It is strange that Origen asserts that the earth is a prison for an already fallen soul to prevent further evil, because he ignores the word in the Bible that God saw that it was good. In this creation, had no one sinned, the world would have been filled and beautified with natures good without exception; and though there is sin, all things are not therefore full of sin, for the great majority of the heavenly inhabitants preserve their nature's integrity. And even fallen natures contribute to Gods plan and orderliness of the world producing beauty.
Moreover he asserts that the different bodies are possessed by different souls, in the degree that they were good or bad; but that is easily contradicted because every man received the same earthly body even before doing any sin, and because the orderliness of the world cannot correlate with an accidental ordering of fallen souls.
So we conclude with what we have stated: that we can answer the following questions about the world: Who created it? God. How? Through the word of God. Why? Because he is good. If these three facts are a mystical indication of the trinity of God, of the Father, the Son, and the Holy Spirit, we cannot explore in this book completely [see also the later book of Augustine, 'De Trinitate'].
Thursday, May 19, 2011
II.1 chapter 22
But are there not some creatures which are only harmful?
At present they may be, because it is a just punishment for our fallen nature. But we should discover how everything has its own good, if it is in right use. Even the small things show greatness of the wisdom of their creator.
There are some (Manichaeans) who do not want to admit this because they think there is a source of evil separate from God which produced this... But they would see they were mistaken if they saw that God is unchangeable and never harmed by evil, and that the human soul which can be deprived from the good by its own will and sin, is created by God and thus far different from its creator.
At present they may be, because it is a just punishment for our fallen nature. But we should discover how everything has its own good, if it is in right use. Even the small things show greatness of the wisdom of their creator.
There are some (Manichaeans) who do not want to admit this because they think there is a source of evil separate from God which produced this... But they would see they were mistaken if they saw that God is unchangeable and never harmed by evil, and that the human soul which can be deprived from the good by its own will and sin, is created by God and thus far different from its creator.
II.1 chapter 21
What do the words "God saw that it was good" indicate exactly?
It does not mean that God became a knowledge he did not have before he made it. For God does not have a body, such that seeing and thinking would be different, but is eternal and unchangeable, such that the past, present and future are comprehended without transition of thought.
It is instead a statement of approval for us to know it was Gods will that was why it was created. This also Plato has assigned as the most sufficient reason for the creation of the world, that good works might be made by a good God. This completes our knowledge about the creation:
It does not mean that God became a knowledge he did not have before he made it. For God does not have a body, such that seeing and thinking would be different, but is eternal and unchangeable, such that the past, present and future are comprehended without transition of thought.
It is instead a statement of approval for us to know it was Gods will that was why it was created. This also Plato has assigned as the most sufficient reason for the creation of the world, that good works might be made by a good God. This completes our knowledge about the creation:
- who created, was God;
- how it was created, was by the word of God
- why it was created, the will of God.
II.1 chapter 20
God stated the light was good. But of the light and darkness together it is not stated there that it is good (only of the visible light and darkness by the heavenly lights, where darkness is no subject of disapprobation): although God did ordain the darkness in the feelings of the evil angels, he never approved of it.
II.1 chapter 19
The meaning of some places in the Bible is hidden; but although it can be advantageous when it brings forth many truthful insights, it has to be noted that it always can be confirmed by obvious facts or other places in the Bible that are more clear.
In this way we can state the following: that with the creation of the light we can understand the angels to be created; and that a separation has been made between the holy angels and evil angels when it is said that God separated light from darkness. Gods could make this separation even before the evil angels were fallen, by his foreknowledge; and by the same he saw that these angels would persist in the darkness of pride.
In this way we can state the following: that with the creation of the light we can understand the angels to be created; and that a separation has been made between the holy angels and evil angels when it is said that God separated light from darkness. Gods could make this separation even before the evil angels were fallen, by his foreknowledge; and by the same he saw that these angels would persist in the darkness of pride.
II.1 chapter 18
For God would never have created any, I do not say angel, but even man, whose future wickedness he foreknew, unless he had equally known to what uses in behalf of the good he could turn him. In the orderliness of the world evil occurs as a contrast to the good, therefore making the good more beautiful.
II.1 chapter 17
How does evil influence nature?
Vice is contrary to nature, such that it can only damage it. It would be no vice to depart from God if it were not better to nature to abide with God. The word vice already suggests that there has to be a better nature. Likewise the evil will is a witness of a prior good nature.
But God, as he is the supremely good creator of good natures, so is he of evil wills the most just ruler; so that, while they make an ill use of good natures, he makes a good use even of evil wills. It has been always determined by God in his foreknowledge how he would use evil for good purpose.
Vice is contrary to nature, such that it can only damage it. It would be no vice to depart from God if it were not better to nature to abide with God. The word vice already suggests that there has to be a better nature. Likewise the evil will is a witness of a prior good nature.
But God, as he is the supremely good creator of good natures, so is he of evil wills the most just ruler; so that, while they make an ill use of good natures, he makes a good use even of evil wills. It has been always determined by God in his foreknowledge how he would use evil for good purpose.
II.1 chapter 16
When it is said that an angel exceeds other creatures, is it not impossible to maintain this for the angels that became evil?
The first we say due to an ordering in nature: from inanimate to animate, sensitive, intellectual, and finally immortal is higher than mortal. But there is another ordering according to utility or advantage, which is influenced by our will or love. Therefore in the scale of a just will, good men are of greater value than fallen angels.
The first we say due to an ordering in nature: from inanimate to animate, sensitive, intellectual, and finally immortal is higher than mortal. But there is another ordering according to utility or advantage, which is influenced by our will or love. Therefore in the scale of a just will, good men are of greater value than fallen angels.
II.1 chapter 15
It is certain that there is no evil from the beginning. When it is said "The devil sins from the beginning" (1 John 3:8) it is not meant "from the beginning of his creation". The same with other texts in the Bible: they indicate his fallen state.
For everything, even the smallest creatures, is created by God; and God has not made anything evil.
For everything, even the smallest creatures, is created by God; and God has not made anything evil.
II.1 chapter 14
From the devil it is said: "He abode not in the truth, because the truth is not in him" (Gospel according to John, chapter 8, verse 44). This does not mean that the second part "because the truth is not in him" means to indicate a cause; but it indicates an outcome. We might rephrase: "We can judge he abode not in the truth, because we can see the truth has left him".
II.1 chapter 13
From all this, it will readily occur to any one that the blessedness which an intelligent being desires as its legitimate object results from a combination of these two things, namely, that it uninterruptedly enjoy the unchangeable good, which is God; and that it be delivered from all dubiety, and know certainly that it shall eternally abide in the same enjoyment.
We believe the holy angels do have this blessedness; and still it is impossible that the angels which became evil could have had the same certain blessedness. So one should have to hold that the holy angels received this certain blessedness only later, unless one holds that they were unequal from the beginning. Or one could advocate that the angels which became evil refused the obidience to God from the beginning and therefore never received any blessedness.
We believe the holy angels do have this blessedness; and still it is impossible that the angels which became evil could have had the same certain blessedness. So one should have to hold that the holy angels received this certain blessedness only later, unless one holds that they were unequal from the beginning. Or one could advocate that the angels which became evil refused the obidience to God from the beginning and therefore never received any blessedness.
II.1 chapter 12
For who would deny that first man in paradise took part in blessedness too, before sinning against God?
And even in the present we call blessed, whom we see leading a righteous and holy life, in hope of immortality, who have no harrowing remorse of conscience, but obtain readily divine remission of the sins of their present infirmity. They are blessed because they live in hope of the outcome of their life that is sure, being informed by revelation, in a just and secret judgement that deceives nobody. Although they are less happy in their present life they are even more blessed than first man in paradise, because they are not ignorant or unsure of the outcome.
And even in the present we call blessed, whom we see leading a righteous and holy life, in hope of immortality, who have no harrowing remorse of conscience, but obtain readily divine remission of the sins of their present infirmity. They are blessed because they live in hope of the outcome of their life that is sure, being informed by revelation, in a just and secret judgement that deceives nobody. Although they are less happy in their present life they are even more blessed than first man in paradise, because they are not ignorant or unsure of the outcome.
II.1 chapter 11
But is evil not too from the beginning? Otherwise, when did it come into existence?
Evil is not from the beginning, but some of the angels departed from the wisdom in which they took part from creation. It however poses us for a problem to think about their partaking in that wisdom and blessedness compared to the holy angels which did stay in that wisdom. For we believe that they had a blessedness that was not ignorant of the future, and that did not have to fear the possibility of change on the other hand.
Blessedness, like wisdom, is perfect in God; but to the extent of their nature the angels could take part of it, though not like God.
Evil is not from the beginning, but some of the angels departed from the wisdom in which they took part from creation. It however poses us for a problem to think about their partaking in that wisdom and blessedness compared to the holy angels which did stay in that wisdom. For we believe that they had a blessedness that was not ignorant of the future, and that did not have to fear the possibility of change on the other hand.
Blessedness, like wisdom, is perfect in God; but to the extent of their nature the angels could take part of it, though not like God.
II.1 chapter 10
What is the relation in being between God and the world he created? Is it the case that everything came forth from the One, like the school of Plato says?
Only God is one and therefore unchangeable. From this everything which is good is created, but not being one and therefore changeable.
They are created, not emanated. Because what is begotten from the one good, is one too and identical; these two we call the Father and the Son, and they are together with their Spirit, called the Holy Spirit, which is not identical with the Father nor with the Son, but likewise one and unchangeable, one God.
The trinity of God is distinct (though the same), not a singularity; but inseparable. Other things can be deprived of what they are grouped with; but the trinity in God is what it is with.
Therefore we only call that one, which is divine, because in it quality and substance are one; and because it does not need any quality from outside.
The wisdom with which God created the world is likewise one, but called 'manifold' because it contains many things, all the invisible and unchangeable reasons with which the visible and changeable things were made.
Only God is one and therefore unchangeable. From this everything which is good is created, but not being one and therefore changeable.
They are created, not emanated. Because what is begotten from the one good, is one too and identical; these two we call the Father and the Son, and they are together with their Spirit, called the Holy Spirit, which is not identical with the Father nor with the Son, but likewise one and unchangeable, one God.
The trinity of God is distinct (though the same), not a singularity; but inseparable. Other things can be deprived of what they are grouped with; but the trinity in God is what it is with.
Therefore we only call that one, which is divine, because in it quality and substance are one; and because it does not need any quality from outside.
The wisdom with which God created the world is likewise one, but called 'manifold' because it contains many things, all the invisible and unchangeable reasons with which the visible and changeable things were made.
II.1 chapter 9
Can you say more about the City of God?
Part of it are the holy angels. We do not know everything about them; the Bible does not have an explicit word when they were created (only that they are certainly created by God). But we can derive that they were created at the first day where it is said that God created the light, because they are said (the book of Job, chapter 38, verse 7) to have been present during the other works of creation.
They are the light not in themselves, but in God. Only if they depart from this light they become impure, as are all those who are called evil spirits. Therefore there is no other source of evil than deprivation of the good of God.
Part of it are the holy angels. We do not know everything about them; the Bible does not have an explicit word when they were created (only that they are certainly created by God). But we can derive that they were created at the first day where it is said that God created the light, because they are said (the book of Job, chapter 38, verse 7) to have been present during the other works of creation.
They are the light not in themselves, but in God. Only if they depart from this light they become impure, as are all those who are called evil spirits. Therefore there is no other source of evil than deprivation of the good of God.
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