimi aggrediamur exordium, qui suillis → nisi qui suillis; indifi'erentibus cibis → indifferentibus cibis; Non enim reqnum Dei esca → Non enim regnum Dei esca; qui ριἐεεεηιίε temporis culpas → qui praesentis temporis culpas; fraternam pacem charitatemque tu rba re,cum regnum → fraternam pacem charitatemque turbare, cum regnum; ab illa conversatione futura ἲ lbi enim → ab illa conversatione futura? Ibi enim; sed sunt sicut angeli Dei '7; → sed sunt sicut angeli Dei;; Igitur absolutissima dogmate et evidenti ab Apostolo sententia (Μ) terminatum est in regno Dei neque escas corporales neque potum habere locutu → Igitur absolutissimo dogmate et evidenti ab Apostolo sententia terminatum est in regno Dei neque escas corporales neque potum habere locum; et illa bona -jam hic habere meditemur, atque illam substantiam possidere, qua: 19. ’ Act. xu, 12. ’ Act. ν,15. ’ Rom. xw, nobiscum transire possit ad regna cmlorum → et illa bona jam hic habere meditemur, atque illam substantiam possidere, quae nobiscum transire possit ad regna caelorum; Pax ergo, et justitia,et si qua hujusmodi sunt, qua: per Spiritum → Pax ergo, et justitia, et si qua hujusmodi sunt, quae per Spiritum; quae nullze erunt in futuro, sed virtutum curam gerendam, qua! nobiscum → quae nullae erunt in futuro, sed virtutum curam gerendam, quae nobiscum; Et ideo dicit,quis qui in hoc servit Christo, placet Deo, et probatus est (Mil hominibus . → Et ideo dicit, quia qui in hoc servit Christo, placet Deo, et probatus est hominibus.; non qurerens quod mihi utile sit → non quaerens quod mihi utile sit; liehat .Iudtcis Iudaeus, sine dubio ut placens JudaJis salvaret eos → fiebat Judaeis Judaeus, sine dubio ut placens Judaeis salvaret eos; et probatus est hominibus (l8). In Spiritu sancto Christo servire secumlum hoc dicit quod et alibi ait "z Nemo dicit Dominum Jesum, nisi in Spiritu saneto. Sen'it ergo → et probatus est hominibus. In Spiritu sancto Christo servire secundum hoc dicit quod et alibi ait: Nemo dicit Dominum Jesum, nisi in Spiritu sancto. Servit ergo; servit justitiaz, et omnibus → servit justitiae, et omnibus; dicens ; llic est Filius meus dilectus in quo bene com placui, ipsum audite η. → dicens: Hic est Filius meus dilectus in quo bene complacui, ipsum audite..

Topics: Heresy

Cite (SBL): Origen, Comm. Rom. 10.1 (PG 14:1249b–1251a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-42/#p-10-1). (abbreviation not yet checked)

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10.2PG 14:1251a–1252a

Itaque quae pacis sunt sectemur, et quae aedificationis sunt in invicem. Nolite propter cibum solvere opus Dei. Supra dixit : Hospitalitatem sectantes; et hic similiter, quae pacis sunt, inquit, sectemur, et quae aedificationis in invicem; et sicut ibi ostendimus qualiter sectanda sit hospitalitas, ita et hic qualiter pax sectanda sit intelligamus, quia et David similiter dicit: Inquire pacem, et sectare eam. Licet in Latinis codicibus habeatur, sequere eam, sectare tamen etiam ibi scriptum est. In quo hoc mihi videtur ostendi : quoniam quidem a multis, inquit, inquiete et insolenter agentibus turbata est pax, et effugata velut subterfugit ab hominibus; econtrario ab his qui Christum didicerunt et ipsi serviunt, etiam fugitans consectanda est, et modis omnibus revocanda. Sectatur autem pacem, qui ea quibus pax constare potest, etiam cum labore suo, cum damno, cum opprobrio quoque, et si ita necesse sit, etiam cum periculo vitae famaeque custodit. Hac enim non solum pacem, verum et aedificationem ad invicem servant. Aedificatur enim is qui viderit te non quae tibi soli, sed et quae aliis expediunt requirentem; et sic crescit aedificium fidei, ac templum Dei ex lapidibus vivis per constructionem charitatis assurgit; et ideo addit : Nolite propter cibum solvere opus Dei. Solvit enim opus Dei, et aedificium destruit charitatis, qui propter ciborum intemperantiam scandalum fratribus ponit.

“So, then, let us pursue the things that make for peace and the things that build one another up. Do not destroy the work of God for the sake of food.” Above he said, “pursuing hospitality”; and here likewise he says, “let us pursue the things that make for peace and that build one another up.” And as we showed there how hospitality is to be pursued, so here let us understand how peace is to be pursued, since David too says likewise, “Seek peace and pursue it.” Although in the Latin manuscripts we have “follow it,” yet there too “pursue” is written. In this, it seems to me, it is shown that since peace, he means, has been disturbed by many who act restlessly and insolently, and, as it were, put to flight, it slips away from people; on the contrary, by those who have learned Christ and serve him it is to be pursued even when it flees, and called back by every means. And he pursues peace who preserves the things on which peace can rest, even with his own toil, with loss, with reproach too, and, if it must be so, even at the risk of life and reputation. For thus they keep not only peace but also mutual edification. For one who sees you seeking not what is profitable to yourself alone but what is profitable to others is built up; and so the building of faith grows, and the temple of God rises from living stones through the construction of love; and therefore he adds, “Do not destroy the work of God for the sake of food.” For he destroys the work of God and pulls down the building of love who, through lack of moderation in foods, puts a stumbling block before the brothers.

Rom 14:19 (quotation, high confidence) · Rom 14:20 (quotation, high confidence) · Rom 12:13 (quotation, high confidence) · Ps 34:14 (33:15 LXX) (quotation, high confidence) · 1 Pet 2:5 (allusion, high confidence) · 1 Cor 10:33 (allusion, medium confidence)

Notes and citation

Summary: Peace, which flees from the quarrelsome, must be pursued at any cost, and edification builds the temple of living stones; whoever offends brothers over food tears down God's work of love.

Lemma: Rom 14:19–20a. Cited: Rom 12:13; Ps 34:14 (33:15 LXX); 1 Pet 2:5; 1 Cor 10:24, 33.

Notes on the original text

Digital text corrected (Migne note number; stray mark; OCR slip; OCR slips; OCR slips (aedificatur read as Greek letters); OCR: initial letters lost; OCR slip): aque qum pacis sunt sectemur → Itaque quae pacis sunt sectemur; Nolite propter cibum (5|) solvere opus Dei . Supra · dixit → Nolite propter cibum solvere opus Dei. Supra dixit; et qua! tedificationis in invicem .° et sicut ibi → et quae aedificationis in invicem; et sicut ibi; quia et David similiter dicit ’δε lnquire pacem → quia et David similiter dicit: Inquire pacem; sectare tamen etiam ibi scriptum est. ln quo → sectare tamen etiam ibi scriptum est. In quo; iuquiete et insolenter" agentibus turbata est pax, et efl‘ugata → inquiete et insolenter agentibus turbata est pax, et effugata; etiam fugitans con sectanda est → etiam fugitans consectanda est; etiam eum periculo vitae famaeque custodit. Hac enim non solum pacem, vermn et aadilicationem ad invicem servant. ΔΕᾱίίίοοιιιι· enim is qui viderit te non qua tibi soli, sed et quae aliis expediunt requirentem; et sic crescit editicium fidei → etiam cum periculo vitae famaeque custodit. Hac enim non solum pacem, verum et aedificationem ad invicem servant. Aedificatur enim is qui viderit te non quae tibi soli, sed et quae aliis expediunt requirentem; et sic crescit aedificium fidei; Nolite propter cibum solvere apus Dei. Solvit enim opus Dei, et :edilicium destruit cbaritatis → Nolite propter cibum solvere opus Dei. Solvit enim opus Dei, et aedificium destruit charitatis.

Topics: Ethics

Cite (SBL): Origen, Comm. Rom. 10.2 (PG 14:1251a–1252a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-42/#p-10-2). (abbreviation not yet checked)

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10.3PG 14:1252a–1254a

Omnia quidem munda sunt, sed malum est homini qui per offensionem manducat. Bonum est non manducare carnem, et non bibere vinum, neque in quo frater tuus offenditur. Quod dixit, Omnia quidem munda, sed malum est homini qui per offensionem manducat, simile est illi quod superius dixit , quia nihil commune per seipsum, nisi ei qui existimat quid commune esse, illi commune est. Igitur secundum naturam sui et rationem creaturae, qua cuncta quae sunt, a Deo facta sunt, omnia munda sunt; et immundum, vel quod commune dicitur, nihil est. Duas tamen causas posuit, quibus vel quae munda sunt, immunda fiant, vel quae bona sunt, mala. Ait enim in praesenti quidem loco: Sed malum est homini qui per offensionem manducat. Quod ergo sui natura bonum est, ex offensione efficitur malum, id est in eo quod offenditur frater te alente his cibis in quibus ille scandalum patitur. Alia vero causa est qua commune vel immundum efficitur quod natura sui immundum non est, si existimet quis, et apud se ita habeat quod commune sit. Illi ergo ipsi tantummodo qui hoc ita existimat, commune efficitur vel immundum. Ex quibus evidenter Apostolus edocet non in rebus vel in substantiis , sed in actibus et cogitationibus minus rectis immunditiam pollutionemque consistere; quamvis Moysi lex " quaedam munda, et quaedam immunda signaverit: in quibus distinctiones quasdam ponere voluit, ut populus qui sub lege censebatur, discerni per huiusmodi observantias a caeteris gentibus videretur. Et quandiu quidem populus ille sanctus et segregatus a caeteris nationibus habebatur, etiam discretio de mundis et immundis necessaria videbatur, quae segregaret et secerneret specialem populum Dei a nationibus quas ignorantia Dei et idolorum cultus faciebat immundas : ubi vero janua fidei gentibus aperitur, et invitantur omnes ad Deum, ostenduntur Petro omnia quadrupedia, et repentia, et volatilia exposita in linteo quod caelitus fuerat deductum, et dicitur ei : Surge, Petre, occide et manduca . Cumque legalis observantiae memor respondisset ad Dominum et dixisset : Absit, Domine, quia nunquam commune aut immundum introivit in os meum, caelesti sententia pronuntiatur : Quod Deus mandavit, tu commune ne dixeris. Ubi ergo omnes gentes per agnitionem fidei a contaminatione mundantur, ibi et omnis cibus verbo Domini et oratione purgatur … Apostolus dicit quia omnia munda sunt, tantum ut illud vitetur quod in sequentibus ponit, ne per offensionem fratris manducanti rursum fiant immunda quae munda sunt. Jam vero quod subiungit, Bonum est non manducare carnem, et non bibere vinum, nisi addidisset, neque in quo frater tuus offenditur, contrarium fortassis prioribus videretur. Manducare enim … quentibus posuit, in quo frater offenditur, non manducare carnem et non bibere vinum, non jam medium aut indifferens, sed vere bonum est. Bonum est enim non ponere offensionem fratri vel scandalum. Propter hoc enim et in aliis dicit: Sine offensione estote et Judaeis et Graecis, et Ecclesiae Dei. Et ideo videant si recte faciunt hi qui qualibet ex causa continentes a carnibus et vino, cogunt omnimodis degustare, quo scilicet per hoc ab eis videatur auferri suspicio, qua superstitiose putantur ciborum discretionibus inhaerere. Considerent namque Apostolum non dixisse : Bonum est manducare et bibere vinum; sed, non manducare carnem, et non bibere vinum, si in eo frater offenditur. Noluit ergo ut pro his qui manducandum judicant, cogatur ille ad manducandum qui in hoc offenditur ; sed pro illo qui non putat manducandum, abstinere praecipit etiam his qui iudicant manducandum. Verendum namque est ne forte abrupto semel muro continentiae, et accepta licentia, in gulae procellam ac profundum luxuriae decidatur, et pariter subsequantur naufragia castitatis. Omnia igitur fieri oportet ob hoc ne destruatur opus Dei : et ideo et manducandum est, si in hoc frater aedificatur; et non est manducandum, si per hoc non crescit opus Dei ; et bibendum est, si per hoc proficit frater ad fidem; et non est bibendum, si per hoc frater damnum fidei, aut tu detrimentum charitatis incurras.

“All things indeed are clean, but it is evil for the man who eats with offense. It is good not to eat meat and not to drink wine, nor anything by which your brother is offended.” What he said, “All things indeed are clean, but it is evil for the man who eats with offense,” is like what he said above, that nothing is common through itself, but to him who thinks anything to be common, to him it is common. According, then, to their nature and the reason of creation, by which all things that exist were made by God, all things are clean, and nothing is unclean or what is called common. Yet he set down two causes by which things that are clean become unclean, or things that are good become evil. For in the present place he says, “But it is evil for the man who eats with offense.” What, then, is good by its own nature becomes evil from offense, that is, in that a brother is offended when you feed on those foods in which he suffers a stumbling block. But the other cause by which what is not unclean by its own nature is made common or unclean is if someone thinks and holds within himself that it is common. To him alone, then, who thinks so does it become common or unclean. From this the Apostle plainly teaches that uncleanness and pollution consist not in things or substances but in acts and thoughts that are less than right; although the law of Moses marked some things clean and some unclean, in which it wished to set certain distinctions, so that the people reckoned under the law might be seen to be distinguished by observances of this kind from the other nations. And as long as that people was held holy and set apart from the other nations, the discrimination of clean and unclean also seemed necessary, which separated and set apart the special people of God from the nations which ignorance of God and the worship of idols made unclean. But when the door of faith is opened to the Gentiles and all are invited to God, all four-footed beasts and creeping things and birds are shown to Peter, laid out in a sheet let down from heaven, and it is said to him, “Rise, Peter, kill and eat.” And when, mindful of the observance of the law, he had answered the Lord and said, “Far be it, Lord, for nothing common or unclean has ever entered my mouth,” it is declared by a heavenly sentence, “What God has cleansed, do not call common.” Where, then, all nations are cleansed from contamination through the knowledge of faith, there too all food is purified by the word of the Lord and prayer; [and so] the Apostle says that all things are clean, provided only that what he sets down in what follows is avoided, that things that are clean do not again become unclean to the one who eats through the offense of a brother.

Now as to what he adds, “It is good not to eat meat and not to drink wine,” had he not added, “nor anything by which your brother is offended,” it would perhaps seem contrary to what came before. For to eat … in what follows, “by which a brother is offended,” not to eat meat and not to drink wine is no longer indifferent or neutral, but truly good. For it is good not to put an offense or stumbling block before a brother. For this reason he says elsewhere too, “Give no offense to Jews or to Greeks or to the church of God.” And therefore let those consider whether they act rightly who compel in every way those who, for whatever reason, abstain from meat and wine to taste them, so that, namely, the suspicion may seem to be removed from them by which they are thought to cling superstitiously to distinctions of foods. For let them consider that the Apostle did not say, “It is good to eat and to drink wine,” but “not to eat meat and not to drink wine, if a brother is offended by it.” He did not want, then, the one who is offended by it to be compelled to eat for the sake of those who judge that one should eat; but for the sake of the one who does not think one should eat, he commands even those who judge that one should eat to abstain. For it is to be feared lest, the wall of continence once broken down and license received, one fall into the storm of gluttony and the depth of luxury, and shipwreck of chastity follow as well. Everything, then, must be done so that the work of God is not destroyed; and therefore one should eat if the brother is built up by it, and one should not eat if by it the work of God does not grow; and one should drink if by it the brother advances in faith, and one should not drink if by it the brother incurs loss of faith, or you loss of love.

Textual problem in this passage: see the notes.

Rom 14:20 (quotation, high confidence) · Rom 14:21 (quotation, high confidence) · Rom 14:14 (quotation, high confidence) · Acts 14:27 (allusion, medium confidence) · Acts 10:11 (allusion, high confidence) · Acts 10:12 (allusion, high confidence) · Acts 10:13 (quotation, high confidence) · Acts 10:14 (quotation, high confidence) · Acts 10:15 (quotation, high confidence) · 1 Tim 4:5 (allusion, high confidence) · 1 Cor 10:32 (quotation, high confidence)

Notes and citation

Summary: All things are clean by nature and become unclean only through a brother's offense or one's own judgment; the food laws once set Israel apart, but with the opening of faith to the Gentiles all foods are purified; yet abstaining from meat and wine is truly good when a brother would otherwise stumble, and abstainers must not be forced to eat.

Lemma: Rom 14:20b–21. Cited: Rom 14:14; Lev 11; Acts 14:27; Acts 10:11–15; 1 Tim 4:5; 1 Cor 10:32.
“For to eat …”: a passage is lost in the scan; the sense is that eating meat and drinking wine, or abstaining, is in itself indifferent, since even unbelievers, idolaters, practitioners of magic and some heretics abstain; but when he adds what he sets down in what follows…
“[and so]”: a word is lost in the scan before “the Apostle says”; supplied in brackets for sense.

Notes on the original text

Digital text corrected (OCR slip; OCR slip; the scan has lost lines here, marked …; OCR slips; OCR slips; a word lost in the scan is marked …; OCR: joined words): Umnia quidem munda sunt, sed malum est Itomini qui per offensionem manducat. Bonum est non manducare carnem, et non bibere vinum, neque tn quo frater tuus offenditur. Quod dixit, 0m, nia quidem munda → Omnia quidem munda sunt, sed malum est homini qui per offensionem manducat. Bonum est non manducare carnem, et non bibere vinum, neque in quo frater tuus offenditur. Quod dixit, Omnia quidem munda; et rationem creatura, qua cuncta quae sunt → et rationem creaturae, qua cuncta quae sunt; et immundum, vel quod commune dicitur, nibil est → et immundum, vel quod commune dicitur, nihil est; Ait enim iu presenti quidem loco: Sed malumest homini qui per offensionem manducet. Quod ergo sui natura bonum est, ex oflensione ellicitur malum, id est in eo uuod ofl'cndilur frater te alente his cibis → Ait enim in praesenti quidem loco: Sed malum est homini qui per offensionem manducat. Quod ergo sui natura bonum est, ex offensione efficitur malum, id est in eo quod offenditur frater te alente his cibis; Alia vero causa est qna commune vel immundum edicitur → Alia vero causa est qua commune vel immundum efficitur; llli ergo ipsi tantummodo qui hoc ita existimat, commune elficitur → Illi ergo ipsi tantummodo qui hoc ita existimat, commune efficitur; quaedam immunda signaverit :iu quibus → quaedam immunda signaverit: in quibus; per huiusmodi observantius a caeteris gentibusviderelur → per huiusmodi observantias a caeteris gentibus videretur; etiam discretio de mundis et immundis ttecessa ria videbatu r → etiam discretio de mundis et immundis necessaria videbatur; et invitantur omnes adDeum → et invitantur omnes ad Deum; in linteo quod ccelitus fuerat deductum → in linteo quod caelitus fuerat deductum; Cumque legalis observantia: memor → Cumque legalis observantiae memor; ibi et omnis cibus verbo α Domini ει oratione purgatur hoc Apostolus ’ dicit quia omnia ntunda sunt → ibi et omnis cibus verbo Domini et oratione purgatur … Apostolus dicit quia omnia munda sunt; ne per oll'ensionem fratris manducanti rursum tiant immunda → ne per offensionem fratris manducanti rursum fiant immunda; 1am vero quod subiungit, Bonum est non manducare carnem, et non bibere uinum, nisi addidisset, neque in quo frater tuus o/fenditur → Jam vero quod subiungit, Bonum est non manducare carnem, et non bibere vinum, nisi addidisset, neque in quo frater tuus offenditur; Manducare enim quentibus posuit, in quo frater offenditur, non manducare carnem et non bibere vinum, non jam ntedium → Manducare enim … quentibus posuit, in quo frater offenditur, non manducare carnem et non bibere vinum, non jam medium; Bonum est enim non ponere oliensionem fratri → Bonum est enim non ponere offensionem fratri; Sine o/I'ensione estote et Judazis et Graecis, et Ecclesia: Dei ”. Et ideo videant si recte faciunt bi qui → Sine offensione estote et Judaeis et Graecis, et Ecclesiae Dei. Et ideo videant si recte faciunt hi qui; Considerent namque Apostolunt non dixisse → Considerent namque Apostolum non dixisse; non bibere uinum, si in eo frater ol'l‘enditur. Noluit ergo ut pro his qui manducandumjudicant. cogatur → non bibere vinum, si in eo frater offenditur. Noluit ergo ut pro his qui manducandum judicant, cogatur; abstinere praecipit etiam bis qui iudicant → abstinere praecipit etiam his qui iudicant; in gula: procellam ac profundum luxuria; decidatur, et. pariter → in gulae procellam ac profundum luxuriae decidatur, et pariter; si itt hoc frater aedificatur → si in hoc frater aedificatur; si per hoc proficit l’rater ad fidem → si per hoc proficit frater ad fidem; aut tu detrimentum cbaritatis incurras → aut tu detrimentum charitatis incurras.

Topics: Fasting

Cite (SBL): Origen, Comm. Rom. 10.3 (PG 14:1252a–1254a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-42/#p-10-3). (abbreviation not yet checked)

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10.4PG 14:1254a–1254d

Post haec dicit: Tu fidem quam habes apud temetipsum, habe coram Deo . Fidem hic illam dicit qua credit quis manducare omnia, sicut supra dixit : Alius credit manducare omnia “, ille sine dubio qui credit quod nihil in creaturis Dei commune, nihil immundum sit. Sed sufficit tibi, inquit, habere coram Deo hujusmodi fidem , non tamen idcirco cogendus est et alius ut omnia manducet, qui nondum habet talem fidem ut credat omnia esse manducanda. Quod autem dixit, habes apud temetipsum, iactantiam resecat, ne magis in ostentatione sit quod credimus, quam in virtute. Addidit autem , habe coram Deo, ut doceret satisagendum nobis, non ut apud homines fides nostra diffametur, sed ut apud Deum probetur. Multum est autem coram Deo habere probabilem fidem. Apud Deum enim etiam apostolorum fides parva judicatur, unde dicitur ad Petrum: Modicae fidei, quare dubitasti? Idcirco ergo vere magnus est qui coram Deo habet probabilem fidem.

After this he says, “The faith that you have, have it with yourself before God.” By faith he here means that by which someone believes that he may eat all things, as he said above, “One believes that he may eat all things”: he, without doubt, who believes that nothing in the creatures of God is common, nothing unclean. But it is enough for you, he says, to have such faith before God; yet another, who does not yet have such faith as to believe that all things may be eaten, is not therefore to be compelled to eat all things. And what he said, “you have with yourself,” cuts off boasting, lest what we believe be more for show than for strength. And he added, “have it before God,” to teach that we must take pains, not that our faith be spread abroad among men, but that it be approved before God. And it is much to have an approved faith before God. For before God even the faith of the apostles is judged small; hence it is said to Peter, “O you of little faith, why did you doubt?” Therefore he is truly great who has an approved faith before God.

Rom 14:22 (quotation, high confidence) · Rom 14:2 (quotation, high confidence) · Matt 14:31 (quotation, high confidence)

Notes and citation

Summary: The faith that all foods are clean is to be held before God, not paraded or forced on others; to have faith approved by God is great, since even the apostles' faith was judged small.

Lemma: Rom 14:22a. Cited: Rom 14:2; Matt 14:31.

Notes on the original text

Digital text corrected (OCR slip; OCR slips; OCR slips and stray marks): Tu fidem quant habes apud temetipsum → Tu fidem quam habes apud temetipsum; qua credit quis manducare omnia. sicut supra dixit → qua credit quis manducare omnia, sicut supra dixit; nihil immttudum sit → nihil immundum sit; ut credatomuia esse manducanda → ut credat omnia esse manducanda; unde dicitur ad Petrum: Modica: fidei, quare dubitasti δ’ ? Idcirco ergo vere magnus estqui → unde dicitur ad Petrum: Modicae fidei, quare dubitasti? Idcirco ergo vere magnus est qui.

Cite (SBL): Origen, Comm. Rom. 10.4 (PG 14:1254a–1254d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-42/#p-10-4). (abbreviation not yet checked)

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10.5PG 14:1255a–1257a

Beatus qui non judicat semetipsum in eo quod probat. Qui autem discernit, si manducaverit, damnatus est, quia non ex fide. Omne autem quod non est ex fide, peccatum est. Beatus quis dicitur non solum si faciat ea quae competit, sed et si non faciat ea quae non competit : ut ille beatus dicitur qui non abiit in consilio impiorum “, et ille nihilominus beatus qui ambulat in lege Domini. Ille ergo, quia non ambulat in via peccatorum; hic, quia ambulat in lege Domini, beatus est. Ita et in praesenti loco Apostolus: Beatus, inquit, qui non judicat semetipsum in eo quod probat. Sed cujus operis sit ista beatitudo videamus. Multi enim sunt qui probant aliquid boni facere , verbi gratia, qui audientes de praemiis castitatis probant et statuunt caste vivere; sed processu temporis, vel subripiente negligentia, vel superante libidine, id quod observandum probaverant maculatur et corrumpitur: et est infelix iste, qui in eo quod observare decreverat victus, semetipsum judicat et condemnat. Beatus vero ille est, qui in eo quod probat et statuit, ita permanet fixus et stabilis, ut in nullo semetipsum judicet, in nullo reprehendat. Hoc autem et in observantia ciborum, secundum eam regulam quam superius texuit, habendum dicit, ut si quis est qui per scientiam spiritalis legis probat omnia manducanda, et omnia esse munda , non rursum judicet semetipsum, et dubitationem capiat utrum sumere debeat, necne : quia qui hoc modo discernit, hoc est, qui dubitat utrum vere mundum sit an immundum quod sumit, iste ex ipsa animi sui dubitatione conscientia arguente damnatur. Causam quoque hujus damnationis exponit, dicens : Quia non ex fide sumitur, sed utique ex dubitatione. Et post haec generalem super omnibus sententiam proponit, dicens : Omne autem quod non est ex fide, peccatum est. In hoc sermone credentium quorumque negligentes et desides animas vinculo arctiore constringit, ut nihil sine fide agant, nihil absque fide dicant, nec absque fide aliquid cogitent : quia sive quid gesseris sine fide, sive locutus fueris, sive etiam cogitaveris, peccas. Hoc idem est quod et in aliis dicit: Sive manducatis, sive bibitis, sive aliud quid facitis, omnia ad gloriam Dei facite ". Sed requirat aliquis si et haeretici quae faciunt, quia secundum hoc quod credunt faciunt, ex fide facere credantur: an quia fides apud illos mala est, omne quod faciunt peccatum pronuntiandum sit, quia non fit ex fide. Ego puto illorum credulitatem appellari magis quam esse fidem. Sicut enim pseudoprophetae falso nomine interdum prophetae appellantur; et falsa scientia, scientia dicitur; et falsa sapientia, sapientia abusive nominatur: ita et haereticorum credulitas falso nomine fides appellatur. Unde videndum est ne forte etiam si quid boni operis apud illos geri videtur, quia non fit ex fide, convertatur in peccatum, sicut et de quodam dictum est: Fiat oratio ejus in peccatum . Est interdum et castitas quae non est ex fide, eorum duntaxat qui attendunt spiritibus seductoribus et doctrinis daemoniorum in hypocrisi falsa loquentium, cauteriatam habentium conscientiam. prohibentium nubere, et abstinentium se a cibis quos Deus creavit. Est ergo et falsa fides eorum qui circa fidem naufragaverunt; est et falsa sapientia, hujus scilicet mundi, et principum hujus mundi, quae destruetur. Sicut enim piratae solent in mari in locis vadosis occultisque scapulis, per obscurum noctis lumen accendere, quo navigantes sub spe confugiendi ad portum salutis, ad naufragia perditionis invitent; ita et istud lumen falsae sapientiae vel falsae fidei a principibus mundi … Deo sunt. Et ideo debemus indesinenter precari auxilium Domini, et sperare quod ipse eripiet nos de laqueo venantium, ut et nos dicamus: Quia anima nostra sicut passer erepta est de laqueo venantium : laqueus contritus est, et nos liberati sumus. Adjutorium nostrum in nomine Domini, qui fecit caelum et terram “.

“Blessed is he who does not judge himself in what he approves. But he who doubts is condemned if he eats, because it is not of faith; and whatever is not of faith is sin.” One is called blessed not only if he does the things that are fitting, but also if he does not do the things that are not fitting; as that man is called blessed who has not walked in the counsel of the ungodly, and that man no less blessed who walks in the law of the Lord. The one, then, because he does not walk in the way of sinners, the other because he walks in the law of the Lord, is blessed. So too in the present place the Apostle says, “Blessed is he who does not judge himself in what he approves.” But let us see of what work this blessedness is. For there are many who approve doing something good; for example, those who, hearing of the rewards of chastity, approve and resolve to live chastely; but in the course of time, either through negligence creeping in or lust overcoming them, what they had approved to be observed is stained and corrupted; and that man is unhappy who, overcome in what he had decided to observe, judges and condemns himself. But that man is blessed who remains so fixed and steady in what he approves and resolves that he judges himself in nothing, reproaches himself in nothing. And this, he says, is to be held in the observance of foods too, according to the rule he wove above: that if there is someone who, through knowledge of the spiritual law, approves that all things may be eaten and that all are clean, he should not then judge himself again and fall into doubt whether he ought to take them or not; for one who discerns in this way, that is, who doubts whether what he takes is truly clean or unclean, is condemned from the very doubt of his mind, his conscience accusing him. He sets out also the cause of this condemnation, saying, “because it is not taken from faith,” but surely from doubt. And after this he sets forth a general sentence over all things, saying, “And whatever is not of faith is sin.” By this saying he binds the negligent and slothful souls of all believers with a tighter bond, that they do nothing without faith, say nothing without faith, and think nothing without faith; for whether you have done something without faith, or spoken, or even thought, you sin. This is the same as what he says elsewhere: “Whether you eat or drink or do anything else, do all to the glory of God.” But someone may ask whether the heretics too, since they act according to what they believe, are to be thought to act from faith; or whether, since faith with them is bad, everything they do must be declared sin, because it is not from faith. I think theirs should be called credulity rather than faith. For as false prophets are sometimes called prophets by a false name, and false knowledge is called knowledge, and false wisdom is improperly named wisdom, so too the credulity of heretics is called faith by a false name. Hence we must see whether, even if some good work seems to be done among them, it is not turned into sin because it is not done from faith, as was said of a certain one, “Let his prayer become sin.” There is sometimes also a chastity that is not of faith, namely of 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. There is, then, also a false faith of those who have made shipwreck concerning the faith; there is also a false wisdom, namely of this world and of the rulers of this world, which will be destroyed. For as pirates are accustomed at sea, in shallow places and among hidden rocks, to kindle a light in the dark of night, so as to lure sailors, in the hope of reaching a harbor of safety, to the shipwreck of perdition, so too this light of false wisdom or false faith … are of God. And therefore we must unceasingly pray for the help of the Lord, and hope that he will rescue us from the snare of the hunters, so that we too may say, “For our soul has been rescued like a sparrow from the snare of the hunters; the snare is broken, and we are set free. Our help is in the name of the Lord, who made heaven and earth.”

Textual problem in this passage: see the notes.

Rom 14:22 (quotation, high confidence) · Rom 14:23 (quotation, high confidence) · Ps 1:1 (quotation, high confidence) · Ps 119:1 (118:1 LXX) (quotation, high confidence) · 1 Cor 10:31 (quotation, high confidence) · Ps 109:7 (108:7 LXX) (quotation, high confidence) · 1 Tim 4:1 (quotation, high confidence) · 1 Tim 4:2 (quotation, high confidence) · 1 Tim 4:3 (quotation, high confidence) · 1 Tim 1:19 (allusion, high confidence) · 1 Cor 2:6 (allusion, high confidence) · 2 Cor 11:14 (allusion, medium confidence) · 1 John 4:1 (allusion, medium confidence) · Ps 124:7 (123:7 LXX) (quotation, high confidence) · Ps 124:8 (123:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Blessed is the one who holds firm in what he has approved, whether chastity or freedom in foods, without self-condemnation; whatever is done without faith is sin, and the heretics' 'faith' is mere credulity, a false light like pirates' lamps luring sailors to shipwreck.

Lemma: Rom 14:22b–23. Cited: Ps 1:1–2; Ps 119:1 (118:1 LXX); 1 Cor 10:31; Ps 109:7 (108:7 LXX); 1 Tim 4:1–3; 1 Tim 1:19; 1 Cor 2:6; Ps 124:7–8 (123:7–8 LXX).
“this light of false wisdom or false faith …”: a passage is lost in the scan; the sense is that it is kindled by the rulers of this world and the spirits of the air, so that those who sail the sea of this life may perish; Job's “arrows of his pirates” and Satan's disguise as an angel of light (2 Cor 11:14) show that we must not trust every light but test the spirits whether they are of God (1 John 4:1).
Heretics: Origen's judgment that their faith is only “credulity” and that even their good works and chastity may turn to sin is translated exactly.

Notes on the original text

Digital text corrected (Migne column number; OCR slips; Migne note number; OCR slip; OCR slips; OCR slips and stray mark; OCR slips and stray marks; OCR slips; the scan has lost lines here, marked …; OCR: Greek letters; stray mark; stray marks): Beatus qui .non judical semetipsum in eo quod probat. Qui autem discernit, si manducauerit, damnatus est, quia non e1: fide. Omne autem quod non est ea: fide, peccatum est ”. → Beatus qui non judicat semetipsum in eo quod probat. Qui autem discernit, si manducaverit, damnatus est, quia non ex fide. Omne autem quod non est ex fide, peccatum est.; qui ambulat in lege Domini “. 670 llle ergo, quia non ambulat in via peccatorum; hic, quia ambulat in lege Domini. beatus est. lla et in praesenti loco Apostolus : Beatus. inquit → qui ambulat in lege Domini. Ille ergo, quia non ambulat in via peccatorum; hic, quia ambulat in lege Domini, beatus est. Ita et in praesenti loco Apostolus: Beatus, inquit; qui probant aliquid boni lacere → qui probant aliquid boni facere; maculatur et corrumpitur": et est infelix → maculatur et corrumpitur: et est infelix; Beatus vero ille est. qui in eo quod probat et statuit, ita permanet lixus et stabilis → Beatus vero ille est, qui in eo quod probat et statuit, ita permanet fixus et stabilis; lloc autem et in observantia ciborum → Hoc autem et in observantia ciborum; quia qui hoc modo discernit, hoc est ('ll), qui dubitat → quia qui hoc modo discernit, hoc est, qui dubitat; iste ex ipsa (ἶ animi sui dubitatione → iste ex ipsa animi sui dubitatione; Et post hate generalem → Et post haec generalem; Omne autem quod non est ea: fide, peccatum est. In hoc sermone credentium quorumquc negligentes → Omne autem quod non est ex fide, peccatum est. In hoc sermone credentium quorumque negligentes; ut nihil sine lide agant → ut nihil sine fide agant; Sed requirat aliquis si et ha:retici quae faciunt → Sed requirat aliquis si et haeretici quae faciunt; quia non lites fide → quia non fit ex fide; Sicut enim pseudOprophetae falso nomine interdum propheta: appellantur; et falsa scien- ἕ tia, scientia dicitur → Sicut enim pseudoprophetae falso nomine interdum prophetae appellantur; et falsa scientia, scientia dicitur; ita et baireticorum credulitas γ falso nomine fides appellatur. Unde videndum est χ ne forte"etiam si quid boni operis apud illos geri videtur, quia non lit ex fide, convertatur in peccatum. sicut → ita et haereticorum credulitas falso nomine fides appellatur. Unde videndum est ne forte etiam si quid boni operis apud illos geri videtur, quia non fit ex fide, convertatur in peccatum, sicut; quae non est ex lide, eorum duntaxat qui attendunt ερὲς ritibus seductoribus et doctrinis dwmoniornm in Itypocrisi → quae non est ex fide, eorum duntaxat qui attendunt spiritibus seductoribus et doctrinis daemoniorum in hypocrisi; et abstinentiam se a cibis quos Deus creauit . Est ergo et falsa fides eorum qui circa fidem naufragarerunt "; est η et falsa sapientia → et abstinentium se a cibis quos Deus creavit. Est ergo et falsa fides eorum qui circa fidem naufragaverunt; est et falsa sapientia; principum hujus mundi '°, quas destruetur. Sicut enim pirata solent → principum hujus mundi, quae destruetur. Sicut enim piratae solent; ad tiaufragia perditionis invitent; ita et istud lumen falsae sapientiae vel falsa: fidei-a principibus mundi Deo sunt → ad naufragia perditionis invitent; ita et istud lumen falsae sapientiae vel falsae fidei a principibus mundi … Deo sunt; Et ideo debemus indesinenter pre. cari → Et ideo debemus indesinenter precari; de laqueo venantium, ιιι et nos dicamus → de laqueo venantium, ut et nos dicamus; sicut passer erepta est tle laqueo venantium → sicut passer erepta est de laqueo venantium.

Topics: Heresy

Cite (SBL): Origen, Comm. Rom. 10.5 (PG 14:1255a–1257a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/9-42/#p-10-5). (abbreviation not yet checked)

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