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De Principiis
Origen of Alexandria
Book 2 · Chapter 11 About this work Origen’s systematic exploration of God, Christ, spiritual beings, creation, Scripture, freedom, and restoration, preserved largely through a Latin translation whose handling of the Greek original remains debated.
Author Origen of Alexandria
Date c. AD 220–230
Origin Alexandria
Genre Theological Treatise The title follows common modern usage; the surviving Latin translation complicates reconstruction of Origen’s exact wording.
Chapter XI.—On Counter Promises. Section 1 1 . Let us now briefly see what views
‹ Book 2 · Chapter 10 Book 3 · Introduction ›
we
are
to
form
regarding
promises
.
It
is
certain
that
there
is
no
living
thing
which
can
be
altogether
inactive
and
immoveable
,
but
delights
in
motion
of
every
kind
,
and
in
perpetual
activity
and
volition
;
and
this
nature
,
I
think
it
evident
,
is
in
all
living
things
.
Much
more
,
then
,
must
a
rational
animal
,
i
.
e
.
,
the
nature
of
man
,
be
in
perpetual
movement
and
activity
.
If
,
indeed
,
he
is
forgetful
of
himself
,
and
ignorant
of
what
becomes
him
,
all
his
efforts
are
directed
to
serve
the
uses
of
the
body
,
and
in
all
his
movements
he
is
occupied
with
his
own
pleasures
and
bodily
lusts
;
but
if
he
be
one
who
studies
to
care
or
provide
for
the
general
good
,
then
,
either
by
consulting
for
the
benefit
of
the
state
or
by
obeying
the
magistrates
,
he
exerts
himself
for
that
,
whatever
it
is
,
which
may
seem
certainly
to
promote
the
public
advantage
.
And
if
now
any
one
be
of
such
a
nature
as
to
understand
that
there
is
something
better
than
those
things
which
seem
to
be
corporeal
,
and
so
bestow
his
labour
upon
wisdom
and
science
,
then
he
will
undoubtedly
direct
all
his
attention
towards
pursuits
of
that
kind
,
that
he
may
,
by
inquiring
into
the
truth
,
ascertain
the
causes
and
reason
of
things
.
As
therefore
,
in
this
life
,
one
man
deems
it
the
highest
good
to
enjoy
bodily
pleasures
,
another
to
consult
for
the
benefit
of
the
community
,
a
third
to
devote
attention
to
study
and
learning
;
so
let
us
inquire
whether
in
that
life
which
is
the
true
one
(
which
is
said
to
be
hidden
with
Christ
in
God
,
i
.
e
.
,
in
that
eternal
life
)
,
there
will
be
for
us
some
such
order
and
condition
of
existence
.
Section 2 2 . Certain persons , then , refusing the labour of thinking , and adopting a superficial view of the letter of the law , and yielding rather in some measure to the indulgence of their own desires and lusts , being disciples of the letter alone , are of opinion that the fulfilment of the promises of the future are to be looked for in bodily pleasure and luxury ; and therefore they especially desire to have again , after the resurrection , such bodily structures as may never be without the power of eating , and drinking , and performing all the functions of flesh and blood , not following the opinion of the Apostle Paul regarding the resurrection of a spiritual body . And consequently they say , that after the resurrection there will be marriages , and the begetting of children , imagining to themselves that the earthly city of Jerusalem is to be rebuilt , its foundations laid in precious stones , and its walls constructed of jasper , and its battlements of crystal ; that it is to have a wall composed of many precious stones , as jasper , and sapphire , and chalcedony , and emerald , and sardonyx , and onyx , and chrysolite , and chrysoprase , and jacinth , and amethyst . Moreover , they think that the natives of other countries are to be given them as the ministers of their pleasures , whom they are to employ either as tillers of the field or builders of walls , and by whom their ruined and fallen city is again to be raised up ; and they think that they are to receive the wealth of the nations to live on , and that they will have control over their riches ; that even the camels of Midian and Kedar will come , and bring to them gold , and incense , and precious stones . And these views they think to establish on the authority of the prophets by those promises which are written regarding Jerusalem ; and by those passages also where it is said , that they who serve the Lord shall eat and drink , but that sinners shall hunger and thirst ; that the righteous shall be joyful , but that sorrow shall possess the wicked . And from the New Testament also they quote the saying of the Saviour , in which He makes a promise to His disciples concerning the joy of wine , saying , “ Henceforth I shall not drink of this cup , until I drink it with you new in My Father’s kingdom . ” They add , moreover , that declaration , in which the Saviour calls those blessed who now hunger and thirst , promising them that they shall be satisfied ; and many other scriptural illustrations are adduced by them , the meaning of which they do not perceive is to be taken figuratively . Then , again , agreeably to the form of things in this life , and according to the gradations of the dignities or ranks in this world , or the greatness of their powers , they think they are to be kings and princes , like those earthly monarchs who now exist ; chiefly , as it appears , on account of that expression in the Gospel : “ Have thou power over five cities . ” And to speak shortly , according to the manner of things in this life in all similar matters , do they desire the fulfilment of all things looked for in the promises , viz . , that what now is should exist again . Such are the views of those who , while believing in Christ , understand the divine Scriptures in a sort of Jewish sense , drawing from them nothing worthy of the divine promises .
Section 3 3 . Those , however , who receive the representations of Scripture according to the understanding of the apostles , entertain the hope that the saints will eat indeed , but that it will be the bread of life , which may nourish the soul with the food of truth and wisdom , and enlighten the mind , and cause it to drink from the cup of divine wisdom , according to the declaration of holy Scripture : “ Wisdom has prepared her table , she has killed her beasts , she has mingled her wine in her cup , and she cries with a loud voice , Come to me , eat the bread which I have prepared for you , and drink the wine which I have mingled . ” By this food of wisdom , the understanding , being nourished to an entire and perfect condition like that in which man was made at the beginning , is restored to the image and likeness of God ; so that , although an individual may depart from this life less perfectly instructed , but who has done works that are approved of , he will be capable of receiving instruction in that Jerusalem , the city of the saints , i . e . , he will be educated and moulded , and made a living stone , a stone elect and precious , because he has undergone with firmness and constancy the struggles of life and the trials of piety ; and will there come to a truer and clearer knowledge of that which here has been already predicted , viz . , that “ man shall not live by bread alone , but by every word which proceedeth from the mouth of God . ” And they also are to be understood to be the princes and rulers who both govern those of lower rank , and instruct them , and teach them , and train them to divine things .
Section 4 4 . But if these views should not appear to fill the minds of those who hope for such results with a becoming desire , let us go back a little , and , irrespective of the natural and innate longing of the mind for the thing itself , let us make inquiry so that we may be able at last to describe , as it were , the very forms of the bread of life , and the quality of that wine , and the peculiar nature of the principalities , all in conformity with the spiritual view of things . Now , as in those arts which are usually performed by means of manual labour , the reason why a thing is done , or why it is of a special quality , or for a special purpose , is an object of investigation to the mind , while the actual work itself is unfolded to view by the agency of the hands ; so , in those works of God which were created by Him , it is to be observed that the reason and understanding of those things which we see done by Him remains undisclosed . And as , when our eye beholds the products of an artist’s labour , the mind , immediately on perceiving anything of unusual artistic excellence , burns to know of what nature it is , or how it was formed , or to what purposes it was fashioned ; so , in a much greater degree , and in one that is beyond all comparison , does the mind burn with an inexpressible desire to know the reason of those things which we see done by God . This desire , this longing , we believe to be unquestionably implanted within us by God ; and as the eye naturally seeks the light and vision , and our body naturally desires food and drink , so our mind is possessed with a becoming and natural desire to become acquainted with the truth of God and the causes of things . Now we have received this desire from God , not in order that it should never be gratified or be capable of gratification ; otherwise the love of truth would appear to have been implanted by God into our minds to no purpose , if it were never to have an opportunity of satisfaction . Whence also , even in this life , those who devote themselves with great labour to the pursuits of piety and religion , although obtaining only some small fragments from the numerous and immense treasures of divine knowledge , yet , by the very circumstance that their mind and soul is engaged in these pursuits , and that in the eagerness of their desire they outstrip themselves , do they derive much advantage ; and , because their minds are directed to the study and love of the investigation of truth , are they made fitter for receiving the instruction that is to come ; as if , when one would paint an image , he were first with a light pencil to trace out the outlines of the coming picture , and prepare marks for the reception of the features that are to be afterwards added , this preliminary sketch in outline is found to prepare the way for the laying on of the true colours of the painting ; so , in a measure , an outline and sketch may be traced on the tablets of our heart by the pencil of our Lord Jesus Christ . And therefore perhaps is it said , “ Unto every one that hath shall be given , and be added . ” By which it is established , that to those who possess in this life a kind of outline of truth and knowledge , shall be added the beauty of a perfect image in the future .
Section 5 5 . Some such desire , I apprehend , was indicated by him who said , “ I am in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better ; ” knowing that when he should have returned to Christ he would then know more clearly the reasons of all things which are done on earth , either respecting man , or the soul of man , or the mind ; or regarding any other subject , such as , for instance , what is the Spirit that operates , what also is the vital spirit , or what is the grace of the Holy Spirit that is given to believers . Then also will he understand what Israel appears to be , or what is meant by the diversity of nations ; what the twelve tribes of Israel mean , and what the individual people of each tribe . Then , too , will he understand the reason of the priests and Levites , and of the different priestly orders , the type of which was in Moses , and also what is the true meaning of the jubilees , and of the weeks of years with God . He will see also the reasons for the festival days , and holy days , and for all the sacrifices and purifications . He will perceive also the reason of the purgation from leprosy , and what the different kinds of leprosy are , and the reason of the purgation of those who lose their seed . He will come to know , moreover , what are the good influences , and their greatness , and their qualities ; and those too which are of a contrary kind , and what the affection of the former , and what the strife - causing emulation of the latter is towards men . He will behold also the nature of the soul , and the diversity of animals ( whether of those which live in the water , or of birds , or of wild beasts ) , and why each of the genera is subdivided into so many species ; and what intention of the Creator , or what purpose of His wisdom , is concealed in each individual thing . He will become acquainted , too , with the reason why certain properties are found associated with certain roots or herbs , and why , on the other hand , evil effects are averted by other herbs and roots . He will know , moreover , the nature of the apostate angels , and the reason why they have power to flatter in some things those who do not despise them with the whole power of faith , and why they exist for the purpose of deceiving and leading men astray . He will learn , too , the judgment of Divine Providence on each individual thing ; and that , of those events which happen to men , none occur by accident or chance , but in accordance with a plan so carefully considered , and so stupendous , that it does not overlook even the number of the hairs of the heads , not merely of the saints , but perhaps of all human beings , and the plan of which providential government extends even to caring for the sale of two sparrows for a denarius , whether sparrows there be understood figuratively or literally . Now indeed this providential government is still a subject of investigation , but then it will be fully manifested . From all which we are to suppose , that meanwhile not a little time may pass by until the reason of those things only which are upon the earth be pointed out to the worthy and deserving after their departure from life , that by the knowledge of all these things , and by the grace of full knowledge , they may enjoy an unspeakable joy . Then , if that atmosphere which is between heaven and earth is not devoid of inhabitants , and those of a rational kind , as the apostle says , “ Wherein in times past ye walked according to the course of this world , according to the prince of the power of the air , the spirit who now worketh in the children of disobedience . ” And again he says , “ We shall be caught up in the clouds to meet Christ in the air , and so shall we ever be with the Lord . ”
Section 6 6 . We are therefore to suppose that the saints will remain there until they recognise the twofold mode of government in those things which are performed in the air . And when I say “ twofold mode , ” I mean this : When we were upon earth , we saw either animals or trees , and beheld the differences among them , and also the very great diversity among men ; but although we saw these things , we did not understand the reason of them ; and this only was suggested to us from the visible diversity , that we should examine and inquire upon what principle these things were either created or diversely arranged . And a zeal or desire for knowledge of this kind being conceived by us on earth , the full understanding and comprehension of it will be granted after death , if indeed the result should follow according to our expectations . When , therefore , we shall have fully comprehended its nature , we shall understand in a twofold manner what we saw on earth . Some such view , then , must we hold regarding this abode in the air . I think , therefore , that all the saints who depart from this life will remain in some place situated on the earth , which holy Scripture calls paradise , as in some place of instruction , and , so to speak , class - room or school of souls , in which they are to be instructed regarding all the things which they had seen on earth , and are to receive also some information respecting things that are to follow in the future , as even when in this life they had obtained in some degree indications of future events , although “ through a glass darkly , ” all of which are revealed more clearly and distinctly to the saints in their proper time and place . If any one indeed be pure in heart , and holy in mind , and more practised in perception , he will , by making more rapid progress , quickly ascend to a place in the air , and reach the kingdom of heaven , through those mansions , so to speak , in the various places which the Greeks have termed spheres , i . e . , globes , but which holy Scripture has called heavens ; in each of which he will first see clearly what is done there , and in the second place , will discover the reason why things are so done : and thus he will in order pass through all gradations , following Him who hath passed into the heavens , Jesus the Son of God , who said , “ I will that where I am , these may be also . ” And of this diversity of places He speaks , when He says , “ In My Father’s house are many mansions . ” He Himself is everywhere , and passes swiftly through all things ; nor are we any longer to understand Him as existing in those narrow limits in which He was once confined for our sakes , i . e . , not in that circumscribed body which He occupied on earth , when dwelling among men , according to which He might be considered as enclosed in some one place .
Section 7 7 . When , then , the saints shall have reached the celestial abodes , they will clearly see the nature of the stars one by one , and will understand whether they are endued with life , or their condition , whatever it is . And they will comprehend also the other reasons for the works of God , which He Himself will reveal to them . For He will show to them , as to children , the causes of things and the power of His creation , and will explain why that star was placed in that particular quarter of the sky , and why it was separated from another by so great an intervening space ; what , e . g . , would have been the consequence if it had been nearer or more remote ; or if that star had been larger than this , how the totality of things would not have remained the same , but all would have been transformed into a different condition of being . And so , when they have finished all those matters which are connected with the stars , and with the heavenly revolutions , they will come to those which are not seen , or to those whose names only we have heard , and to things which are invisible , which the Apostle Paul has informed us are numerous , although what they are , or what difference may exist among them , we cannot even conjecture by our feeble intellect . And thus the rational nature , growing by each individual step , not as it grew in this life in flesh , and body , and soul , but enlarged in understanding and in power of perception , is raised as a mind already perfect to perfect knowledge , no longer at all impeded by those carnal senses , but increased in intellectual growth ; and ever gazing purely , and , so to speak , face to face , on the causes of things , it attains perfection , firstly , viz . , that by which it ascends to ( the truth ) , and secondly , that by which it abides in it , having problems and the understanding of things , and the causes of events , as the food on which it may feast . For as in this life our bodies grow physically to what they are , through a sufficiency of food in early life supplying the means of increase , but after the due height has been attained we use food no longer to grow , but to live , and to be preserved in life by it ; so also I think that the mind , when it has attained perfection , eats and avails itself of suitable and appropriate food in such a degree , that nothing ought to be either deficient or superfluous . And in all things this food is to be understood as the contemplation and understanding of God , which is of a measure appropriate and suitable to this nature , which was made and created ; and this measure it is proper should be observed by every one of those who are beginning to see God , i . e . , to understand Him through purity of heart .
