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TOPIC: Nicene Fathers Vol 04 (Other Topics in this Collection)
SUBJECT: 14.03.13 Principus Book III Part 5
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5. With respect, however, to the following being ranked among the works of the flesh, viz., heresies, and envyings, and contentions, or other (vices), they so understand the passage, that the mind, being rendered grosser in feeling, from its yielding itself to the passions of the body, and being oppressed by the mass of its vices, and having no refined or spiritual feelings, is said to be made flesh, and derives its name from that in which it exhibits more vigour and force of will.hyperlink They also make this further inquiry, "Who will be found, or who will be said to be, the creator of this evil sense, called the sense of the flesh? "Because they defend the opinion that there is no other creator of soul and flesh than God. And if we were to assert that the good God created anything in His own creation that was hostile to Himself, it would appear to be a manifest absurdity. If, then, it is written, that "carnal wisdom is enmity against God,"hyperlink and if this be declared to be a result of creation, God Himself will appear to have formed a nature hostile to Himself, which cannot be subject to Him nor to His law, as if it were (supposed to be) an animal of which such qualities are predicated. And if this view be admitted, in what respect will it appear to differ from that of those who maintain that souls of different natures are created, which, according to their natures,hyperlink are destined either to be lost or saved? But this is an opinion of the heretics alone, who, not being able to maintain the justice of God on grounds of piety, compose impious inventions of this kind. And now we have brought forward to the best of our ability, in the person of each of the parties, what might be advanced by way of argument regarding the several views, and let the reader choose out of them for himself that which he thinks ought to be preferred.
Chapter V.-That the World Took Its Beginning in Time.
1. And now, since there is one of the articles of the Churchhyperlink which is held principally in consequence of our belief in the truth of our sacred history, viz. that this world was created and took its beginning at a certain time, and, in conformity to the cycle of timehyperlink decreed to all things, is to be destroyed on account of its corruption, there seems no absurdity in re-discussing a few points connected with this subject. And so far, indeed, as the credibility of Scripture is concerned, the declarations on such a matter seem easy of proof. Even the heretics, although widely opposed on many other things, yet on this appear to be at one, yielding to the authority of Scripture.
Concerning, then, the creation of the world, *hyperlinktion of Scripture can give us more information regarding it, than the account which Moses has transmitted respecting its origin? And although it comprehends matters of pro-founder significance than the mere historical narrative appears to indicate, and contains very many things that are to be spiritually understood, and employs the letter, as a kind of veil, in treating of profound and mystical subjects; nevertheless the language of the narrator shows that all visible things were created at a certain time. But with regard to the consummation of the world, Jacob is the first who gives any information, in addressing his children in the words: "Gather yourselves together unto me, ye sons of Jacob, that I may tell you what shall be in the last days," or "after the last days."hyperlink If, then, there be "last days," or a period "succeeding the last days," the days which had a beginning must necessarily come to an end. David, too, declares: "The heavens shall perish, but Thou shall endure; yea, all of them shall wax old as doth a garment: as a vesture shalt Thou change them, and they shall be changed: but Thou art the same, and Thy years shall have no end."hyperlink Our Lord and Saviour, indeed, in the words, "He who made them at the beginning, made them male and female,"hyperlink Himself bears witness that the world was created; and again, when He says, "Heaven and earth shall pass away, but My word shall not pass away,"hyperlink He points out that they are perishable, and must come to an end. The apostle, moreover, in declaring that "the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God,"hyperlink manifestly announces the end of the world; as he does also when he again says, "The fashion of this world passeth away."hyperlink Now, by the expression which he employs, "that the creature was made subject to vanity," he shows that there was a beginning to this world: for if the creature were made subject to vanity on account of some hope, it was certainly made subject from a cause; and seeing it was from a cause, it must necessarily have had a beginning: for, without some beginning, the creature could not be subject to vanity, nor could that (creature) hope to be freed from the bondage of corruption, which had not begun to serve. But any one who chooses to search at his leisure, will find numerous other passages in holy Scripture in which the world is both said to have a beginning and to hope for an end.
2. Now, if there be any one who would here oppose either the authority or credibility of our Scriptures,hyperlink we would ask of him whether he asserts that God can, or cannot, comprehend all things? To assert that He cannot, would manifestly be an act of impiety. If then he answer, as he must, that God comprehends all things, it follows from the very fact of their being capable of comprehension, that they are understood to have a beginning and an end, seeing that which is altogether without any beginning cannot be at all comprehended. For however far understanding may extend, so far is the faculty of comprehending illimitably withdrawn and removed when there is held to be no beginning.
3. But this is the objection which they generally raise: they say, "If the world had its beginning in time, what was God doing before the world began? For it is at once impious and absurd to say that the nature of God is inactive and immoveable, or to suppose that goodness at one time did not do good, and omnipotence at one time did not exercise its power." Such is the objection which they are accustomed to make to our statement that this world had its beginning at a certain time, and that, agreeably to our belief in Scripture, we can calculate the years of its past duration. To these propositions I consider that none of the heretics can easily return an answer that will be in conformity with the nature of their opinions. But we can give a logical answer in accordance with the standard of religion,hyperlink when we say that not then for the first time did God begin to work when He made this visible world; but as, after its destruction, there will be another world, so also we believe that others existed before the present came into being. And both of these positions will be confirmed by the authority of holy Scripture. For that there will be another world after this, is taught by Isaiah, who says, "There will be new heavens, and a new earth, which I shall make to abide in my sight, saith the Lord; "hyperlink and that before this world others also existed is shown by Eccelesiastes, in the words: "What is that which hath been? Even that which shall be. And what is that which has been created? Even this which is to be created: and there is nothing altogether new under the sun. Who shall speak and declare, Lo, this is new? It hath already been in the ages which have been before us."hyperlink By these testimonies it is established both that there were ageshyperlink before our own, and that there will be others after it. It is not, however, to be supposed that several worlds existed at once, but that, after the end of this present world, others will take their beginning; respecting which it is unnecessary to repeat each particular statement, seeing we have already done so in the preceding pages.
4. This point, indeed, is not to be idly passed by, that the holy Scriptures have called the creation of the world by a new and peculiar name, terming it katabolh/, which has been very improperly translated into Latin by "constitutio; "for in Greek katabolh/ signifies rather "dejicere," i.e., to cast downwards,-a word which has been, as we have already remarked, improperly translated into Latin by the phrase "constitutio mun-di," as in the Gospel according to John, where the Saviour says, "And there will be tribulation in those days, such as was not since the beginning of the world; "hyperlink in which passage katabolh/ is rendered by beginning (constitutio), which is to be understood as above explained. The apostle also, in the Epistle to the Ephesians, has employed the same language, saying, "Who hath chosen us before the foundation of the world; "hyperlink and this foundation he calls katabolh/, to be understood in the same sense as before. It seems worth while, then, to inquire what is meant by this new term; and I am, indeed, of opinionhyperlink that, as the end and consummation of the saints will be in those (ages) which are not seen, and are eternal, we must conclude (as frequently pointed out in the preceding pages), from a contemplation of that very end, that rational creatures had also a similar beginning. And if they had a beginning such as the end for which they hope, they existed undoubtedly from the very beginning in those (ages) which are not seen, and are eternal.hyperlink And if this is so, then there has been a descent from a higher to a lower condition, on the part not only of those souls who have deserved the change by the variety of their movements, but also on that of those who, in order to serve the whole world, were brought down from those higher and invisible spheres to these lower and visible ones, although against their will-"Because the creature was subjected to vanity, not willingly, but because of Him who subjected the same in hope; "hyperlink so that both sun, and moon, and stars, and angels might discharge their duty to the world, and to those souls which, on account of their excessive mental defects, stood in need of bodies of a grosser and more solid nature; and for the sake of those for whom this arrangement was necessary, this visible world was also called into being. From this it follows, that by the use of the word a descent from a higher to a lower condition, shared by all in common, would seem to be pointed out. The hope indeed of freedom is entertained by the whole of creation-of being liberated from the corruption of slavery-when the sons of God, who either fell away or were scattered abroad,hyperlink shall be gathered together into one, or when they shall have fulfilled their other duties in this world, which are known to God alone, the Disposer of all things. We are, indeed, to suppose that the world was created of such quality and capacity as to contain not only all those souls which it was determined should be trained in this world, but also all those powers which were prepared to attend, and serve, and assist them. For it is established by many declarations that all rational creatures are of one nature: on which ground alone could the justice of God in all His dealings with them be defended, seeing every one has the reason in himself, why he has been placed in this or that rank in life.
5. This arrangement of things, then, which God afterwards appointed (for He had, from the very origin of the world, clearly perceived the reasons and causes affecting those who, either owing to mental deficiencies, deserved to enter into bodies, or those who were carried away by their desire for visible things, and those also who, either willingly or unwillingly, were compelled, (by Him who subjected the same in hope), to perform certain services to such as had fallen into that condition), not being understood by some, who failed to perceive that it was owing to preceding causes, originating in free-will, that this variety of arrangement had been instituted by God, they have concluded that all things in this world are directed either by fortuitous movements or by a necessary fate, and that nothing is within the power of our own will. And, therefore, also they were unable to show that the providence of God was beyond the reach of censure.
6. But as we have said that all the souls who lived in this world stood in need of many ministers, or rulers, or assistants; so, in the last times, when the end of the world is already imminent and near, and the whole human race is verging upon the last destruction, and when not only those who were governed by others have been reduced to weakness, but those also to whom had been committed the cares of government, it was no longer such help nor such defenders that were needed, but the help of the Author and Creator Himself was required to restore to the one the discipline of obedience, which had been corrupted and profaned, and to the other the discipline of rule. And hence the only-begotten Son of God, who was the Word and the Wisdom of the Father, when He was in the possession of that glory with the Father, which He had before the world was, divested Himselfhyperlink of it, and, taking the form of a servant, was made obedient unto death, that He might teach obedience to those who could not otherwise than by obedience obtain salvation. He restored also the laws of rule and governmenthyperlink which had been corrupted, by subduing all enemies under His feet, that by this means (for it was necessary that He should reign until He had put all enemies under His feet, and destroyed the last enemy-death) He might teach rulers themselves moderation in their government. As He had come, then, to restore the discipline, not only of government, but of obedience, as we have said, accomplishing in Himself first what He desired to be accomplished by others, He became obedient to the Father, not only to the death of the cross, but also, in the end of the world, embracing in Himself all whom He subjects to the Father, and who by Him come to salvation, He Himself, along with them, and in them, is said also to be subject to the Father; all things subsisting in Him, and He Himself being the Head of all things, and in Him being the salvation and the fulness of those who obtain salvation. And this consequently is what the apostle says of Him: "And when all things shall be subjected to Him, then shall the Son also Himself be subject to Him that put all things under Him, that God may be all in all."
7. I know not, indeed, how the heretics, not understanding the meaning of the apostle in these words, consider the termhyperlink "subjection" degrading as applied to the Son; for if the propriety of the title be called in question, it may easily be ascertained from making a contrary supposition. Because if it be not good to be in subjection, it follows that the opposite will be good, viz., not to be in subjection. Now the language of the apostle, according to their view, appears to indicate by these words, "And when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him,"hyperlink that He, who is not now in subjection to the Father, will become subject to Him when the Father shall have first subdued all things unto Him. But I am astonished how it can be conceived to be the meaning, that He who, while all things are not yet subdued to Him, is not Himself in subjection, should-at a time when all things have been subdued to Him, and when He has become King of all men, and holds sway over all things-be supposed then to be made subject, seeing He was not formerly in subjection; for such do not understand that the subjection of Christ to the Father indicates that our happiness has attained to perfection, and that the work undertaken by Him has been brought to a victorious termination, seeing He has not only purified the power of supreme government over the whole of creation, but presents to the Father the principles of the obedience and subjection of the human race in a corrected and improved condition.hyperlink If, then, that subjection be held to be good and salutary by which the Son is said to be subject to the Father, it is an extremely rational and logical inference to deduce that the subjection also of enemies, which is said to be made to the Son of God, should be understood as being also salutary and useful; as if, when the Son is said to be subject to the Father, the perfect restoration of the whole of creation is signified, so also, when enemies are said to be subjected to the Son of God, the salvation of the conquered and the restoration of the lost is in that understood to consist.
8. This subjection, however, will be accomplished in certain ways, and after certain training, and at certain times; for it is not to be imagined that the subjection is to be brought about by the pressure of necessity (lest the whole world should then appear to be subdued to God by force), but by word, reason, and doctrine; by a call to a better course of things, by the best systems of training, by the employment also of suitable and appropriate threatenings, which will justly impend over those who despise any care or attention to their salvation and usefulness. In a word, we men also, in training either our slaves or children, restrain them by threats and fear while they are, by reason of their tender age, incapable of using their reason; but when they have begun to understand what is good, and useful, and honourable, the fear of the lash being over, they acquiesce through the suasion of words and reason in all that is good. But how, consistently with the preservation of freedom of will in all rational creatures, each one ought to be regulated, i.e., who they are whom the word of God finds and trains, as if they were already prepared and capable of it; who they are whom it puts off to a later time; who these are from whom it is altogether concealed, and who are so situated as to be far from hearing it; who those, again, are who despise the word of God when made known and preached to them, and who are driven by a kind of correction and chastisement to salvation, and whose conversion is in a certain degree demanded and extorted; who those are to whom certain opportunities of salvation are afforded, so that sometimes, their faith being proved by an answer alone,hyperlink they have unquestionably obtained salvation;hyperlink -from what causes or on what occasions these results take place, or what the divine wisdom sees within them, or what movements of their will leads God so to arrange all these things, is known to Him alone, and to His only-begotten Son, through whom all things were created and restored, and to the Holy Spirit, through whom all things are sanctified, who proceedeth from the Father,hyperlink to whom be glory for ever and ever. Amen.
Chapter VI.-On the End of the World.
1. Now, respecting the end of the world and the consummation of all things, we have stated in the preceding pages, to the best of our ability, so far as the authority of holy Scripture enabled us, what we deem sufficient for purposes of instruction; and we shall here only add a few admonitory remarks, since the order of investigation has brought us back to the subject. The highest good, then, after the attainment of which the whole of rational nature is seeking, which is also called the end of all blessings,hyperlink is defined by many philosophers as follows: The highest good, they say, is to become as like to God as possible. But this definition I regard not so much as a discovery of theirs, as a view derived from holy Scripture. For this is pointed out by Moses, before all other philosophers, when he describes the first creation of man in these words: "And God said, Let Us make man in Our own image, and after Our likeness; "hyperlink and then he adds the words: "So God created man in His own image: in the image of God created He him; male and female created He them, and He blessed them."hyperlink Now the expression, "In the imagehyperlink of God created He him," without any mention of the word" likeness,"hyperlink conveys no other meaning than this, that man received the dignity of God's image at his first creation; but that the perfection of his likeness has been reserved for the consummation,-namely, that he might acquire it for himself by the exercise of his own diligence in the imitation of God, the possibility of attaining to perfection being granted him at the beginning through the dignity of the divine image, and the perfect realization of the divine likeness being reached in the end by the fulfilment of the (necessary) works. Now, that such is the case, the Apostle John points out more clearly and unmistakeably, when he makes this declaration: "Little children, we do not yet know what we shall be; but if a revelation be made to us from the Saviour, ye will say, without any doubt, we shall be like Him."hyperlink By which expression he points out with the utmost certainty, that not only was the end of all things to be hoped for, which he says was still unknown to him, but also the likeness to God, which will be conferred in proportion to the completeness of our deserts. The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, "Father, I will that where I am, these also may be with Me; and as Thou and I are one, they also may be one in Us."hyperlink In which the divine likeness itself already appears to advance, if we may so express ourselves, and from being merely similar, to become the same,hyperlink because undoubtedly in the consummation or end God is "all and in all." And with reference to this, it is made a question by somehyperlink whether the nature of bodily matter, although cleansed and purified, and rendered altogether spiritual, does not seem either to offer an obstruction towards attaining the dignity of the (divine) likeness, or to the property of unity,hyperlink because neither can a corporeal nature appear capable of any resemblance to a divine nature which is certainly incorporeal; nor can it be truly and deservedly designated one with it, especially since we are taught by the truths of our religion that that which alone is one, viz., the Son with the Father, must be referred to a peculiarity of the (divine) nature.
2. Since, then, it is promised that in the end God will be all and in all, we are not, as is fitting, to suppose that animals, either sheep or other cattle, come to that end, lest it should be implied that God dwelt even in animals, whether sheep or other cattle; and so, too, with pieces of wood or stones, lest it should be said that God is in these also. So, again, nothing that is wicked must be supposed to attain to that end, lest, while God is said to be in all things, He may also be said to be in a vessel of wickedness. For if we now assert that God is everywhere and in all things, on the ground that nothing can be empty of God, we nevertheless do not say that He is now "all things" in those in whom He is. And hence we must look more carefully as to what that is which denotes the perfection of blessedness and the end of things, which is not only said to be God in all things, but also "all in all." Let us then inquire what all those things are which God is to become in all.
3. I am of opinion that the expression, by which God is said to be "all in all," means that He is "all" in each individual person. Now He will be "all" in each individual in this way: when all which any rational understanding, cleansed from the dregs of every sort of vice, and with every cloud of wickedness completely swept away, can either feel, or understand, or think, will be wholly God; and when it will no longer behold or retain anything else than God, but when God will be the measure and standard of all its movements; and thus God will be "all," for there will no longer be any distinction of good and evil, seeing evil nowhere exists; for God is all things, and to Him no evil is near: nor will there be any longer a desire to eat from the tree of the knowledge of good and evil, on the part of him who is always in the possession of good, and to whom God is all. So then, when the end has been restored to the beginning, and the termination of things compared with their commencement, that condition of things will be re-established in which rational nature was placed, when it had no need to eat of the tree of the knowledge of good and evil; so that when all feeling of wickedness has been removed, and the individual has been purified and cleansed, He who alone is the one good God becomes to him "all," and that not in the case of a few individuals, or of a considerable number, but He Himself is "all in all." And when death shall no longer anywhere exist, nor the sting of death, nor any evil at all, then verily God will be "all in all." But some are of opinion that that perfection and blessedness of rational creatures, or natures, can only remain in that same condition of which we have spoken above, i.e., that all things should possess God, and God should be to them all things, if they are in no degree prevented by their union with a bodily nature. Otherwise they think that the glory of the highest blessedness is impeded by the intermixture of any material substance.hyperlink But this subject we have discussed at greater length, as may be seen in the preceding pages.
4. And now, as we find the apostle making mention of a spiritual body, let us inquire, to the best of our ability, what idea we are to form of such a thing. So far, then, as our understanding can grasp it, we consider a spiritual body to be of such a nature as ought to be inhabited not only by all holy and perfect souls, but also by all those creatures which will be liberated from the slavery of corruption. Respecting the body also, the apostle has said, "We have a house not made with hands, eternal in the heavens,"hyperlink i.e., in the mansions of the blessed. And from this statement we may form a conjecture, how pure, how refined, and how glorious are the qualities of that body, if we compare it with those which, although they are celestial bodies, and of most brilliant splendour, were nevertheless made with hands, and are visible to our sight. But of that body it is said, that it is a house not made with hands, but eternal in the heavens. Since, then, those things "which are seen are temporal, but those things which are not seen are eternal,"hyperlink all those bodies which we see either on earth or in heaven, and which are capable of being seen, and have been made with hands, but are not eternal, are far excelled in glory by that which is not visible, nor made with hands, but is eternal. From which comparison it may be conceived how great are the comeliness, and splendour, and brilliancy of a spiritual body; and how true it is, that "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, what God hath prepared for them that love Him."hyperlink We ought not, however, to doubt that the nature of this present body of ours may, by the will of God, who made it what it is, be raised to those qualities of refinement, and purity, and splendour (which characterize the body referred to), according as the condition of things requires, and the deserts of our rational nature shall demand. Finally, when the world required variety and diversity, matter yielded itself with all docility throughout the diverse appearances and species of things to the Creator, as to its Lord and Maker, that He might educe from it the various forms of celestial and terrestrial beings. But when things have begun to hasten to that consummation that all may be one, as the Father is one with the Son, it may be understood as a rational inference, that where all are one, there will no longer be any diversity.
5. The last enemy, moreover, who is called death, is said on this account to be destroyed, that there may not be anything left of a mournful kind when death does not exist, nor anything that is adverse when there is no enemy. The destruction of the last enemy, indeed, is to be understood, not as if its substance, which was formed by God, is to perish, but because its mind and hostile will, which came not from God, but from itself, are to be destroyed. Its destruction, therefore, will not be its non-existence, but its ceasing to be an enemy, and (to be) death. For nothing is impossible to the Omnipotent, nor is anything incapable of restorationhyperlink to its Creator: for He made all things that they might exist, and those things which were made for existence cannot cease to be.hyperlink For this reason also will they admit of change and variety, so as to be placed, according to their merits, either in a better or worse position; but no destruction of substance can befall those things which were created by God for the purpose of permanent existence.hyperlink For those things which agreeably to the common opinion are believed to perish, the nature either of our faith or of the truth will not permit us to suppose to be destroyed. Finally, our flesh is supposed by ignorant men and unbelievers to be destroyed after death, in such a degree that it retains no relic at all of its former substance. We, however, who believe in its resurrection, understand that a change only has been produced by death, but that its substance certainly remains; and that by the will of its Creator, and at the time appointed, it will be restored to life; and that a second time a change will take place in it, so that what at first was flesh (formed) out of earthly soil, and was afterwards dissolved by death, and again reduced to dust and ashes ("For dust thou art,"hyperlink it is said, "and to dust shall thou return"), will be again raised from the earth, and shall after this, according to the merits of the indwelling soul, advance to the glory of a spiritual body.
6. Into this condition, then, we are to suppose that all this bodily substance of ours will be brought, when all things shall be re-established in a state of unity, and when God shall be all in all. And this result must be understood as being brought about, not suddenly, but slowly and gradually, seeing that the process of amendment and correction will take place imperceptibly in the individual instances during the lapse of countless and unmeasured ages, some outstripping others, and tending by a swifter course towards perfection,hyperlink while others again follow close at hand, and some again a long way behind; and thus, through the numerous and uncounted orders of progressive beings who are being reconciled to God from a state of enmity, the last enemy is finally reached, who is called death, so that he also may be destroyed, and no longer be an enemy. When, therefore, all rational souls shall have been restored to a condition of this kind, then the nature of this body of ours will undergo a change into the glory of a spiritual body. For as we see it not to be the case with rational natures, that some of them have lived in a condition of degradation owing to their sins, while others have been called to a state of happiness on account of their merits; but as we see those same souls who had formerly been sinful, assisted, after their conversion and reconciliation to God, to a state of happiness; so also are we to consider, with respect to the nature of the body, that the one which we now make use of in a state of meanness, and corruption, and weakness, is not a different body from that which we shall possess in incorruption, and in power, and in glory; but that the same body, when it has cast away the infirmities in which it is now entangled, shall be transmuted into a condition of glory, being rendered spiritual, so that what was a vessel of dishonour may, when cleansed, become a vessel unto honour, and an abode of blessedness. And in this condition, also, we are to believe, that by the will of the Creator, it will abide for ever without any change, as is confirmed by the declaration of the apostle, when he says, "We have a house, not made with hands, eternal in the heavens." For the faith of the Churchhyperlink does not admit the view of certain Grecian philosophers, that there is besides the body, composed of four elements, another fifth body, which is different in all its parts, and diverse from this our present body; since neither out of sacred Scripture can any produce the slightest suspicion of evidence for such an opinion, nor can any rational inference from things allow the reception of it, especially when the holy apostle manifestly declares, that it is not new bodies which are given to those who rise from the dead, but that they receive those identical ones which they had possessed when living, transformed from an inferior into a better condition. For his words are: "It is sown an animal body, it will rise a spiritual body; it is sown in corruption, it will arise in incorruption: it is sown in weakness, it will arise in power: it is sown in dishonour, it will arise in glory."hyperlink As, therefore, there is a kind of advance in man, so that from being first an animal being, and not understanding what belongs to the Spirit of God, he reaches by means of instruction the stage of being made a spiritual being, and of judging all things, while he himself is judged by no one; so also, with respect to the state of the body, we are to hold that this very body which now, on account of its service to the soul, is styled an animal body, will, by means of a certain progress, when the soul, united to God, shall have been made one spirit with Him (the body even then ministering, as it were, to the spirit), attain to a spiritual condition and quality, especially since, as we have often pointed out, bodily nature was so formed by the Creator, as to pass easily into whatever condition he should wish, or the nature of the case demand.
7. The whole of this reasoning, then, amounts to this: that God created two general natures,-a visible, i.e., a corporeal nature; and an invisible nature, which is incorporeal. Now these two natures admit of two different permutations. That invisible and rational nature changes in mind and purpose, because it is endowed with freedom of will,hyperlink and is on this account found sometimes to be engaged in the practice of good, and sometimes in that of the opposite. But this corporeal nature admits of a change in substance; whence also God, the arranger of all things, has the service of this matter at His command in the moulding, or fabrication, or re-touching of whatever He wishes, so that corporeal nature may be transmuted, and transformed into any forms or species whatever, according as the deserts of things may demand; which the prophet evidently has in view when he says, "It is God who makes and transforms all things."hyperlink
8. And now the point for investigation is, whether, when God shall be all in all, the whole of bodily nature will, in the consummation of all things, consist of one species, and the sole quality of body be that which shall shine in the indescribable glory which is to be regarded as the future possession of the spiritual body. For if we rightly understand the matter, this is the statement of Moses in the beginning of his book, when he says, "In the beginning God created the heavens and the earth."hyperlink For this is the beginning of all creation: to this beginning the end and consummation of all things must be recalled, i.e., in order that that heaven and that earth may be the habitation and resting-place of the pious; so that all the holy ones, and the meek, may first obtain an inheritance in that land, since this is the teaching of the law, and of the prophets, and of the Gospel. In which land I believe there exist the true and living forms of that worship which Moses handed down under the shadow of the law; of which it is said, that "they serve unto the example and shadow of heavenly things"hyperlink -those, viz., who were in subjection in the law. To Moses himself also was the injunction given, "Look that thou make them after the form and pattern which were showed thee on the mount."hyperlink From which it appears to me, that as on this earth the law was a sort of schoolmaster to those who by it were to he conducted to Christ, in order that, being instructed and trained by it, they might more easily, after the training of the law, receive the more perfect principles of Christ; so also another earth, which receives into it all the saints, may first imbue and mould them by the institutions of the true and everlasting law, that they may more easily gain possession of those perfect institutions of heaven, to which nothing can be added; in which there will be, of a truth, that Gospel which is called everlasting, and that Testament, ever new, which shall never grow old.
9. In this way, accordingly, we are to suppose that at the consummation and restoration of all things, those who make a gradual advance, and who ascend (in the scale of improvement), will arrive in due measure and order at that land, and at that training which is contained in it, where they may be prepared for those better institutions to which no addition can be made. For, after His agents and servants, the Lord Christ, who is King of all, will Himself assume the kingdom; i.e., after instruction in the holy virtues, He will Himself instruct those who are capable of receiving Him in respect of His being wisdom, reigning in them until He has subjected them to the Father, who has subdued all things to Himself, i.e., that when they shall have been made capable of receiving God, God may be to them all in all. Then accordingly, as a necessary consequence, bodily nature will obtain that highest conditionhyperlink to which nothing more can be added. Having discussed, up to this point, the quality of bodily nature, or of spiritual body, we leave it to the choice of the reader to determine what he shall consider best. And here we may bring the third book to a conclusion.
Footnotes
370 Plus studii vel propositi.
371 Rom. viii. 7.
372 Naturaliter.
373 De ecclesiasticis definitionibus unum.
374 Consummationem saeculi.
83 * The printed text of the Eerdman's reprint is damaged or unreadable here.
375 Gen. xlix. i. The Vulgate has, "In diebus novissimis;" the Sept. Ep esxatwn twn hmerwn: the Masoretic text, tyrx)b@
376 Ps. cii. 26, 27.
377 Matt. xix. 4.
378 Matt. xxiv. 35.
379 Rom. viii. 20, 21.
380 1 Cor. vii. 31.
381 Auctoritate Scripturae nostrae, vel fidei.
382 Regulam pietatis.
383 Cf. Isa. lxvi. 22.
384 Cf. Eccles. i. 9, 10. The text is in conformity with the Septuag.: Ti to gegonoj\ Auto to genhsomenon. Kai ti to pepoihmenon\ Auto to poihqhsomenon. Kai ouk esti pan prosfaton upo ton hlion. Oj lalhsei kai erei. Ide touto kainon estin hdh gegonen en toij aiwsi toij genomenoij apo emtrosqen hmwn.
385 Saecula.
386 Matt. xxiv. 21.
387 Eph. i. 4.
388 The following is Jerome's version of this passage (Epistle to Avitus): "A divine habitation, and a true rest above (apud superos), I think is to be understood, where rational creatures dwell, and where before their descent to a lower position, and removal from invisible to visible (worlds), and fall to earth, and need of gross bodies, they enjoyed a former blessedness. Whence God the Creator made for them bodies suitable to their humble position and created this visible world, and sent into the world ministers for the salvation and correction of those who had fallen: of whom some were to obtain certain localities, and be subject to the necessities of the world; others were to discharge with care and attention the duties enjoined upon them at all times, and which were known to God, the Arranger (of all things). And of these, the sun, moon, and stars, which are called `creature
0' by the apostle, received the more elevated places of the world. Which `creature
0' was made subject to vanity, in that it was clothed with gross bodies, and was open to view, and yet was subject to vanity not voluntarily, but because of the will of Him who subjected the same in hope." And again: "While others, whom we believe to be angels, at different places and times, which the Arranger alone knows, serve the government of the world." And a little further on: "Which order of things is regulated by the providential government of the whole world, some powers falling down from a loftier position others gradually sinking to earth: some falling voluntarily, others befog cast down against their will: some undertaking, of their own accord, the service of stretching out the hand to those who fall others being compelled to persevere for so long a time in the duty which they have undertaken." And again: "Whence it follows that, on account of the various movements, various worlds also are created, and after this world which we now inhabit, there will be another greatly disimilar, But no other being save God alone, the Creator of all things,can arrange the deserts (of all), both to the time to come and to that which preceded. suitably to the differing lapses and advances (of individuals), and to the rewards of virtues or the punishment of vices, both in the present and in the future, and in all (times), and to conduct them all again to one end: for He knows the causes why He allows some to enjoy their own will, and to fall from a higher rank to the lowest condition: and why He begins to visit others, and bring them back gradually, as if by giving them His hand to their pristine state, and placing them in a lofty position" (Ruaeus).
389 [According to Hagenbach (History of Doctrines, vol. i. p.. 167), "Origen formally adopts the idea of original sin, by asserting that the human soul does not come into the world in a state of innocence, because it has already sinned in a former state... And yet subsequent times, especially after Jerome, have seen in Origen the precursor of Pelagius. Jerome calls the opinion that man can be without sin. Origenis ramusculus." S.]
390 Cf. Rom.. viii. 20, 21.
391 Dispersi.
392 Exinanivit semet ipsum.
393 Regendi regnandique.
394 [Elucidation II.]
395 1 Cor. xv. 28.
396 Cum non solum regendi ac regnandi summam, quam in universam emendaverit creaturam, verum etiam obedientae et subjectione correcta reparataque humani generis Patri offerat instituta.
397 By a profession of faith in baptism.
398 Indubitatam ceperit salutem.
399 It was not until the third Synod of Toledo, a.d. 589, that the "Filoque" clause was added to the Creed of Constantinople, - this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Eastern Churches down to the present day, the latter Church denying that the Spirit proceedeth from the Father and the Son. [See Elucidation III.]
400 Finis omnium: "bonorum" understood.
401 Gen. i. 26.
402 Gen. i. 27, 28.
403 Imago.
404 Similitudo.
405 Cf. 1 John iii. 2.
406 Cf. John xvii. 24; cf. 21.
407 Ex simili unum fieri.
408 Jerome, in his Epistle to Avitus, No. 94, has the passage thus: "Since, as we have already frequently observed, the beginning is generated again from the end, it is a question whether then also there will be bodies, or whether existence will be maintained at some time without them when they shall have been annihilated, and thus the life of incorporeal beings must be believed to be incorporeal, as we know is the case with God And there is no doubt that if all the bodies which are termed visible by the apostle, belong to that sensible world, the life of incorporeal beings will be incorporeal." And a little after: "That expression, also, used by the apostle, `The whole creation will be freed from the bondage of corruption into the glorious liberty of the children of God
0' (Rom.. viii. 21). we so understand, that we say it was the first creation of rational and incorporeal beings which is not subject to corruption, because it was not clothed with bodies: for wherever bodies are, corruption immediately follows. But afterwards it will be freed from the bondage of corruption, when they shall have received the glory of the sons of God, and God shall be all in all." And in the same place: "That we must believe the end of all things to be incorporeal, the language of the Saviour Himself leads us to think, when He says, `As I and Thou are one, so may they also be one in Us
0' (John xvii., 21), For we ought to know what God is, and what the Saviour will be in the end, and how the likeness of the Father and the Son has been promised to the saints; for as they are one in Him, so they also are one in them. For we must adopt the view, either that the God of all things is clothed with a body, and as we are enveloped with flesh, so He also with some material covering, that the likeness of the life of God may be in the end produced also in the saints: or if this hypothesis is unbecoming, especially in the judgment of those who desire, even in the smallest degree, to feel the majesty of God, and to look upon the glory of His uncreated and all-surpassing nature we are forced to adopt the other alternative, and despair either of attaining any likeness to God, if we are to inhabit for ever the same bodies, or if the blessedness of the same life with God is promised to us, we must live in the same state as that in which God lives." All these points have been omitted by Rufinus as erroneous, and statements of a different kind here and there inserted instead (Ruaeus).
409 Ad unitatis proprietatem
410 "Here the honesty of Rufinus in his translation seems very suspicious: for Origen's well-known opinion regarding the sins and lapses of blessed spirits he here attributes to others. Nay, even the opinion which he introduces Origen as ascribing to others, he exhibits him as refuting a little further on, sec. 6, in these words: `And in this condition (of blessedness) we are to believe that, by the will of the Creator, it will abide for ever without any change,
0' etc. I suspect, therefore, that all this is due to Rufinus himself, and that he has inserted it, instead of what is found in the beginning of the chapter, sec. I, and which in Jerome's Epistle to Avitus stands as follows: `Nor is there any doubt that, after certain intervals of time, matter will again exist, and bodies be formed, and a diversity be established in the world, on account of the varying wills of rational creatures who, after (enjoying) perfect blessedness down to the end of all things, have gradually fallen away to a lower condition and received into them so much wickedness that they are converted) into an opposite condition, by their unwillingness to retain their original state, and to preserve their blessedness uncorrupted. Nor is this point to be suppressed, that many rational creatures retain their first condition (principium) even to the second and third and fourth worlds, and allow no room for any change within them while others, again, will lose so little of their pristine state, that they will appear to have lost almost nothing, and some are to be precipitated with great destruction into the lowest pit. And God, the disposer of all things, when creating His worlds, knows how to treat each individual agreeably to his merits, and He is acquainted with the occasions and causes by which the government (gubernacula) of the world is sustained and commenced: so that he who surpassed all others in wickedness, and brought himself completely down to the earth, is made in another world, which is afterwards to be formed, a devil, the beginning of the creation of the Lord (Job xl. 19), to be mocked by the angels who have lost the virtue of their original condition
0' (exordii virtutem)." -Ruaeus.
411 2 Cor. v. 1.
412 2 Cor. iv. 18.
413 1 Cor. ii. 9; cf. Isa. lxiv., 4.
414 400 Insanabile.
415 ["Origen went so far, that, contrary to the general opinion, he allowed Satan the glimmer of a hope of future grace... He is here speaking of the last enemy, death: but it is evident, from the context, that he identifies death with the devil," etc. (Hagenbach's History of Doctrines, vol. i. p. 145-147. See also, supra, book i. vi. 3. p. 261.) S.]
416 Ut essent et permanerent.
417 Gen. iii. 19.
418 Ad summa.
419 [Elucidation IV.]
420 1 Cor. xv. 28.
421 [Elucidation V.]
422 Cf. Ps. cii. 25, 26.
423 Gen. i. 1.
424 Heb. viii. 5.
425 Ex. xxv. 40.
426 Jerome (Epistle to Avitus, No. 94) says that Origen, "after a most lengthened discussion, in which he asserts that all bodily nature is to be changed into attenuated and spiritual bodies, and that all substance is to be converted into one body of perfect purity, and more brilliant than any splendour (mundissimum et omni splendore purius), and such as the human mind cannot now conceive," adds at the last, "And God will be `all in all,
0' so that the whole of bodily nature may be reduced into that substance which is better than all others, into the divine, viz., than which none is better." From which, since it seems to follow that God possesses a body, although of extreme tenuity (licet tenuissimum), Rufinus has either suppressed this view, or altered the meaning of Origen's words (Ruaeus).