The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1
- Idioma:
- anglès
- Completesa:
- Selecció o obra parcial
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~230.000 paraules · 1.084 passatges
Cita aquesta obra
- APAOrígenes d'Alexandria. (n.d.). The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/origen/the-writings-of-origen-vol-1-de-principiis-against-celsus-book-1
- MLAOrígenes d'Alexandria. The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/origen/the-writings-of-origen-vol-1-de-principiis-against-celsus-book-1.
- ChicagoOrígenes d'Alexandria. The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/origen/the-writings-of-origen-vol-1-de-principiis-against-celsus-book-1.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
El primer volum dels escrits d'Orígenes en la traducció anglesa del segle XIX: De principiis sencer i el primer llibre del Contra Cels.
Context i història
De principiis és el primer intent cristià de posar Déu, el món, l'ànima i l'Escriptura dins d'una sola exposició ordenada. Hi ha un problema de text que s'ha de saber: el grec original s'ha perdut gairebé tot i el que llegim ve sobretot de la traducció llatina de Rufí, que ell mateix admet haver retocat per treure'n el que ja aleshores sonava sospitós. O sigui que és Orígenes passat per un filtre, i les seves tesis més discutides —la preexistència de les ànimes, la restauració final— arriben esmorteïdes.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
First, That there is one God, who created and arranged all things, and who, when nothing existed, called all things into being—God from the first creation and foundation of the world—the God of all just men, of Adam, Abel, Seth, Enos, Enoch, Noe, Sem, Abraham, Isaac, Jacob, the twelve patriarchs, Moses, and the prophets; and that this God-in the last days, as He had announced beforehand by His prophets, sent our Lord Jesus Christ to call in the first place Israel to Himself, and in the second place the Gentiles, after the unfaithfulness of the people of Israel. This just and good God, the Father of our Lord Jesus Christ, Himself gave the Jaw, and the prophets, and the gospels, being also the God of the apostles and of the Old and New Testaments. Secondly, That Jesus Christ Himself, who came [into the world], was born of the Father before all creatures; that, after He had been the servant of the Father in the creation of all things—“ For by Him were all things made” ’—He in the last times, divesting Himself [of His glory], became a man, and was incarnate although God, and while made a man remained the God which He was; that He assumed a body like to our own, differing in this respect only, that it was born of a virgin and of the Holy Spirit: that this Jesus Christ was truly born, and did truly suffer, and did not endure this death common [to man] in appearance only, but did truly die; that He did truly rise from the dead; and that after His resurrection He conversed with His disciples, and was taken up [into heaven]. Then, thirdly, the apostles related that the [oly Spirit was associated in honour and dignity with the Father and the Son.…