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Translated by Frederick Crombie.
Origen Resources OnLine & in Print
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This Part: 128 Pages
Page 80
4. With respect to the thoughts which proceed from our heart, or the recollection of things which we have done, or the contemplation of any things or causes whatever, we find that they sometimes proceed from ourselves, and sometimes are originated by the opposing powers; not seldom also are they suggested by God, or by the holy angels. Now such a statement will perhaps appear incredible, [2557] unless it be confirmed by the testimony of holy Scripture. That, then, thoughts arise within ourselves, David testifies in the Psalms, saying, "The thought of a man will make confession to Thee, and the rest of the thought shall observe to Thee a festival day." [2558] That this, however, is also brought about by the opposing powers, is shown by Solomon in the book of Ecclesiastes in the following manner: "If the spirit of the ruler rise up against thee, leave not thy place; for soundness restrains great offences." [2559] The Apostle Paul also will bear testimony to the same point in the words: "Casting down imaginations, and every high thing that exalted itself against the knowledge of Christ." [2560] That it is an effect due to God, nevertheless, is declared by David, when he says in the Psalms, "Blessed is the man whose help is in Thee, O Lord, Thy ascents (are) in his heart." [2561] And the apostle says that "God put it into the heart of Titus." [2562] That certain thoughts are suggested to men's hearts either by good or evil angels, is shown both by the angel that accompanied Tobias, [2563] and by the language of the prophet, where he says, "And the angel who spoke in me answered." [2564] The book of the Shepherd [2565] declares the same, saying that each individual is attended by two angels; that whenever good thoughts arise in our hearts, they are suggested by the good angel; but when of a contrary kind, they are the instigation of the evil angel.
[2557] Fabulosum.
[2558] Ps. lxxvi. 10. Such is the reading of the Vulgate and of the Septuagint. The authorized version follows the Masoretic text.
[2559] Eccles. x. 4; cf. note 8, p. 329.
[2560] 2 Cor. x. 5.
[2561] Ps. lxxxiv. 5. The words in the text are: Beatus vir, cujus est susceptio apud te, Domine, adscensus in corde ejus. The Vulgate reads: Beatus vir, cujus est auxilium abs te: ascensiones in corde suo disposuit. The Septuagint the same. The Masoretic text has T+W+L+uS+iM+ ("festival march or procession:" Furst). Probably the Septuagint and Vulgate had T+W+L+E+aM+a before them, the similarity between Samech and Ayin accounting for the error in transcription.
[2562] 2 Cor. viii. 16.
[2563] [See book of Tobit, chaps. v. vi. S.]
[2564] Zech. i. 14. The Vulgate, Septuagint, and Masoretic text all have "in me," although the Authorized Version reads "with me."
[2565] Shepherd of Hermas, Command. vi. 2.
Reference address : https://ellopos.net/elpenor/greek-texts/fathers/origen/principiis.asp?pg=80
