Contra Celso (I)
- Idioma:
- inglés
- Estado:
- Selección u obra parcial
- Autoría:
- Escrita por el autor
- Estado del texto:
- Sin ruido de escaneo detectado (medición automática sobre todo el texto, no revisada a mano)
- Extensión:
- ~230.000 palabras · 1084 pasajes
Cita esta obra
- APAOrígenes de Alejandría. (n.d.). The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1 [Contra Celso (I)]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/origen/the-writings-of-origen-vol-1-de-principiis-against-celsus-book-1
- MLAOrígenes de Alejandría. The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1 [Contra Celso (I)]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/origen/the-writings-of-origen-vol-1-de-principiis-against-celsus-book-1.
- ChicagoOrígenes de Alejandría. The Writings of Origen, Vol. 1: De Principiis; Against Celsus, Book 1 [Contra Celso (I)]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/origen/the-writings-of-origen-vol-1-de-principiis-against-celsus-book-1.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
El primer volumen de los escritos de Orígenes en la traducción inglesa del siglo XIX: De principiis entero y el primer libro del Contra Celso.
Contexto e historia
De principiis es el primer intento cristiano de poner a Dios, el mundo, el alma y la Escritura dentro de una sola exposición ordenada. Hay un problema de texto que hay que saber: el griego original se ha perdido casi todo y lo que leemos viene sobre todo de la traducción latina de Rufino, que él mismo admite haber retocado para quitar lo que ya entonces sonaba sospechoso. Es decir, es Orígenes pasado por un filtro, y sus tesis más discutidas —la preexistencia de las almas, la restauración final— llegan amortiguadas.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra 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.…