FROM THE LATIN, women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing,’ since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allure- ment that solicits him; so that, all feeling of imdulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present them- selves, remembering forthwith what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them.
5. Seeing, then, that these positions are thus established by a sort of natural evidence, is it not superfluous to throw back the causes of our actions on those things which happen to us from without, and thus transfer the blame from our- 1 Causa ei perfecta et absoluta vel necessitas preevaricandi.
FROM THE GREEK.
determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself*), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtu- ous course, or being near to confirmation,’ repels the incite- ment, and extinguishes the desire.
5. Such being the case, to say that we are moved from without, and to put away the blame from ourselves, by de- claring that we are like to pieces of wood and stones, which 1 foxnxert.: 2 iyyus ys rou Behaimbnvar yeyernevos.
* "=f a —— ee ee Cuar. 1. | ORIGEN DE PRINCIPIIS. 163 FROM THE LATIN.
selves, on whom it wholly lies? For this is to say that we are like pieces of wood, or stones, which have no motion in themselves, but receive the causes of their motion from with- out. Now such an assertion is neither true nor becoming, and is invented only that the freedom of the will may be denied; unless, indeed, we are to suppose that the freedom of the will consists in this, that nothing which happens to us from without can incite us to good or evil. And if any one were to refer the causes of our faults to the natural disorder’ of the body, such a theory is proved to be contrary to the reason of all teaching.” For, as we see in very many indivi- duals, that after living unchastely and intemperately, and after being the captives of luxury and lust, if they should happen to be aroused by the word of teaching and instruc- tion to enter upon a better course of life, flere takes place so great a change, that from being luxurious and wicked 1 Naturalem corporis intemperiem 3 Wiagy vix xeraoxevgy.
2 Contra rationem totius ecruditionis. In the Greek, ‘* contra ratio- nem” is expressed by zap2 to tvesyés tors; and the words Acyou zau- dzvrsxov (rendered by Rutinus ‘‘ totius eruditionis,” and connected with ‘** contra rationem”’) belong to the following clause.
FROM THE GREEK.
are dragged about by those causes that act upon them from without, is neither true nor in conformity with reason, but is the statement of him who wishes to destroy’ the conception of free-will. For if we were to ask such an one what was free- will, he would say that it consisted in this, that when pur- posing to do some thing, no external cause came inciting to the reverse. But to blame, on the other hand, the mere con- stitution of the body,’ is absurd; for the disciplinary reason,’ taking hold of those who are most intemperate and savage (if they will follow her exhortation), effects a transformation, so that the alteration and change for the better is most ex- tensive,—the most licentious men frequently becoming better than those who formerly did not seem to be such by nature; 1 xapaxaparrsiy. 2 Liagy tiv xaraoxevyy. 8 Adyou wrasdeuTixov.
164 ORIGEN DE PRINCIPIIS. [Boog nr.
FROM THE LATIN. men, they are converted into those who are sober, and most chaste and gentle; so, again, we see in the case of those who are quiet and honest, that after associating with restless and shameless individuals, their good morals are corrupted by evil conversation, and they become like those whose wicked- ness is complete.’ And this is the case sometimes with men of mature age, so that such have lived more chastely in youth than when more advanced years have enabled them to indulge in a freer mode of life. The result of our reasoning, therefore, is to show that those things which happen to us from without are not in our own power; but that to make a good or bad use of those things which do so happen, by help of that reason which is within us, and which distinguishes and determines how these things ought to be used, is within our power.
6. And now, to confirm the deductions of reason by the authority of Scripture—viz. that it is our own doing whether 1 Quibus nihil ad turpitudinem deest.
FROM THE GREEK. and the most savage men passing into such a state of mild- ness,' that those persons who never at any time were so savage as they were, appear savage in comparison, so great a degree of gentleness having been produced within them. And we see other men, most steady and respectable, driven from their state of respectability and steadiness by intercourse with evil customs, so as to fall into habits of licentiousness, often be- ginning their wickedness in middle age, and plunging into disorder after the period of youth has passed, which, so far as its nature is concerned, is unstable. Reason, therefore, demonstrates that external events do not depend on us, but that it is our own business to use them in this way or the opposite, having received reason as a judge and an investi- gator’ of the manner in which we ought to meet those events that come from without.
6. Now, that it is our business to live virtuously, and that 1 nmspornros. 3 iZernorny.
Cuap. 1. | ORIGEN DE PRINCIPIIS. 163 FROM THE LATIN.
we live rightly or not, and that we are not compelled, either by those causes which come to us from without, or, as some think, by the presence of fate—we adduce the testimony of the prophet Micah, in these words: “If it has been an- nounced to thee, O man, what is good, or what the Lord requires of thee, except that thou shouldst do justice, and love mercy, and be ready to walk with the Lord thy God.’””? Moses also speaks as follows: “I have placed before thy face the way of life and the way of death: choose what is good, and walk in it.”? Isaiah, moreover, makes this decla- ration: “ If you are willing, and hear me, ye shall eat the good of the land. But if you be unwilling, and will not hear me, the sword shall consume you; for the mouth of the Lord has spoken this.”* In the psalm, too, it is written: “ If my people had heard me, if Israel had walked in my ways, I would have humbled her enemies to nothing;”* by which he shows that it was in the power of the people to hear, and to walk in the ways of God. The Saviour also saying, “ I say unto you, Resist not evil;”° and, ‘“‘ Whoever shall be angry with his brother, shall be in danger of the judg- FROM THE GREEK, God asks this of us, as not being dependent on Him nor on any other, nor, as some think, upon fate, but as being our own doing, the prophet Micah will prove when he says: “If it has been announced to thee, O man, what is good, or what does the Lord require of thee, except to do justice and to love mercy?”? Moses also: “I have placed before thy face the way of life, and the way of death: choose what is good, and walk in it.”? Isaiah too: “If you are willing, and hear me, ye shall eat the good of the land; but if ye be unwilling, and will not hear me, the sword will consume you: for the mouth of the Lord hath spoken it.”* And in the Psalms: ‘“‘If my people had heard me, and Israel had walked in my 166 ORIGEN DE PRINCIPIS. [Boor m1.
FROM THE LATIN,: ment;”' and, “ Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;”? and in issuing certain other commands,—conveys no other meaning than this, that it is in our own power to observe what is commanded. And therefore we are rightly rendered liable to condemnation if we transgress those com- mandments which we are able to keep. And hence He Himself also declares: “ Every one who hears my words, and doeth them, I will show to whom he is like: he is like a wise man who built his house upon a rock,” etc.® So also the declaration: “ Whoso heareth these things, and docth them not, is like a foolish man, who built his house upon the sand,” etc.’ Even the words addressed to those who are on [lis right hand, “ Come unto me, all ye blessed of my Father,” etc.; “ for I was an hungered, and ye gave me to eat; I was thirsty, and ye gave me drink,”’ manifestly show FROM Tilk GREE. ways, I would have humbled their enemies to nothing, and Jaid my hand upon those that afflicted them;”* showing that it was in the power of Ilis people to hear and to walk in the ways of God. And the Saviour also, when He commands, “But I say unto you, Resist not evil;”* and, “ Whosoever shall be angry with his brother, shall be in danger of the judement;”° and, “ Whosoever shall look upon a woman to lust after her, hath already committed adultery with her in his heart;”* and by any other commandment which He gives, declares that it lies with ourselves to keep what is enjoined, and that we shall reasonably’ be liable to condem- nation if we transgress. And therefore Ie says in addition: “He that heareth my words, and doeth them, shall be likened to a prudent man, who built his house upon a rock,” etc. etc.; “while he that hearcth them, but docth them not, is like a ee, JO Te Cuap. 1. ] ORIGEN DE PRINCIPIIS. 167 FROM THE LATIN.
that it depended upon themselves, that either these should be deserving of praise for doing what was commanded and receiving what was promised, or those deserving of censure who either heard or received the contrary, and to whom it was said, “ Depart, ye cursed, into everlasting fire.” Let us observe also, that the Apostle Paul addresses us as having power over our own will, and as possessing in ourselves the causes either of our salvation or of our ruin: “ Dost thou despise the riches of His goodness, and of His patience, and of His long-suffering, not knowing that the goodness of God leadeth thee to repentance? But, according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath on the day of judgment and of the revelation of the just judgment of God, who will render to every one according to his work: to those who by patient continuance in well- doing seek for glory and immortality, eternal life;* while 1 The words in the text are: His qui secundum patientiam boni cperis, gloria et incorruptio, qui queerunt vitam eternam.
FROM THE GREEK.
foolish man, who built his house upon the sand,” ete.’ And when He says to those on His right hand, “Come, ye blessed of my Father,” etc.; “for I was an hungered, and ye gave me to eat; I was athirst, and ye gave me to drink,”? it is exceedingly manifest that He gives the promises to these as being deserving of praise. But, on the contrary, to the others, as being censurable in comparison with them, He says, “ Depart, ye cursed, into everlasting fire!”* And let us observe how Paul also converses* with us as having free- dom of will, and as being ourselves the cause of ruin or sal- vation, when he says, “ Dost thou despise the riches of His goodness, and of His patience, and of His long-suffering; not knowing that the goodness of God leadeth thee to repent- ance? But, according to thy hardness and impenitent heart, thou art treasuring up for thyself wrath on the day of wrath 1 Cf. Matt. vii. 26. * Matt. xxv. 34. 8 Matt. xxv. 35. 4 Osacréverces.
168 ORIGEN DE PRINCIPIIS.,. [Book m.
FROM THE LATIN.
to those who are contentious, and believe not the truth, but who believe iniquity, anger, indignation, tribulation, and dis- tress, on every soul of man that worketh evil, on the Jew first, and [afterwards] on the Greek; but glory, and honour, and peace to every one that doeth good, to the Jew first, and [afterwards] to the Greck.”' You will find also innu- merable other passages in Holy Scripture, which manifestly show that we possess freedom of will. Otherwise there would be g contrariety in commandments being given us, by observing which we may be saved, or by transgressing which we may be condemned, if the power of keeping them were not implanted in us.
7. But, seeing there are found in the sacred Scriptures themselves certain expressions occurring in such a connec- tion, that the opposite of this may appear capable of being understood from them, let us bring them forth before us, and, discussing them according to the rule of piety,’ let us 1 Rom. ii. 4-10. 2 Secundum pietatis regulam.
FROM THE GREEK, and revelation of the righteous judgment of God; who will render to every one according to his works: to those who, by patient continuance in well-doing, seek for glory and immor- tality, eternal life; while to those who are contentious, and believe not the truth, but who believe iniquity, anger, wrath, tribulation, and distress, on every soul of man that worketh evil; on the Jew first, and on the Greek: but glory, and honour, and peace to every one that worketh good; to the Jew first, and to the Greck.”! There are, indeed, innumer- able passages in the Scriptures which establish with exceeding clearness the existence of freedom of will.
@. But since certain declarations of the Old Testament and of the New lead to the opposite conclusion—namely, that it docs not depend on ourselves to keep the commandments and to be saved, or to transgress them and to be lost—let us adduce them one by one, and see the explanations of them, i RS yi ors ele, | 2 ieee ee Cap. 1. ] ORIGEN DE PRINCIPIIS. 169 FROM THE LATIN, furnish an explanation of them, in order that from those few passages which we now expound, the solution of those others which resemble them, and by which any power over the will seems to be excluded, may become clear. Those expressions, accordingly, make an impression on very many, which are used by God in speaking of Pharaoh, as when He fre- quently says, “TI will harden Pharaoh’s heart.”? For if he is hardened by God, and commits sin in consequence of being so hardened, the cause of his sin is not himself. And if so, it will appear that Pharaoh does not possess freedom of will; and it will be maintained, as a consequence, that, agreeably to this illustration, neither do others who perish owe the cause of their destruction to the freedom of their own will. That expression, also, in Ezekiel, when he says, “I will take away their stony hearts, and will give them hearts of flesh, that they may walk in my precepts, and keep my ways,”” ' may impress some, inasmuch as it seems to be a gift of God, FROM THE GREEK.
FROM THE GREEK.
in order that from those which we adduce, any one selecting in a similar way all the passages that seem to nullify free- will, may consider what is said about them by way of expla- nation. And now, the statements regarding Pharaoh have troubled many, respecting whom God declared several times, ‘T will harden Pharaoh’s heart.”’ For if he is hardened by God, and commits sin in consequence of being hardened, he is not the cause of sin to himself; and if so, then neither does Pharaoh possess free-will. And some one will say that, in a similar way, they who perish have not free-will, and will not perish of themselves. The declaration also in Ezekiel, “T will take away their stony hearts, and will put in them hearts of flesh, that they may walk in my precepts, and keep my commandments,”*? might lead one to think that it was God who gave the power to walk in His commandments, and to keep His precepts, by His withdrawing the hindrance—the 1 Ex. iv. 21, cf. vii. 3. 2 Ezek. xi. 19, 20.
170 ORIGEN DE PRINCIPIS. [Book m1.
FROM THE LATIN, either to walk in His ways or to keep His precepts,’ if He take away that stony heart which is an obstacle to the keep- ing of His commandments, and bestow and implant a better and more impressible heart, which is called now? a heart of flesh. Consider also the nature of the answer given in the Gospel by our Lord and Saviour to those who inquired of Him why Te spoke to the multitude in parables. His words are: “ That seeing they may not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.”*® ‘The words, moreover, used by the Apostle Paul, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;”* in another passage also, “ that to will and to do are of God;’* and again, elsewhere, ‘Therefore hath He mercy upon whom He will, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who shall resist His will? O man, who art thou that repliest against God? Shall the thing formed say to him who hath 1 Justificationes.
- The word ‘‘now” is added, as the term ‘ flesh” is frequently used in the New Testament in a bad sense (Redepenning).
FROM THE GREEK.
stony heart, and implanting a better—a heart of flesh. And let us look also at the passage in the Gospel—the answer which the Saviour returns to those who inquired why He spake to the multitude in parables. His words are: “ That seeing they might not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.”’ The passage also in Paul: “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.”” The declarations, too, in other places, that “both to will and to do are of God;’® “that God hath mercy upon whom He will have mercy, and whom He will Cf. Matt. iv. 12 and Luke viii. 10.
Crap. 1. ] ORIGEN DI PRINCIPILS. 171 FROM THE LATIN.
formed it, Why hast thon made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour?”'—these and similar declarations seem to have no small influence in preventing very many from believing that every one is to be considered as having freedom over his own will, and in making it appear to be a consequence of the will of God whether a man is either saved or Tost.
8. Let us begin, then, with those words which were spoken to Pharaoh, who is said to have been hardened by God, in order that he might not let the people go; and, along with his case, the language of the apostle also will be considered, where he says, “ Therefore He hath mercy on whom He will, and whom He will He hardeneth.”? For it is on these passages chiefly that the heretics rely, asserting that salva- tion is not in our own power, but that souls are of such a nn cee | FROM THE GREEK.
Ile hardenecth. Thou wilt say then, Why doth He yet find fault? For who hath resisted His will?” The persuasion is of Him that calleth, and not of us.”* ‘Nay, O man, who art thou that repliest against God? Shall the thing formed say to him that hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?”? Now these passages are sufficient of themselves to trouble the multitude, as if man were not possessed of free-will, but as if it were God who saves and destroys whom He will.
8. Let us begin, then, with what is said about Pharaoh— that he was hardened by God, that he might not send away the people; along with which will be examined also the state- ment of the apostle, “ Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.”* And certain of those who hold different opinions misuse these pas- sages, themselves also almost destroying free-will by intro- 172 - ORIGEN DE PRINCIPIS. [Book 111.
FROM THE LATIN. nature as must by all means be either lost or saved; and that in no way can a soul which is of an evil nature become good, or one which is of a virtuous nature be made bad. And hence they maintain that Pharaoh, too, being of a ruined nature, was on that account hardened by God, who hardens those that are of an earthly nature, but has compassion on those who are of a spiritual nature. Let us see, then, what is the meaning of their assertion; and let us, in the first place, request them to tell us whether they maintain that the soul of Pharaoh was of an earthly nature, such as they term lost. They will undoubtedly answer that it was of an earthly nature. If so, then to believe God, or to obey Him, when his nature opposed his so doing, was an impossibility. And if this were his condition by nature, what further need was there for his heart to be hardened, and this not once, but several times, unless indeed because it was possible for him to yield to persuasion? Nor could any one be said to be hardened by another, save him who of himself was not ob- durate. And if he were not obdurate of himself, it follows that neither was he of an earthly nature, but such an one as might give way when overpowered’ by signs and wonders. But he was necessary for God’s purpose, in order that, for the saving of the multitude, He might manifest in him His power by his offering resistance to numerous miracles, and struggling against the will of God, and his heart being by 1 Obstupefactus.
FROM THE GREEK.
ducing ruined natures incapable of salvation, and others saved which it is impossible can be lost; and Pharaoh, they say, as being of a ruined nature, is therefore hardened by God, who has mercy upon the spiritual, but hardens the earthly. Let us see now what they mean. For we shall ask them if Pharaoh was of an earthy nature; and when they answer, we shall say that he who is of an earthy nature is altogether dis- obedient to God: but if disobedient, what need is there of his heart being hardened, and that not once, but frequently?
Cuar. 1.] ORIGEN DE PRINCIPIIS. 173 FROM THE LATIN, this means said to be hardened. Such are our answers, in the first place, to these persons; and by these their assertion may be overturned, according to which they think that Pharaoh was destroyed in consequence of his evil nature.’ And with regard to the language of the Apostle Paul, we must answer them in a similar way. For who are they whom God hardens, according to your view? Those, namely, whom you term of a ruined nature, and who, I am to sup- pose, would have done something else had they not been hardened. If, indeed, they come to destruction in conse- quence of being hardened, they no longer perish naturally, but in virtue of what befalls them. Then, in the next place, upon whom does God show mercy? On those, namely, who are to be saved. And in what respect do those persons stand in need of a second compassion, who are to be saved once by their nature, and so come naturally to blessedness, except that it is shown even from their case, that, because it 1 Naturaliter.
FROM THE GREEK.
Unless perhaps, since it was possible for him to obey (in which case he would certainly have obeyed, as not being earthy, when hard pressed by the signs and wonders), God needs him to be disobedient to a greater degree,’ in order that He may manifest His mighty deeds for the salvation of the multitude, and therefore hardens his heart. This will be our answer to them in the first place, in order to overturn their supposition that Pharaoh was of a ruined nature. And the same reply must be given to them with respect to the statement of the apostle. For whom does God harden? Those who perish, as if they would obey unless they were hardened, or manifestly those who would be saved because they are not of a ruined nature. And on whom has He mercy? Is it on those who are to be saved? And how is there need of a second mercy for those who have been prepared once for salvation, and who will by all means be- 1 xpntes b¢ evroy 6 Otog...xl TAEion dwresbovyros.
174 ORIGEN DE PRINCIPIIS. [ Book Ill.
FROM THE LATIN, was possible for them to perish, they therefore obtain mercy, that so they may not perish, but come to salvation, and possess the kingdom of the good. And let this be our answer to those who devise and invent the fable’ of good or bad. natures, i.e. of earthly or spiritual souls, in consequence of which, as they say, each one is either saved or lost.
9. And now we must return an answer also to those who would have the God of the law to be just only, and not also good; and let us ask such in what manner they consider the heart of Pharaoh to have been hardened by God—by what acts or by what prospective arrangements.” For we must observe the conception of a God* who in our opinion is both just and good, but according to them only just. And let them show us how a God whom they also acknowledge to be just, can with justice cause the heart of a man to be har- 1 Commentitias fabulas introducunt.
2 Quid faciente vel quid prospiciente.
3 Prospectus et intuitus Dei. Such is the rendering of fy2010 by Rufinus.
FROM THE GREEK., come blessed on account of their nature? Unless perhaps, since they are capable of incurring destruction, if they did not receive mercy, they will obtain mercy, in order that they may not incur that destruction of which they are capable, but may be in the condition of those who are saved. And this is our answer to such persons.
9. But to those who think they understand the term “hardened,” we must address the inquiry, What do they mean by saying that God, by His working, hardens the heart, and with what purpose does He do this? For let them observe the conception’ of a God who is in reality just and good; but if they will not allow this, let it be conceded to them for the present that He is just; and let them show how the good and just God, or the just God only, appears to be just, in hardening the heart of him who perishes because of EVYOLAD.
.Y Cuar. 1. | ORIGEN DE PRINCIPHUS. 176 FROM THE LATIN.
dened, that, in consequence of that very hardening, he may sin and be ruined. And how shall the justice of God be de- fended, if He Himself 1s the cause of the destruction of those whom, owing to their unbelief (through their being hardened), He has afterwards condemned by the authority of a judge? For why does He blame him, saying, “ But since thou wilt not let my people go, lo, I will smite all the first-born in Egypt, even thy first-born,”* and whatever else was spoken through Moses by God to Pharaoh? For it behoves every one who maintains the truth of what is recorded in Scripture, and who desires to show that the God of the law and the prophets is just, to render a reason for all these things, and to show how there is in them nothing at all derogatory to the justice of God, since, although they deny His goodness, they admit that He is a just judge, and creator of the world. Different, however, is the method of our reply to those who FROM THE GREEK.: his being hardened: and how the just God becomes th cause of destruction and disobedience, when men are chas- tened by Him on account of their hardness and disobedience. And why does He find fault with him, saying, “Thou wilt not let my people go;”* “Lo, I will smite all the first- born in Egypt, even thy first-born;”? and whatever else is recorded as spoken from God to Pharaoh through the inter- vention of Moses? For he who believes that the Scriptures are true, and that God is just, must necessarily endeavour, if he be honest,’ to show how God, in using such expres- sions, may be distinctly* understood to be just. But if any one should stand, declaring with uncovered head that the Creator of the world was inclined to wickedness,’ we should need other words to answer them.
1 Cf. Ex. iv. 23 and ix. 17. + Cf. Ex. xii. 12.
3 evry vapor. * rpavus.
© troyparpameves Tis yun TH XEPAAN lotaTo Epos TO Tovnpoy sivas Tov Oneesoupy oy.
176 ORIGEN DE PRINCIPIIS. [Book m1.
FROM THE LATIN, assert that the creator of this world is a malignant being, i.e. a devil.
10. But since we acknowledge the God who spoke by Moses to be not only just, but also good, let us carefully in- quire how it is in keeping with the character of a just and good Deity to have hardened the heart of Pharaoh. And let us see whether, following the example of the Apostle Paul, we are able to solve the difficulty by help of some parallel instances: if we can show, e.g., that by one and the same act God has pity upon one individual, but hardens another; not purposing or desiring that he who is hardened should be so, but because, in the manifestation of His goodness and patience, the heart of those who treat His kindness and forbearance with contempt and insolence is hardened by the punishment of their crimes being delayed; while those, on the other hand, who make His goodness and patience the occasion of their repentance and reformation, obtain compassion. To show more clearly, how- ever, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, “ For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom FROM THE GREEK,.