Sophia Scriptura

Apology for Origen 3.1–4.1

Pamphilus of Caesarea · Apology for Origen · ca. 308–310 (Rufinus's Latin about 397) · Caesarea · 2 passages

Authorship disputed: Photius (Bibliotheca 118) says Pamphilus and Eusebius wrote the six-book Apology together in prison; Jerome later argued that Eusebius alone wrote it and that Rufinus misused Pamphilus's name. Only Book 1 survives, in Rufinus's Latin (made about 397), which may be freely adapted; the Greek is lost. Rufinus's preface, in which he states his aims, is included.

Latin text: Migne, PG 17 (Latin text: Migne, Patrologia Graeca vol. 17 (1857), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 3

3.1PG 17:559a–564c

Οιιιοειιεε. t Pro viribus igitur nostris perexiguis considerata ex operum suorum , magis quam ex nostri sensus contemplatione, divina natura, intuitisque nihilominus creaturis ejus visibilibus. fide quoque invisibilibus contemplatis , quia non omnia vel oculis videre potest humana fragilitas, vel ratione complecti , eo quod omnium rationabilium infirmius et fragilius animal nos sumus homines : prestantiora enim sunt ea quae vel in caelo, vel super caelos habentur : superest ut harum omnium creaturarum, et Dei, medium , id est mediatorem qiueramus, quem Paulus apostolus primogenitum omnis creaturae pronuntiat. Videntes enim ea quae de ejus majestate in Scripturis sanctis referuntur et intuentes quod imago invisibilis Dei, primogenitus omnis creaturis dicatur, et quod in ipso creata sint omnia, sive qute in caelis, sive quae interra sunt, visibilia et invisibilia. sive throni,sive domina. tiones, sive principatus, sive potestates , omnia per ipsum, et in ipso creata sunt ' et ipse est ante omnes, et omnia in illo constant , qui est caput omnium , . solus habens caput Deum Patrem , sicut scriptum est. Caput autem Christi Deus : pervidentcs etiam quod scriptum est : quoniam nemo novit Patrem, nisi Filius,- neque Filium quis novit, nisi Pater “ ; (quis enim nosse potest quae sit sapientia, nisi qui genuit eam:aut quis ad liquidum quae sit veritas lovit, nisi veritatis Pater? quis certe universam Verbi sui naturam, alque ipsius Dei qui ex Deo est, investigare potuit, nisi solus Deus, apud quem erat Verbum fit) pro ceno habere debemus , quod hoc Verbum , sive ratio dicenda est , hanc sapientiam , hanc veritatem nullus alius nisi solus Pater novit : de quo, sicut scriptum est : Ne ipsum quidem mundum capere posse arbitror libros qui scri- (terentur de gloria et de majestate Filii Dei. lmpossibile namque est litteris committere ea quae ad Salvatoris gloriam pertinent. Psurutws. Unum istud testimonium de deitate Filii Dei ex illis libris protulimus , qui maxime ab acvusatorihus arguuntur. Dubium autem non est , quod eodem sensu etiam in caeteris sentiat, nec sibi sit ipse contrarius. De eo quod non sit Pater antequam Filius. sed comternus sit Filius Patri, in primo libro De Genesi haec ait : ORIGENES. Non enim Deus, cum prius non esset Pater, postea Pater esse coepit, velut impeditus aliquibus ex causis, quibus homines mortales impediri solent, ut non statim ex quo sunt etiam patres esse possint. Si enim semper perfectus est Deus. nec deest ei virtus qua Pater sit, etbonum est esseeum Patrem talis Filii, quid difl'ert, autquiil boc bono se fraudat, et non statim,si ita dici potest,(98‘) ex quo potest esse Pater, edicitur Pater? ldipsum autem etiam de Spiritu sancto dicendum est. Ρηρηιιυε. Aliud testimonium de eadem re ex libris Epistolis ad Hebraeos. ORIGENBS. α Lux autem {eterna quid aliud sentiendum est, quam Deus Pater, qui nunquam fuit quando lux quidem esset. splendor vero ei non adesset? Neque enim lux sine splendore suo unquam intelligi potest. Quod si verum est, nunquam est (99‘) quando Filius non Filius fuit. Eratautem non, sicut‘de aeterna luce diximus, innatus, ne duo principia lucis videamus inducere, sed sicut ingenitae lucis splendor, ipsam illam lucem initium babens ac fontem, natus quidem ex ipsa; sed non erat quando non erat. Puemws. Aliud teStimonium de eadem re de libris Epistolas ad Romanos. Ontcmss. t Quod promiserat, inquit, per prophetas suos in Scripturis sanctis de Filio suo qui secundum carnem factus est ea: semine David “. Factus est quod ante non erat. Manifestum est enim quia secundum carnem non erat prius : secundum spiritum vero erat ante, et non erat quando non erat. … cum omne quod corporeum est, vel habitu, vel cotore. vel magnitudine designetur. Et quis unquam sani sensus habitum vel colorem, aut mensura: magnitudinem in Sapientia requisivit, per quod Sapientia est? Quomodo autem extra hujus Sapientiae generationem fuisse aliquando Deum Patrem, vel ad punctum momenti alicujus potest quis sentire vel credere, qui tamen pium aliquid de Deo intelligere noverit, vel sentire? Aut enim non potuisse Deum dicet generare Sapientiam antequam generaret, ut eam, quae non erat, (Υ) postea genuerit ut esset : aut potuisse quidem, sed (quod ne dici quidem de Deo fas est) noluisse generare: quod utrumque et absurdum esse, et impium omni bus patet, (ὃ) id est, ut aut cx eo quod non potuit Deus, proliceret ut posset; aut ex eo cum posset, dissimularet generare Sapientiam. Propter quod nos semper Deum Patrem novimus unigeniti Filii sui ex ipso quidem nati, et quod est ab ipso trahentis, sine ullo tamen initio, non solum eo quod aliqui bus temporum spatiis distingui potest, sed ne illo quidem quod sola apud semetipsam mens intueri solet, et nudo, ut ita dixerim, intellectu atque animo conspicari. Extra omne ergo quod vel dici, vel intelligi potest initium, generatam esse credendum est Sapientiam. PAMPHILUS. Aliud testimonium (5‘) de eisdem. ORIGENES. (ι) Qui autem initium datVerbo Dei, vel Sapientia: Dei, (4‘) intuere ne magisin ipsum ingenitum Patrem impietatem suam iactet, cum eum neget semper Patrem fuisse, et genuisse Verbum, et habuisse Sapientiam anterioribus vel temporibus, vel saeculis, vel si quid illud estquod nominari potest. PAMPHILUS. item aliud testimonium de eisdem. Ontceues. Eflicitur ergo virtus altera in sua proprietate subsistens, utait sermo Scripturae, vapor quidam primae et ingenitae virtutis Dei, … virtute processerit, iterum interrogabitur quare non et ante illud quod dixit initium : et ita semper de anterioribus inquirentes, et verbo interrogationis ascendentes, perveniemus in illum intellectum. ut quoniam semper et poterat Deus. et Volebat, nunquam vel decuerit, vel causa aliqua exsistere pomerii, ut non hoc quod bonum et volebat et poterat, semper habuerit. Ex quo ostenditur semper I'uisse vaporem iatum virtutis Dei nullum habentem initium, nisi ipsum Deum. Neque enim decebat aliud ei esse initium, nisi ipsum, unde est et nascitur, Deum. Secundum Apostoium vero dicentem, quia Christus Dei virtus est , jam non solum vapor virtutis Dei, sed et virtus ex virtute dicenda est. PAMPHILUS. Item aliud testimonium de eisdem. OntcENEs. ί Sempiternnm, vel aeternum proprie dicitur, quod neque initiqu ut esset habuit, neque cessare unquam potest esse quod est. Iioc autem designatur apud Joannem, cum dicit : Quoniam Deus lux est . Splendor autem lucis ejus Sapientia sna est, non solum secundum quod lux est, sed et secundum quod sempiterna lux est, ita ut aeternus et aeternitatis splendor sit Sapientia sua. Quod si integre intelligatur, manifeste declarat, quia subsistentia Filii ab ipso Patre descendit. sed non temporaliter, neque ab ullo alio initio, nisi, ut diximus, ab ipso Deo. ΡΑιιΡιιιιυε. Item, de aeternitate Filii Dei, et inseparabilitate ejus a Patre, aliud testimonium de libro primo. Omcsuss. (Ii) Infandum autem est et illicitum, Deum Patrem in generatione Filii sui unigeniti, atque in subsistentia ejus. exsequare alicui vel hominum, vel aliorum animantium generanti ; sed necesse est exceptura aliquid esse et Deo dignum, cujus nulla prorsus comparatio non in rebus solum, sed ne in COgitatione quidem vel sensu inveniri potest, ut humana cogitatio possit apprehendere quomodo ingenitus Deus Pater eflieitur unigeniti Filii. Est namque ita acterna et sempiterna generatio. sicut splendor generatur cx Iuce. Non enim per adoptionem Spiritus Filius iit extrinsecus, sed natura Filius est. Pitumnus. Item de eodem aliud testimonium. ORIGENES. Videamus ergo quislsit Salvator nosier. Splendor diciturgloriw",id est,a:ternaz lucis quod splendor ex lumine ἀλλὰ inseparabiliter generatur, et donec permanet lux, permanet semper et splendor. Salvator ergo noster qui Sapientia est ipsa est splendor aeternae lueis) inseparabiliter et indesinenter generatur ex Patre. Sic enim et ipsa de se Sapientia per Salomonem dicit : Ante omnes colles generat me δι. Νοιι enim dixit : Ante omnes colles genuit me, sed, generat me. In quo significantia sempiternitatis est.

Origen: "Having considered, then, as far as our very slight powers allow, the divine nature from the contemplation of his works rather than from our own perception, and having looked at his visible creatures and contemplated the invisible ones too by faith (since human frailty can neither see all things with the eyes nor embrace them with reason, because we human beings are the weakest and frailest of all rational living beings, and the things in heaven or above the heavens are more excellent), it remains that we seek the mean between all these creatures and God, that is, the mediator, whom the apostle Paul declares to be the firstborn of all creation. For we see what is related in the holy Scriptures about his majesty, and observe that he is called the image of the invisible God, the firstborn of all creation, and that in him all things were created, whether in heaven or on earth, visible and invisible, whether thrones or dominions or principalities or powers: all things were created through him and in him; and he is before all, and in him all things hold together; he is the head of all, and he alone has as his head God the Father, as it is written: 'The head of Christ is God.' We see also that it is written: 'No one knows the Father except the Son, and no one knows the Son except the Father.' (For who can know what Wisdom is, except the one who begot her? Or who knows clearly what Truth is, except the Father of Truth? Who indeed could investigate the whole nature of his Word, and of God himself, who is from God, except God alone, with whom the Word was?) We must hold for certain, then, that this Word, or Reason as it may be called, this Wisdom, this Truth, no one knows but the Father alone; concerning whom, as it is written, 'I suppose that not even the world itself could contain the books' that would be written about the glory and majesty of the Son of God. For it is impossible to commit to writing the things that belong to the Saviour's glory."

Pamphilus: We have brought this one testimony on the deity of the Son of God from those books which are most attacked by the accusers. There is no doubt that he thinks the same in the others too, and is not inconsistent with himself. On the point that the Father is not before the Son, but the Son is coeternal with the Father, he says this in the first book On Genesis:

Origen: "For God did not, when he was not previously Father, afterwards begin to be Father, as though hindered by some causes by which mortal men are usually hindered, so that they cannot be fathers as soon as they exist. For if God is always perfect, and the power to be Father is not lacking to him, and it is good that he be Father of such a Son, why should he put it off, or deprive himself of this good, and not be called Father, if one may say so, from the moment he can be Father? The same must be said also of the Holy Spirit."

Pamphilus: Another testimony on the same matter, from the books on the Epistle to the Hebrews.

Origen: "What else is to be understood by the eternal light but God the Father, of whom there was never a time when he was light and his radiance was not with him? For light can never be conceived without its radiance. And if this is true, there is never a time when the Son was not the Son. But he was not unborn, as we said of the eternal light, lest we seem to bring in two principles of light; rather, as the radiance of the unbegotten light, he has that very light as his beginning and source, being indeed born from it; but there was not when he was not."

Pamphilus: Another testimony on the same matter, from the books on the Epistle to the Romans.

Origen: "'Which he had promised,' it says, 'through his prophets in the holy Scriptures, concerning his Son, who was made of the seed of David according to the flesh.' He was made what he was not before. For it is plain that according to the flesh he was not before; but according to the spirit he was before, and there was not when he was not. … since everything bodily is marked by shape, or colour, or size. And who of sound mind ever looked for shape or colour or measurable size in Wisdom, insofar as it is Wisdom? And how could anyone who knows how to think or perceive anything reverent about God think or believe that God the Father ever existed, even for a moment of time, without begetting this Wisdom? For he will say either that God could not beget Wisdom before he begot her, so that he afterwards begot her, who was not, to be; or that he could indeed, but (what it is unlawful even to say of God) was unwilling to beget her. Both of these are plainly absurd and impious to all: that is, either that God advanced from not being able to being able, or that, when he could, he held back from begetting Wisdom. Therefore we know that God is always the Father of his only-begotten Son, who was born of him and draws from him what he is, yet without any beginning: not only without one that can be marked by some spaces of time, but not even one that the mind alone is accustomed to contemplate within itself and to behold, so to speak, with bare intellect and soul. Wisdom, then, must be believed to have been begotten beyond every beginning that can be spoken of or understood."

Pamphilus: Another testimony on the same.

Origen: "Whoever gives a beginning to the Word of God or the Wisdom of God, let him beware lest he rather hurl his impiety at the unbegotten Father himself, denying that he was always Father, and had begotten the Word, and had Wisdom, in all earlier times or ages, or whatever else can be named."

Pamphilus: Again another testimony on the same.

Origen: "There comes to be, then, another power subsisting in its own proper being, as the word of Scripture says, a kind of vapour of the first and unbegotten power of God … proceeded from that power, it will be asked again why not before that beginning he spoke of; and so, always inquiring about what is earlier and climbing up by the word of questioning, we shall arrive at this understanding: since God was always both able and willing, it was never fitting, nor could any cause ever exist, that he should not always have had this good which he both willed and was able to have. From this it is shown that this vapour of God's power always existed, having no beginning but God himself. Nor was it fitting that it should have any other beginning but God himself, from whom it is and is born. And according to the Apostle, who says that Christ is the power of God, it must be called not only the vapour of God's power but power from power."

Pamphilus: Again another testimony on the same.

Origen: "That is properly called everlasting or eternal which neither had a beginning of its being nor can ever cease to be what it is. This is indicated in John, when he says, 'God is light.' And his Wisdom is the radiance of his light, not only in that he is light but also in that he is everlasting light, so that his Wisdom is eternal, the radiance of eternity. If this is fully understood, it plainly declares that the subsistence of the Son comes from the Father himself, but not in time, nor from any other beginning except, as we have said, from God himself."

Pamphilus: Again, on the eternity of the Son of God and his inseparability from the Father, another testimony from the first book.

Origen: "It is monstrous and unlawful to compare God the Father, in the begetting of his only-begotten Son and in his subsistence, to any man or other living being that begets; there must be something exceptional and worthy of God, for which no comparison at all can be found, not only in things but not even in thought or perception, so that human thought might grasp how the unbegotten God becomes Father of the only-begotten Son. For the begetting is eternal and everlasting, as radiance is begotten from light. For he does not become Son from outside, by adoption of the Spirit, but is Son by nature."

Pamphilus: Again another testimony on the same.

Origen: "Let us see, then, who our Saviour is. He is called the radiance of glory, that is, of the eternal light; for radiance is begotten from light inseparably, and as long as the light remains, the radiance too always remains. Our Saviour, then, who is Wisdom (and Wisdom is the radiance of eternal light), is begotten from the Father inseparably and unceasingly. For so Wisdom herself says of herself through Solomon: 'Before all the hills he begets me.' He did not say, 'Before all the hills he begot me', but 'he begets me'. In this there is a sign of everlastingness."

Textual problem in this passage: see the notes.

Col 1:15 (quotation, high confidence) · Col 1:16 (quotation, high confidence) · Col 1:17 (quotation, high confidence) · Col 1:18 (allusion, medium confidence) · 1 Cor 11:3 (quotation, high confidence) · Matt 11:27 (quotation, high confidence) · John 1:1 (allusion, high confidence) · John 21:25 (quotation, high confidence) · Heb 1:3 (allusion, high confidence) · Rom 1:2 (quotation, high confidence) · Rom 1:3 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence) · 1 John 1:5 (quotation, high confidence) · Prov 8:25 (quotation, high confidence) · Rom 8:15 (echo, low confidence)

Notes and citation

Summary: Pamphilus gathers Origen's statements that the Son is the image of God, born of the Father without beginning, the eternal radiance of the eternal light, Son by nature and not by adoption.

  • Origen's quotations: On First Principles 2.6.1; then passages from his lost Commentary on Genesis (book 1), Commentary on Hebrews, and Commentary on Romans (the last is not in Rufinus's later translation in this form); then On First Principles 1.2.2, 1.2.9–11, 1.2.4, and a passage on Heb 1:3 and Prov 8:25. "There was not when he was not" turns against Origen's critics the slogan later used by the Arians ("there was when he was not").
  • Lines are lost in the scan in two places, shown as "…": after "there was not when he was not" (the end of the Romans quotation and the start of the next one, On First Principles 1.2.2); and after "the first and unbegotten power of God" (On First Principles 1.2.9).
  • Migne prints beside the last quotation a Greek fragment of it and a second Latin version; these notes are not part of Rufinus's text and are left out.
  • No public-domain English translation of the Apology exists; checked privately against a modern English translation (FOTC 120); the Latin decides.

Notes on the original text

  • Digital text corrected (Migne's footnotes and notes on readings, running head and column number, printed inside the text column, removed; Migne's footnotes, printed inside the text column, removed; Migne's note (a Greek fragment of the same passage and a second Latin version of it, ending etc.) printed inside the text column removed; word rejoined; OCR slip corrected; lines doubled by the scan and footnotes printed inside the column removed; OCR slips corrected; lines lost in the scan at this point marked …; lines lost in the scan at this point marked …; OCR slip corrected): _Matt_li._xut, 55 ξ 55v", 35. Matth. v, 48, 4 Eli lib. tt Qe__p_rincipiis, cap. 4, num. 1. (94') Sic. mss. Editi vero perperam.- ittt'sitLqumode Christo credenda erant ipse priuauit. Libri. Ole-prim ,εῇμίξε ιδπι editi quam mss, misit, quae de Christo prwdicenda erat ipse ptjtettiayit. Α _ 95) Ex tib. ll De principiis, cap. δ, num. ι. .296) ιω recte editi, etlibri De‘prittcipiis tam editi MARTYRIS 560 → ; (iurasses. (97‘) Παnim Deus, cumprius non sset Pater, postea Pater esse cmpit, velt sse (saepit, velut itnpeditus aliqui] itus aliquibus ex caus, quibus homines ntortles impediri solent, ut abs ’λ Coloss. ι, 15-17. Cor. xx, 5. Matth. non statim → ORIGENES. Non enim Deus, cum prius non esset Pater, postea Pater esse coepit, velut impeditus aliquibus ex causis, quibus homines mortales impediri solent, ut non statim; et non eratquando beat.cum omne → et non erat quando non erat. … cum omne; vapor quidam primae et ingeniun virtutis Dei , boc virtute → vapor quidam primae et ingenitae virtutis Dei, … virtute; splendor sit Sapientia tua → splendor sit Sapientia sua; Non 'i l Cor. ι, 24. Joan. I, 5. Ilebr. ι, ’5. enim → Non enim; semoi- τοῦ Πατρός, etc. ternitatis est. Isrenrn. nova. Videamus autem quis sit Salvator noster. Splendor est gloria'. Splendor gloria: non semel nascitpr, et deincEps nasci desinit} sed quandiu assistit {ax efficiens splendoris, tandiu gignitur splendor gloria Illei. Saluator. noster est Sapientia Dei. sapientis rero splendor est lucis atter'nar. Si ergo Salvator semper gignitur, et propter hoc dicit: Ante onmes colles generat me :r‘non vero: Ante omnes colles gemiit me, s_ed, Ante omnes_colles generat me; et si'semper ex ‘Patre generatur Saluator, etc. → sempiternitatis est..

Extrabiblical texts: Origen, Princ. 2.6.1 (Origen, On First Principles; quotation); Origen, Princ. 1.2.2 (Origen, On First Principles; quotation); Origen, Princ. 1.2.9–11 (Origen, On First Principles; quotation); Origen, Princ. 1.2.4 (Origen, On First Principles; quotation); Wis 7:25–26 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Topics: Trinity, Christology

Cite (SBL): Pamphilus, Apol. Orig. 3.1 (PG 17:559a–564c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/pamphilus-apologia-origene/3-1/#p-3-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Rufinus's Latin in Migne's Patrologia Graeca 17 (scan OCR, corrections logged). No public-domain English translation exists; checked afterwards privately against a modern English translation (not reproduced), with the Latin deciding every question.

Chapter 4

4.1PG 17:564c–572a

ORIGENES. (l5) Tempus est; nunc pro viribus de Spiritu sancto (ιδ) pauca describere, quem Dominus et Salvator noster in Evangelio secundum Joannem Paracletum nominavit δ’. Sicut enim idem ipse Deus, atque idem ipsert-istus, ita idem ipse et Spiritus sanctus est, qui etiam in prophetis et in apostolis fuit, id est, sive in illis quiante adventum Christi Deo crediderunt, sive itt bis qui per Christum confugerunt ad Deunt. Et duos quidem Deos audivimus ausos esse haereticos dicere, et duos Cbristos: (l7) duos autem Spiritus sanctos nunquam audivimus ab aliquo prauiicari. Purntws. Quod eadem sit inconvertibilitas Spiritus sancti quae Patris et Filii. De libro Περὶ ἀρχῶν. ORIGENES. Nulla ergo natura est, secundum quod nos sentimus, qua:- non possit recipere malum : sed non continuo, quia dicimus nullam esse naturam quae non possit recipere ntalum, id. circo confirmamus omnem naturam recepisse malum, id est, malam efl'ectam : sed sicut est dicere, quia omnis hominis natura recipit ιιι possit navigare, non tamen ex eo etiam omnis homo navigabit; et iterum omni homini possibile est discere artem grammaticam, vel medicinam, non tamen idcirco ostenditur omnis homo vel medicus esse vel grammaticus: ita si dicimus nullam esse naturam qua non possit recipere malum, non tamen continuo etiam recepisse malum designatur. (9.6) Et rursum : Nulla natura est quae non recipiat bonum :nec tamen idcirco omnis natura probabitur recepisse quod bonum est. Puemws. Et post pauca addidit: Onteesss. Nulla ergo natura est quae non recipiat malum, excepta Dei natura, (2|) quae fons bonorum omnium est, et Christi. Sapientia enim est, et sapientia utique stultitiam recipere non potest. Et iustitia est ; justitia autem nunquam profecto injustitiam capiet. Et Verbum est, vel ratio, quae utique irrationabilis eflici non potest. (‘22) Sed et lux est, et Alucetn certum est quod tenebrae non compre hendant. Similiter autem et natura Spiritus sancti, quas sancta est, non recipit pollutionem. Naturaliter enim, vel substantialiter sancta est. Si qua autem alia natura Sancta est, ex assumptione hor, vel inSpiratione Spiritus sancti habet ιιι sattctiticetur, non ex sua natura hoc possidens, sed accidens ; propter quod et decidere potest quod accidit. lta et justitiam accidentem quis habere potest, uttde et decidere eant possibile est. Sed et sapientiam quis accidentem‘ nihilominus habet, quamvis in nostra sit positum potestate studio nostro et vita: merito, si sapientia: operam demus, elIici sapientes; et si semper id studii geramus, (2'5) semper sapientia: participemus; et id nobis vel plus vel minus accidat vel pro vita: merito. PAMPHILUS. Quod aequalis sibi sit Trinitas, et quod Spiritus sanctus non sit creatura. De libro … ORIGENES. ί De Spiritu vero sancto, quia est, multa: nos Scriptura: docuerunt, sicut David in quinquagesimo psalnto dicit: Et Spiritum sau-. ctum tuum ue auferas me”. Et in Dauiele dicitur: Spiritus sanctus qui in te est “. In Novo vero Testamento abundantibus testimoniis edocemur, cum Spiritus sanctus super Christum descendisse perscribitur, et cum ipse Dominus insnfllavit itt apostolos post resurrectionem, dicens : Accipite Spiritum sanctum". Et ad Mariam dicitur ab augelo: Spiritus sanctus rcuiet super te “. Pau- lus vero docet, quia nemo potest dicere Dominum Iesum, nisi in Spiritu sancto . Ει in Actibus apo. stolordm per impositionem manuum apostolicarum Spiritus sanctus dabatur in baptismo ‘°. Es quibus omnibus didicimus tantae esse et auctoritatis et dignitatis substantiam sancti Spiritus, ut salutare baptisma non aliter nisi excellentissima: omnium Trinitatis auctoritate, id est Patris, et Filii, et Spiritus sancti eognominatione compleatur, et innato Deo Patri, et unigenito ejus Filio, nomen quoque Spiritus sancti c0puletur. Quis ergo non obstupescat quanta majestas sit Spiritus sancti, cum eum qui dixerit verbum in Filium hominis audiat sperare veniam posse ; eum vero qui in Spiritum sanctum blasphemavet-it, veniam non habere neque in praesenti seculo, neque in futuro ‘9 ?s PAMPHILUS. Et post pauca adjecit : ORIGENES. Verumtamen usque ad praesens nullum sermonem in Scripturis sanctis invenire potuintus, per quem Spiritus sanctus iactura esse vel creatura diceretur. Ριιιιριιιιυε. Et insertis compluribus testimoniis de virtute Spiritus sancti, post aliquanta etiam haec adjecit : Omnem-ss. Si revelante Filio cognoscit Patrem Spiritus sanctus, ergo ex ignorantia ad scientiam venit : quod utique et impium pariter et stultum est, Spiritum sanctum confiteri, et ignorantiam ei ascribere. Non enim cum aliud aliquid esset antea quatn Spiritus sanctus, per profectum venit in hoc ut esset Spiritus sanctus : ut quis audeat dicere, quia tunc quidem cum nondum esset Spiritus sanctus, ignorabat Patrem : postea vero quam recepit scientiam, etiam Spiritus sanctus efl'ectus est. Quod si esset, nunquam utique in unitate Trinitatis, id est, Dei Patris inconvertibilis, et Filii ejus, etiam ipse Spiritus sanctus haberetur, nisi quia et ipse semper erat Spiritus sanctus. Puteanus. Et post pauca adjecit : ORIGENES. ε Rectum tamen videtur inquirere quid causa: sit quod qui regeneratur per Deum in Salutem, opus habet et Patre, et Filio, et Spiritu sancto, non percepturus salutem, nisi sit integra Trinitas: nec possibile sit participem vel Patris, … discutientes, sine dubio necessarium erit at Operationem specialem Spiritus sancti, specialem Patris, vel Filii, describamus. Arbitror igitur Operationem quidem esse Patris, et Filii, tam in sanctis quam itt peccatoribus , in rationabilibus hominibus et in mutis animalibus; sed et in his quae exanima sunt, et in omnibus omnino quae sunt: operationem vero Spiritus sancti nequaquam prorsus incidere vel in ea quae exanima sunt, vel in ea quae animantia quidem, sed muta sunt: sed ne in illis quidem inveniri qui rationabiles quidem sunt, sed in malitia positi, nec omnino ad meliora conversi. In illis autem solis arbitror esse opus Spiritus sancti, qui jam se ad meliora convertunt, et per vias Christi Jesu incedunt, id est, qui sunt in novis actibus incedentes, et in Deo permanentes. Quoniam autem operatio Patris et Filii estet in sanctis, et in peccatoribus, manifestatur ex eo quod omnes qui rationabiles sunt, Verbi Dei, id est, rationis participes sunt, et per hoc velut semina quasdam insita sibi gerunt sapientia: et scientias, quod est Christus. … qui solem suum oriri jubet super bonos et malos, et pluit super justas et injustas δι. PAMPHILUS. Et post multam de Patre et Filio per Seripturarum exempla assertionem, addidit haec: ORIGENES. Spiritus vero saneti participationem a sanctis tantummodo haberi invenimIJS- Propter quod dicitur : Nemo potest dicere Dominum Jesum, nisi in Spiritu sancto . Et vix aliquando ipsi apostoli digni habentur audirezAccipietis virtutem superuenientis Spiritus sancti in vos ". Propter quod et consequens puto, quia qui peccaverit in Filium hominis, venia dignus est“, pro eo quod is qui Verbi vel rationis est particeps, si desinat rationabiliter vivere, videtur in ignorantiam, vel stultitiam deeidisse. et propter hoc veniam promereri : qui autem jam dignus est habitus sancti Spiritus participatione, et retro fuerit conversus, hic reipsa et opere hlasphemasse dicitur in Spiritum sanctum. … ad ultimam cognitionem praivalens pervenire, desperatione rei et stupore proclamat et dicit; altitudo divitiarum sapientia: et scientia: Dei "l Et quod desperatione perfecta: comprehensionis haec exclamaverit, audi ipsum dicentem: Quam inscrustabilia sunt judicia Dei, et quant iitvestigabiles via? eius “l Non enim dixit difficile posse serutari, sed omnino non posse, judicia Dei : nec dixit dillieile investigari posse vias ejus, sed non posse investigari. Quantumcunque enim quis scrutando promoveat. et studio intentiore proliciat, gratia quoque Dei adjutus, sensuque illuminatus, ad perfectum finem eorum qum requiruntur, pervenire non poterit; nec omnis meus quae creata est, possibile habet ullo genere comprehendere: sed eum invenerit aliquantulum ex his quae quaeruntur, iterum videt alia quae quaerenda sunt. Quod si et ad ipsa pervenerit, multo iterum plura ex illis quae quazri debeant, pervidebit. Propter quod et sapientissimus Salomon naturam rerum per sapientiam contuens, ait : Dixi, sapiens efliciar, et ipsa sapientia longe [acta est a me, longe plus quam erat:et altitudinem profundam quis inveniet " ‘t Sed et Isaias sciens rerum initia a natura mortali inveniri non posse, sed nc ab his quidem naturis quae quamvis diviniores sint quam humana est, facta! tamen et ipsa: sunt vel creatae : sciens ergo quod a nulla harum neque initium, neque linis inveniri potest, ait: Priora quae fuerint dicite, et sciemus quia dii estis : vel novissima quae sint, annuntiate, et tunc videbimus quod dii estis υθέ. Nam et Hebrtvus doctor ita tradebat, pro eo quod initia omnimn vel linis non posset ab ullo comprehendi, nisi tantummodo a Domino Jesu Christo et ab Spiritu sancto, ideirco aiebat per figuram visionis Isaiam dixisse duos seraphim solos esse qui duabus quidem alis Ope» riunt faciem Dei, duabus vero pedes, et duabus volare eos, et clamare ad invicem sibi dicentes: Sanctus, sanctus, sanctus Dominus Deus Sabaoth, plena est universa terra gloria tua. … ergo sola seraphim utrasque alas suas habent in facie Dei et in pedibus ejus, … nuntiare, quod neque exercitus sanctorum angelorum, neque sancta: sedes, neque dominationes, neque principatus, neque potestates scire possunt integre initium omnium, et finem universitatis Sed intelligendum est sanctos istos, quos enumera vimus, spiritus et virtutes proximas quidem ipsis initiis, et attingere tantum quantum consequi non valent reliqui. Verumtamen quantumcunque … illud est quod revelante Filio Dei ac Spiritu sancto didicerint istae virtutes, quamplurima quidem assequi poterunt, et multo plura priores inferioribus, omnia tamen comprehendere impossibile eis est, quia scriptum est: Quamplurima ex operibus Dei in secretis sunt. Unde et optabile est ut pro viribus unusquisque semper se extendat ad ea quae priora sunt, ea quae retrorsum sunt obliviscens, tam ad opera meliora, quam etiam ad sensum intellectumque puriorem, per Jesum Christum Salvatorem nostrum, cui est gloria in saecula saeculorum. ORIGENES. In omni orbe terrarum, in Graecia atque exteris nationibus innumeri sunt et immensi, qui relictis patriis legibus, et his quos putabant deos, vel observantia Moysi legis, in discipulatum se Christi cultumque tradiderunt; et hoc non sine ingenti odio eorum qui simulacra venerantur; ita ut ab his frequenter … et cruciatibus affligantur, nonnunquam etiam agantur in mortem. Amplectuntur tamen, et cum omni affectu custodiunt doctrinae Christi sermonem. Et est videre quomodo brevi tempore ipsa religio creverit, ex poenis cultorum mortibusque proficiens, sed et bonorum direptionibus, atque omni … ab his afflictionum genere tolerato. Et eo maxime mirum est, quod ne doctores quidem ipsi vel satis idonei sunt, vel satis …. Praedicatur tamen sermo iste in omni orbe terrarum, ita ut Graeci ac barbari, sapientes et insipientes religionem Christianae doctrinae suscipiant. Ex quo dubium non est non haec humanis viribus aut opibus agi, ut cum omni potestate et persuasione sermo Jesu Christi apud omnium mentes atque animos convalescat. Nam et praedicta ab eo haec ipsa, et divinis ab eo responsis firmata, manifestum est cum dicit, quia apud reges et judices adducemini propter me,

Origen: "It is time now to write, as far as we can, a few things about the Holy Spirit, whom our Lord and Saviour in the Gospel according to John named the Paraclete. For just as it is the same God himself and the same Christ himself, so it is the same Holy Spirit himself who was also in the prophets and in the apostles, that is, both in those who believed in God before the coming of Christ and in those who through Christ have fled for refuge to God. We have heard that heretics dared to speak of two Gods and two Christs; but we have never heard two Holy Spirits preached by anyone."

Pamphilus: That the Holy Spirit has the same unchangeableness as the Father and the Son. From the book On First Principles.

Origen: "There is, then, no nature, as we think, that cannot receive evil. But because we say that there is no nature that cannot receive evil, we do not straightway affirm that every nature has received evil, that is, has been made evil. Just as one may say that the nature of every man admits of sailing, yet it does not follow that every man will sail; and again, every man can learn the art of grammar or of medicine, yet it is not thereby shown that every man is a physician or a grammarian: so, if we say that there is no nature that cannot receive evil, it is not straightway indicated that it has received evil. And again: there is no nature that does not receive good; yet it will not thereby be proved that every nature has received what is good."

Pamphilus: And after a little he added:

Origen: "There is, then, no nature that does not receive evil, except the nature of God, which is the source of all good things, and of Christ. For he is Wisdom, and wisdom certainly cannot receive folly. He is righteousness, and righteousness will surely never admit unrighteousness. He is the Word, or Reason, which certainly cannot be made irrational. He is also light, and it is certain that darkness does not comprehend the light. Likewise the nature of the Holy Spirit, being holy, does not receive pollution; for it is holy by nature, that is, substantially. If any other nature is holy, it has its sanctification from taking in, or being inspired by, the Holy Spirit, possessing this not from its own nature but as something added to it; and for this reason what has been added can also fall away. So too one can have righteousness as something added, from which it is also possible to fall away. One has wisdom too as something added, although it is placed in our power, by our zeal and the merit of our life, to become wise if we devote ourselves to wisdom; and if we always keep up this zeal, we always share in wisdom; and this comes to us more or less according to the merit of our life."

Pamphilus: That the Trinity is equal to itself, and that the Holy Spirit is not a creature. From the book …

Origen: "That the Holy Spirit exists, the Scriptures have taught us in many places, as David says in the fiftieth psalm: 'And do not take your Holy Spirit from me.' And in Daniel it is said: 'The Holy Spirit who is in you.' In the New Testament we are taught by abundant testimonies, when the Holy Spirit is recorded to have descended upon Christ, and when the Lord himself breathed on the apostles after the resurrection, saying, 'Receive the Holy Spirit.' And to Mary it is said by the angel: 'The Holy Spirit will come upon you.' Paul teaches that no one can say 'Lord Jesus' except in the Holy Spirit. And in the Acts of the Apostles the Holy Spirit was given in baptism through the laying on of the apostles' hands. From all these we have learned that the substance of the Holy Spirit is of such authority and dignity that saving baptism is not completed except by the authority of the most excellent Trinity of all, that is, by naming the Father, the Son, and the Holy Spirit, and that to the unbegotten God the Father and his only-begotten Son is joined the name of the Holy Spirit too. Who, then, would not be astonished at the greatness of the majesty of the Holy Spirit, when he hears that whoever speaks a word against the Son of Man may hope for pardon, but whoever blasphemes against the Holy Spirit has no pardon, either in the present age or in the age to come?"

Pamphilus: And after a little he added:

Origen: "Yet up to the present we have been able to find no statement in the holy Scriptures by which the Holy Spirit might be called made or a creature."

Pamphilus: And having inserted many testimonies on the power of the Holy Spirit, after a while he added this too:

Origen: "If the Holy Spirit knows the Father by the Son's revealing him, then he came from ignorance to knowledge; and it is both impious and foolish to confess him to be the Holy Spirit and to ascribe ignorance to him. For it is not that he was something else before he was the Holy Spirit and came by progress to be the Holy Spirit, so that someone might dare to say that while he was not yet the Holy Spirit he did not know the Father, but after he received knowledge he became the Holy Spirit as well. If that were so, the Holy Spirit himself would certainly never be counted in the unity of the Trinity, that is, with the unchangeable God the Father and his Son, unless he too had always been the Holy Spirit."

Pamphilus: And after a little he added:

Origen: "It seems right, however, to ask what the reason is why one who is reborn through God to salvation needs the Father and the Son and the Holy Spirit, and will not receive salvation unless the Trinity is complete; and why it is not possible to become a partaker of the Father or … In discussing this, it will doubtless be necessary for us to describe the special working of the Holy Spirit, and that of the Father or the Son. I think, then, that the working of the Father and the Son is both in saints and in sinners, in rational men and in dumb animals, and even in things without life, and in absolutely all things that exist; but that the working of the Holy Spirit does not at all extend either to things without life, or to things that are living but dumb, nor is it found even in those who are rational but set in wickedness and not at all turned to better things. In those alone, I think, is the work of the Holy Spirit who are already turning to better things and walking in the ways of Christ Jesus, that is, who walk in new deeds and abide in God. That the working of the Father and the Son is both in saints and in sinners is shown from this, that all who are rational are partakers of the Word of God, that is, of reason, and through this bear certain seeds, as it were, of wisdom and righteousness planted in them, which is Christ. … who commands his sun to rise on the good and the evil, and sends rain on the just and the unjust."

Pamphilus: And after a long assertion about the Father and the Son from examples in the Scriptures, he added this:

Origen: "Participation in the Holy Spirit, however, we find is had by the saints alone. That is why it is said: 'No one can say "Lord Jesus" except in the Holy Spirit.' And scarcely, on one occasion, are the apostles themselves thought worthy to hear: 'You will receive the power of the Holy Spirit coming upon you.' For this reason too I think it follows that one who has sinned against the Son of Man is worthy of pardon, because one who is a partaker of the Word or Reason, if he ceases to live rationally, seems to have fallen into ignorance or folly, and for this reason to merit pardon; but one who has already been thought worthy of participation in the Holy Spirit and has turned back is said, by the very fact and deed, to have blasphemed against the Holy Spirit." …

"… (not) able to come through to the final knowledge, he cries out in despair of the matter and in astonishment, saying: 'O the depth of the riches of the wisdom and knowledge of God!' And that he exclaimed this in despair of complete comprehension, hear him saying: 'How unsearchable are the judgments of God, and how inscrutable his ways!' For he did not say that the judgments of God can be searched out with difficulty, but that they cannot be searched out at all; nor did he say that his ways can be traced with difficulty, but that they cannot be traced. For however far one advances by searching, and progresses by more intent study, even helped by the grace of God and with his understanding enlightened, he will not be able to reach the perfect end of the things that are sought; nor can any created mind comprehend them in any way; but when it has found a little of what is sought, it sees again other things that must be sought. And if it reaches these too, it will see far more again among the things that must be sought. For this reason the most wise Solomon too, contemplating the nature of things through wisdom, says: 'I said, I will become wise, and wisdom itself was made far from me, much farther than it was; and who will find the deep depth?' Isaiah too, knowing that the beginnings of things cannot be found by mortal nature, nor even by those natures which, though more divine than human nature, were yet themselves made or created, knowing, then, that neither the beginning nor the end can be found by any of these, says: 'Tell the former things, what they were, and we shall know that you are gods; or announce the last things, what they are, and then we shall see that you are gods.' The Hebrew teacher, too, used to hand on this: since the beginnings or the end of all things could be comprehended by no one except the Lord Jesus Christ and the Holy Spirit, he said, that was why Isaiah, in the figure of the vision, spoke of only two seraphim, who with two wings cover the face of God, and with two his feet, and with two they fly, crying to one another and saying: 'Holy, holy, holy, Lord God of hosts; the whole earth is full of your glory.' Since, then, only the seraphim have both pairs of wings on the face of God and on his feet, … (this is to) announce that neither the army of the holy angels, nor the holy thrones, nor the dominions, nor the principalities, nor the powers can know wholly the beginning of all things and the end of the universe. But it must be understood that these holy spirits and powers we have listed are nearest to the very beginnings, and attain as much as the rest cannot reach. Yet however great is what these powers have learned by the revelation of the Son of God and the Holy Spirit, and though they will be able to attain very many things, the higher far more than the lower, still it is impossible for them to comprehend all things, because it is written: 'Very many of the works of God are in secret.' Hence it is to be desired that each one, as far as he can, should always stretch out to the things that are ahead, forgetting what lies behind, both toward better works and toward a purer understanding and knowledge, through Jesus Christ our Saviour, to whom be glory for ages of ages."

Origen: "In the whole world, in Greece and in the foreign nations, there are countless, immeasurable numbers who have left their ancestral laws and those they thought gods, or the observance of the law of Moses, and have given themselves to the discipleship and worship of Christ; and this not without the enormous hatred of those who worship images, so that they are often afflicted by them with … and tortures, and sometimes even led to death. Yet they embrace and guard with all affection the word of Christ's teaching. And one can see how in a short time this religion has grown, advancing through the punishments and deaths of its worshippers, and through the plundering of their goods, and every kind of affliction endured at their hands. And this is the more wonderful because its teachers themselves are neither sufficiently capable nor sufficiently …. Yet this word is preached in the whole world, so that Greeks and barbarians, wise and foolish, take up the religion of the Christian teaching. From this there is no doubt that it is not by human strength or resources that the word of Jesus Christ prevails with all power and persuasion in the minds and souls of all. For it is plain that these very things were foretold by him and confirmed by divine answers from him, when he says, 'You will be brought before kings and judges for my sake,'

John 14:16 (allusion, medium confidence) · Ps 51:11 (50:13 LXX) (quotation, high confidence) · Dan 4:9 (quotation, medium confidence) · Matt 3:16 (allusion, high confidence) · John 20:22 (quotation, high confidence) · Luke 1:35 (quotation, high confidence) · 1 Cor 12:3 (quotation, high confidence) · Acts 8:18 (allusion, high confidence) · Matt 28:19 (allusion, medium confidence) · Matt 12:32 (allusion, high confidence) · Luke 12:10 (allusion, high confidence) · Matt 11:27 (allusion, medium confidence) · John 1:5 (allusion, high confidence) · Matt 5:45 (quotation, high confidence) · Acts 1:8 (quotation, high confidence) · 1 Cor 2:10 (allusion, medium confidence) · Rom 11:33 (quotation, high confidence) · Eccl 7:23 (7:24 LXX) (quotation, high confidence) · Eccl 7:24 (7:25 LXX) (quotation, high confidence) · Isa 41:22 (quotation, high confidence) · Isa 41:23 (quotation, high confidence) · Isa 6:2 (allusion, high confidence) · Isa 6:3 (quotation, high confidence) · Phil 3:13 (allusion, high confidence) · Luke 21:12 (quotation, high confidence) · Matt 10:18 (quotation, high confidence)

Notes and citation

Summary: Pamphilus quotes Origen on the Holy Spirit as unchangeable, never a creature, and always known within the Trinity; on the limits of every creature's knowledge of God; and on the spread of the faith as proof of Christ's divinity.

  • Origen's quotations: On First Principles 1.3.1; 1.8.3; 1.5.5 ("no nature that does not receive evil, except God's"); 1.3.2; 1.3.3; 1.3.4; 1.3.5; 1.3.7; 4.3.14; 4.1.1–2 (Rufinus's Latin).
  • The scan is badly damaged in this section, and it is printed partly in narrow half-columns. Lost lines are shown as "…": after "a partaker of the Father or"; before "who commands his sun to rise" (On First Principles 1.3.6); and after "blasphemed against the Holy Spirit" (Pamphilus's heading and the start of the next quotation, On First Principles 4.3.14, are lost). The end of that quotation and the start of the next are printed side by side and have been separated by sense; first letters cut at the edge of the column are restored only where certain.
  • A paragraph that the scan places after "rain on the just and the unjust" ("I think that God the Father, since he holds all things together, reaches each being … the Son, less than the Father, reaches rational beings alone … the Holy Spirit, still less, reaches the saints alone") is not Rufinus's text: it is a Latin version, printed by Migne as a note, of a Greek fragment of the same passage preserved by Justinian, and it is left out.
  • "The Hebrew teacher": a Jewish-Christian teacher whom Origen mentions several times.
  • No public-domain English translation of the Apology exists; checked privately against a modern English translation (FOTC 120); the Latin decides.

Notes on the original text

  • Digital text corrected (Migne's footnotes printed inside the text column removed; word rejoined; Migne's footnotes, printed inside the text column, removed; a note on a variant reading printed inside the text column removed; speaker label corrected; a paragraph that is not Rufinus's text removed: a Latin rendering of a Greek fragment of On First Principles 1.3.5 (preserved by Justinian), printed by Migne as a note and run into the text by the scan; speaker label corrected; book title and speaker label restored (the Greek title is cut in the scan); footnotes printed inside the text column removed; a line lost in the scan at this point marked …; lines lost in the scan (the end of this quotation, Pamphilus's heading, and the start of the next quotation) marked …; lines lost in the scan at this point marked …; the title of the book is lost in the scan; two columns of the scan interleaved line by line (the end of one quotation and the start of the next, printed side by side) separated by sense; the first letters of lines cut at the edge of the narrow column restored where certain (e.g. scipulatum → discipulatum, pientes → insipientes); lost words marked …; the words in testimonium that end this sentence are given in the next section, where the scan has them; word cut at the edge of the column restored; words broken by short line-ends rejoined; OCR slips corrected; words cut at the edge of the scanned column restored where certain; lost words marked …): ιΠερὶ Οιιιίιεδιεε. → Περὶ ἀρχῶν. ORIGENES.; Vel Ρτο “mm quami' te. te. la Paupmws. → PAMPHILUS.; De libro ORIGENES → De libro … ORIGENES; " Joan. xx, εἳ. Lttc. t, 55. " l Cor. χιι, 3. baptisma → baptisma; vel Patris, δ’ Matth. att, 32; Luc. xu, 10. Exod. ιιι, fl. ‘cntientes, → vel Patris, … discutientes,; in rationabilibus homi- nibus et in mutis anima- libus; sed et in bis qua: exanima sunt, etin om- nibus omnino qute sunt: operationem vero Spiri- tus sancti nequaquam prorsus incidere vel in ea quas exanima sunt, vel in ea quae animantia quidem, sed muta sunt: sed ne in illis quidem inveniri qui rationabiles quidem sunt. sed in ma- litia positi, nec omnino ad meliora conversi. ln illis autem solis arbitror esse opus Spiritus san- cti, qui jam se ad meliora convertunt, et per vias Christi Jesu incedunt, id est, qui sunt in novis actibus incedentes, etin Dco permanentes. → in rationabilibus hominibus et in mutis animalibus; sed et in his quae exanima sunt, et in omnibus omnino quae sunt: operationem vero Spiritus sancti nequaquam prorsus incidere vel in ea quae exanima sunt, vel in ea quae animantia quidem, sed muta sunt: sed ne in illis quidem inveniri qui rationabiles quidem sunt, sed in malitia positi, nec omnino ad meliora conversi. In illis autem solis arbitror esse opus Spiritus sancti, qui jam se ad meliora convertunt, et per vias Christi Jesu incedunt, id est, qui sunt in novis actibus incedentes, et in Deo permanentes.; quod est Christus. Sed qui solem → quod est Christus. … qui solem; Arbitror Deum quidem et Patrem, cum omnia contineat, ad unumquodque entium pervenire, esse uuicuique impertientem de suo :ipse enim est qui est. Minor vero Patre Filius ad sola rationabilia pervenit; est enim secundus a Patre. Adhuc etiam minor Spiritus sanctus ad solos sanctos pertingit. Ita ea: hoc major est potestas Patris, quam Filii et Spiritus sancti; amplior item potestas Filii, quam S_piritus sancti; ac rursum pra'stantior est sancti Spiritus virtus, quam aliorum sanctorum entium. Purust. → PAMPHILUS.; in Spiritum limam → in Spiritum sanctum. … ad ultimam; dicen- Iiom. ιι, 53. Matth. xu, 52; Luc. xu, 10. les : → dicentes:; baoth, plena est universa terra gloria tua . ergo sola seraphim utrasque alas suas habent facie Deiet in pedibus ejus, videndum est nuntiare, → Sabaoth, plena est universa terra gloria tua. … ergo sola seraphim utrasque alas suas habent in facie Dei et in pedibus ejus, … nuntiare,; que principatus → neque principatus; Verumtamen quantumcunque De ORIGENES. (49.) In omni orbe terrarum, in tirzecia atque exteris nationibus innumeri sunt immensi, qui relictis patriis legibus, et his putabant deos, vel observantia Moysi legis, in scipulatum se Christi cultumque tradiderunt; hoc non sine ingenti odio eorum qui simulacra nerantur; ita ut ab his frequenter et cruciatibus affligantur, nonnunquam etiam agantur in mortem.‘ Amplecluntur tamen, et cum omni allecto diunt doctrinae Christi sermonem. Et est videre niodo brevi tempore ipsa religio creverit, pmnis cultorum mortibnsque proficiens, sed et bonorum direptionibus, atque omni ab bis alliictioaum tolerato. lit eo maxime mirum est, quod ne res quidem ipsi vel satis idonei sunt, vel satis res. Praedicator tamen sermo iste inomni orbe rarum, ita ut Graaci ac barbari, sapientes et pientes (Η) religionem Christianae doctrina: piant. Ex quo dubium non est non ha‘c humanis viribus aut opibus agi, ut cum omni potestate persuasione sermo Jesu Christi apud omnium tes atque animos convalescat. Nam et praedicta ab eo haec ipsa, et divinis ab eo responsis mata, manifesrum est cum dicit, quia apud des et judices adducemiui propter me, in Sa- illud est quod revelante Filio Dei ac Spiritu sancto didicerint ista: virtutes, quamplurima quidem asse- Quod qui poterunt, et multo plura priores inferioribus, in omnia tamen comprehendere impossibile eis est, pro- quia scriptum est: Quamplurima ex operibus Dei in secretis sunt". Unde et optabile estut pro viribus ne- se unusquisque semper extendat ad ea quae priora sunt, ea quae retrorsum sunt Oblivisceris , tam ad opera meliora, quam etiam ad sensum inte]. lectumque puriorem, per Jesum Christum Salcsse vatorem nostrum, cui est gloria in smcula saeculo- rum. → Verumtamen quantumcunque … illud est quod revelante Filio Dei ac Spiritu sancto didicerint istae virtutes, quamplurima quidem assequi poterunt, et multo plura priores inferioribus, omnia tamen comprehendere impossibile eis est, quia scriptum est: Quamplurima ex operibus Dei in secretis sunt. Unde et optabile est ut pro viribus unusquisque semper se extendat ad ea quae priora sunt, ea quae retrorsum sunt obliviscens, tam ad opera meliora, quam etiam ad sensum intellectumque puriorem, per Jesum Christum Salvatorem nostrum, cui est gloria in saecula saeculorum. ORIGENES. In omni orbe terrarum, in Graecia atque exteris nationibus innumeri sunt et immensi, qui relictis patriis legibus, et his quos putabant deos, vel observantia Moysi legis, in discipulatum se Christi cultumque tradiderunt; et hoc non sine ingenti odio eorum qui simulacra venerantur; ita ut ab his frequenter … et cruciatibus affligantur, nonnunquam etiam agantur in mortem. Amplectuntur tamen, et cum omni affectu custodiunt doctrinae Christi sermonem. Et est videre quomodo brevi tempore ipsa religio creverit, ex poenis cultorum mortibusque proficiens, sed et bonorum direptionibus, atque omni … ab his afflictionum genere tolerato. Et eo maxime mirum est, quod ne doctores quidem ipsi vel satis idonei sunt, vel satis …. Praedicatur tamen sermo iste in omni orbe terrarum, ita ut Graeci ac barbari, sapientes et insipientes religionem Christianae doctrinae suscipiant. Ex quo dubium non est non haec humanis viribus aut opibus agi, ut cum omni potestate et persuasione sermo Jesu Christi apud omnium mentes atque animos convalescat. Nam et praedicta ab eo haec ipsa, et divinis ab eo responsis firmata, manifestum est cum dicit, quia apud reges et judices adducemini propter me,.

Extrabiblical texts: Origen, Princ. 1.3.1–7 (Origen, On First Principles; quotation); Origen, Princ. 1.8.3 (Origen, On First Principles; quotation); Origen, Princ. 4.3.14 (Origen, On First Principles; quotation); Origen, Princ. 4.1.1–2 (Origen, On First Principles; quotation); Sir 43:32 (Sirach [in RC, EO, ETH canons]; quotation)

Topics: Trinity, Christology, Baptism, Persecution

Cite (SBL): Pamphilus, Apol. Orig. 4.1 (PG 17:564c–572a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/pamphilus-apologia-origene/3-1/#p-4-1). (abbreviation not yet checked)

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Translation: Translated by Claude from Rufinus's Latin in Migne's Patrologia Graeca 17 (scan OCR, corrections logged). No public-domain English translation exists; checked afterwards privately against a modern English translation (not reproduced), with the Latin deciding every question.