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Translated by Frederick Crombie.
Origen Resources OnLine & in Print
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128 Pages
Page 93
2. Now I think they must, in the first place, be required to show, if they can, agreeably to their own definition, that the Creator is just in punishing according to their deserts, either those who perished at the time of the deluge, or the inhabitants of Sodom, or those who had quitted Egypt, seeing we sometimes behold committed crimes more wicked and detestable than those for which the above-mentioned persons were destroyed, while we do not yet see every sinner paying the penalty of his misdeeds. Will they say that He who at one time was just has been made good? Or will they rather be of opinion that He is even now just, but is patiently enduring human offences, while that then He was not even just, inasmuch as He exterminated innocent and sucking children along with cruel and ungodly giants? Now, such are their opinions, because they know not how to understand anything beyond the letter; otherwise they would show how it is literal justice for sins to be visited upon the heads of children to the third and fourth generation, and on children's children after them. By us, however, such things are not understood literally; but, as Ezekiel taught [2122] when relating the parable, we inquire what is the inner meaning contained in the parable itself. Moreover, they ought to explain this also, how He is just, and rewards every one according to his merits, who punishes earthly-minded persons and the devil, seeing they have done nothing worthy of punishment. [2123] For they could not do any good if, according to them, they were of a wicked and ruined nature. For as they style Him a judge, He appears to be a judge not so much of actions as of natures; and if a bad nature cannot do good, neither can a good nature do evil. Then, in the next place, if He whom they call good is good to all, He is undoubtedly good also to those who are destined to perish. And why does He not save them? If He does not desire to do so, He will be no longer good; if He does desire it, and cannot effect it, He will not be omnipotent. Why do they not rather hear the Father of our Lord Jesus Christ in the Gospels, preparing fire for the devil and his angels? And how shall that proceeding, as penal as it is sad, appear to be, according to their view, the work of the good God?
[2122] Ezek. xviii. 3.
[2123] [Cum nihil dignum poena commiserint. S.]
Reference address : https://ellopos.net/elpenor/greek-texts/fathers/origen/principia.asp?pg=93
