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Translated by Frederick Crombie.
Origen Resources OnLine & in Print
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This Part: 128 Pages
Page 57
12. But since such narratives are slow to secure assent, [2438] and are considered to be forced, [2439] let us see from the prophetical declarations also, what those persons say, who, although they have experienced the great kindness of God, have not lived virtuously, but have afterwards sinned. "Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants' sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain." [2440] And in Jeremiah: "Thou hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou didst prevail." [2441] For the expression, "Why hast Thou hardened our heart, so as not to fear Thy name?" uttered by those who are begging to receive mercy, is in its nature as follows: "Why hast Thou spared us so long, not visiting us because of our sins, but deserting us, until our transgressions come to a height?" Now He leaves the greater part of men unpunished, both in order that the habits of each one may be examined, so far as it depends upon ourselves, and that the virtuous may be made manifest in consequence of the test applied; while the others, not escaping notice from God--for He knows all things before they exist--but from the rational creation and themselves, may afterwards obtain the means of cure, seeing they would not have known the benefit had they not condemned themselves. It is of advantage to each one, that he perceive his own peculiar nature [2442] and the grace of God. For he who does not perceive his own weakness and the divine favour, although he receive a benefit, yet, not having made trial of himself, nor having condemned himself, will imagine that the benefit conferred upon him by the grace of Heaven is his own doing. And this imagination, producing also vanity, [2443] will be the cause of a downfall: which, we conceive, was the case with the devil, who attributed to himself the priority which he possessed when in a state of sinlessness. [2444] "For every one that exalteth himself shall be abased," and "every one that humbleth himself shall be exalted." [2445] And observe, that for this reason divine things have been concealed from the wise and prudent, in order, as says the apostle, that "no flesh should glory in the presence of God;" [2446] and they have been revealed to babes, to those who after childhood have come to better things, and who remember that it is not so much from their own effort, as by the unspeakable goodness (of God), that they have reached the greatest possible extent of blessedness.
[2438] duspeitheis.
[2439] biaioi.
[2440] Isa. lxiii. 17, 18.
[2441] Jer. xx. 7.
[2442] idiotetos.
[2443] phusiosin.
[2444] amomos.
[2445] Cf. Luke xiv. 11.
[2446] Cf. 1 Cor. i. 29.
Reference address : https://ellopos.net/elpenor/greek-texts/fathers/origen/principiis.asp?pg=57
