212, 3-8 Schw.): From the second book of the work On First Principles, how mind became soul and how the soul, having been purified, becomes mind. (From the fall and the cooling from the life in the spirit has come to be what is now called the soul, being also capable of the return to that which it was in the beginning. Which I think is said by the prophet in the passage: "Return, O my soul, to your rest"; so that this whole thing is mind.) 24 Just. Ep. ad Menam(p. 190, 7-14 Schw. [† i] und p. 209, 1-6 Schw. [† ii]): i He adds this also to his own blasphemies in the first book of his On First Principles, speaking in these very words as follows: (In the conceived beginning God by His will made to subsist such a number of rational substances as He was able to suffice; for the power of God must be said to be finite and its limitation must not be removed on the pretext of reverence. For if the divine power is infinite, it must of necessity not even comprehend itself; for that which is infinite by nature is incomprehensible. He has made, therefore, so many things as He was able to grasp and hold under His hand and organize under His providence; just as He also prepared so much matter as He was able to set in order.) iiThat the power of God the Father is finite, from the second book of the same work. (For [the power of God] must be said to be finite...must not be removed.) And after a little: (He has made, therefore,...as He was able to set in order.) 27 Just. Ep. ad Menam(p. 211, 28-212, Schw.): From the third book of the same work, concerning the same (scil. that there will be a complete putting away of bodies). (When God is said "to become all in all," just as we cannot leave behind evil, when God "becomes all in all," nor irrational animals, lest God become also in evil and in irrational animals, nor even inanimate things, lest God also be in them, when he "becomes all," so also not bodies, which by their own nature are inanimate.) 29 Just. Ep. ad Menam(p. 2213, 8-10 Schw.): From the same (scil. fourth) book. (What man of sense will suppose that the first and second and third day, and the evening and the morning, existed without a sun and moon and stars?) 30 Just. Ep. ad Menam(p. 13, 1-7 Schw.): From the fourth book of the same work, that Christ must be crucified also for demons, and this many times in the ages to come. (But if anyone should investigate up to the passion, it will seem a bold thing to do, inquiring about the heavenly place itself. But if there are "spiritual forces of wickedness in the heavenly places," see whether, just as here we are not ashamed to confess him crucified for the destruction of those things he destroyed through his suffering, so also there, granting that a similar thing happens and will continue "until the consummation of the whole age," we shall not be afraid.) 31 Marcell. Anc. bei Euseb. C. Marcell. I 4 (p. 21, 16-22 Kl.): ... from the sayings of Origen ... and the sayings are these: (It is time to take up again concerning the Father and the Son and the Holy Spirit and to go through a few of the things then omitted; concerning the Father, that being indivisible and unpartable He becomes Father of the Son, not by projecting him, as some suppose. For if the Son is a projection of the Father and an offspring from him, like the offspring of animals, it is necessary that the one projecting and the one projected be a body.) 32 Just. Ep. ad Menam(p. 209, 11-15 Schw.): That the Son is a creature and made, from the same fourth book. (This Son indeed was begotten from the will of the Father, "who is the image of the invisible God" and "the radiance of his glory and the exact representation of his being," "the firstborn of all creation," a creature, wisdom; for wisdom itself says: "God created me as the beginning of his ways for his works.") 33 Athan. De decr. Nic. syn. 27, 1-2 (p. 23, 17-30 Opitz): Concerning the Word being co-eternal with the Father and not of another substance or hypostasis, but being the Father's own <offspring>, as those in the synod have said, let it be permitted for you to hear again also from the diligent Origen. For what he wrote as one inquiring and exercising, let no one accept these things as his own opinions, but as those of men contending for the sake of strife in their inquiry; but what he declares as a definition, this of the

212, 3-8 Schw.): Ἐκ τοῦ δευτέρου λόγου τοῦ Περὶ ἀρχῶν βιβλίου, πῶς νοῦς γέγονε ψυχὴ καὶ ψυχὴ καθαρθεῖσα γίνεται νοῦς. (Παρὰ τὴν ἀπόπτωσιν καὶ τὴν ψῦξιν τὴν ἀπὸ τοῦ ζῆν τῷ πνεύματι γέγονεν ἡ νῦν λεγομένη ψυχή, οὖσα καὶ δεκτικὴ τῆς ἐπανόδου τῆς ἐφ' ὅπερ ἦν ἐν ἀρχῇ. Ὅπερ νομίζω λέγεσθαι ὑπὸ τοῦ προφήτου ἐν τῷ· «Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου»· ὥστε ὅλον τοῦτο εἶναι νοῦς.) 24 Just. Ep. ad Menam(p. 190, 7-14 Schw. [† i] und p. 209, 1-6 Schw. [† ii]): ι Προστίθησι δὲ ταῖς ἑαυτοῦ βλασφημίαις καὶ τοῦτο ἐν τῷ Περὶ ἀρχῶν αὐτοῦ πρώτῳ λόγῳ ἐπ' αὐτῆς λέξεως εἰπὼν οὕτως· (Ἐν τῇ ἐπινοουμένῃ ἀρχῇ τοσοῦτον ἀριθμὸν τῷ βουλήματι αὐτοῦ ὑποστῆσαι τὸν θεὸν νοερῶν οὐσιῶν ὅσον ἠδύνατο διαρκέσαι· πεπερασμένην γὰρ εἶναι καὶ τὴν δύναμιν τοῦ θεοῦ λεκτέον καὶ μὴ προφάσει εὐφημίας τὴν περιγραφὴν αὐτῆς περιαιρετέον. Ἐὰν γὰρ ἄπειρος ἡ θεία δύναμις, ἀνάγκη αὐτὴν μηδὲ ἑαυτὴν νοεῖν· τῇ γὰρ φύσει τὸ ἄπειρον ἀπερίληπτον. Πεποί ηκε τοίνυν τοσαῦτα, ὧν ἠδύνατο περιδράξασθαι καὶ ἔχειν αὐτὰ ὑπὸ χεῖρας καὶ συγκροτεῖν ὑπὸ τὴν αὐτοῦ πρόνοιαν· ὥσπερ καὶ τοσαύτην ὕλην κατεσκεύασεν ὅσην ἠδύνατο κατακοσμῆσαι.) iiὍτι πεπερασ μένη ἐστιν ἡ τοῦ θεοῦ καὶ πατρὸς δύναμις, ἐκ τοῦ δευτέρου λόγου τοῦ αὐτοῦ βιβλίου. (Πεπερασμένην γὰρ εἶναι-περιαιρετέον.) Καὶ μετ' ὀλίγα· (Πεποίηκε τοίνυν-ὅσην ἠδύνατο διακοσμῆσαι.) 27 Just. Ep. ad Menam(p. 211, 28-212, Schw.): Ἐκ τοῦ τρίτου λόγου τοῦ αὐτοῦ βιβλίου περὶ τοῦ αὐτοῦ (scil. ὅτι ἔσται τελεία τῶν σωμάτων ἀπόθεσις). (Λεγομένου τοῦ θεοῦ «πάντα γίνεσθαι ἐν πᾶσιν», ὥσπερ οὐ δυνάμεθα κακίαν καταλιπεῖν, ὅτε θεὸς «πάντα γίνεται ἐν πᾶσιν», οὐδὲ ἄλογα ζῷα, ἵνα μὴ καὶ ἐν κακίᾳ ὁ θεὸς γίνηται καὶ ἐν ἀλόγοις ζῴοις, ἀλλ' οὐδὲ ἄψυχα, ἵνα μὴ καὶ ἐν αὐτοῖς ὁ θεός, ὅτε «πάντα γίνεται», οὕτως οὐδὲ σώματα, ἅτινα τῇ ἰδίᾳ φύσει ἄψυχά εἰσιν.) 29 Just. Ep. ad Menam(p. 2213, 8-10 Schw.): Ἐκ τοῦ αὐτοῦ (scil. τετάρτου) λόγου. (Τίς νοῦν ἔχων ὁρίσεται πρώτην καὶ δευτέραν καὶ τρίτην ἡμέραν ἑσπέραν τε καὶ πρωΐαν χωρὶς ἡλίου γεγονέναι καὶ σελήνης καὶ ἀστέρων;) 30 Just. Ep. ad Menam(p. 13, 1-7 Schw.): Ἐκ τοῦ τετάρτου λόγου τοῦ αὐτοῦ βιβλίου, ὅτι καὶ ὑπὲρ δαιμόνων δεῖ τὸν Χριστὸν σταυρωθῆναι, καὶ πολλάκις τοῦτο εἰς τοὺς ἐσομένους αἰῶνας. (Ἀλλὰ κἂν μέχρι τοῦ πάθους τις ζητήσῃ, τολμηρὸν δόξει ποιεῖν περὶ τὸν οὐράνιον τόπον αὐτὸ ζητῶν. ἀλλ' εἰ ἔστι «πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις», ὅρα εἰ ὥσπερ ἐνθάδε οὐκ αἰδούμεθα σταυρούμενον ὁμολογεῖν ἐπὶ καθαιρέσει ὧν καθεῖλε διὰ τοῦ πεπονθέναι, οὕτως κἀκεῖ τὸ παραπλήσιον διδόντες γίνεσθαι καὶ εἰς τὸ ἑξῆς «ἕως τῆς συντελείας τοῦ παντὸς αἰῶνος» οὐ φοβηθησόμεθα.) 31 Marcell. Anc. bei Euseb. C. Marcell. I 4 (p. 21, 16-22 Kl.): ... ἐκ τῶν Ὠριγένους ῥητῶν ... ἔστιν δὲ τὰ ῥητὰ ταῦτα· (Ὥρα ἐπαναλαβόντα περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ὀλίγα τῶν τότε παραλελειμμένων διεξελθεῖν· περὶ πατρός, ὡς ἀδιαίρετος ὢν καὶ ἀμέριστος υἱοῦ γίνεται πατήρ, οὐ προβαλὼν αὐτόν, ὡς οἴονταί τινες. εἰ γὰρ πρόβλημά ἐστιν ὁ υἱὸς τοῦ πατρὸς καὶ γέννημα ἐξ αὐτοῦ, ὁποῖα τὰ τῶν ζῴων γεννήματα, ἀνάγκη σῶμα εἶναι τὸν προβαλόντα καὶ τὸν προβεβλημένον.) 32 Just. Ep. ad Menam(p. 209, 11-15 Schw.): Ὅτι κτίσμα καὶ γενητὸς ὁ υἱός, ἐκ τοῦ αὐτοῦ τετάρτου λόγου. (Οὗτος δὴ ὁ υἱὸς ἐκ θελή-ματος τοῦ πατρὸς ἐγενήθη, «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης αὐτοῦ χαρακτήρ τε τῆς ὑποστάσεως αὐτοῦ», «πρω-τότοκος πάσης κτίσεως», κτίσμα, σοφία· αὐτὴ γὰρ ἡ σοφία φησίν· «ὁ θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ».) 33 Athan. De decr. Nic. syn. 27, 1-2 (p. 23, 17-30 Opitz): Περὶ δὲ τοῦ ἀιδίως συνεῖναι τὸν λόγον τῷ πατρὶ καὶ μὴ ἑτέρας οὐσίας ἢ ὑπο- στάσεως, ἀλλὰ τῆς τοῦ πατρὸς ἴδιον <γέννημα> αὐτὸν εἶναι, ὡς εἰρήκασιν οἱ ἐν τῇ συνόδῳ, ἐξέστω πάλιν ὑμᾶς ἀκοῦσαι καὶ παρὰ τοῦ φιλοπόνου Ὠριγένους. ἃ μὲν γὰρ ὡς ζητῶν καὶ γυμνάζων ἔγραψε, ταῦτα μὴ ὡς αὐτοῦ φρονοῦντος δεχέσθω τις, ἀλλὰ τῶν πρὸς ἔριν φιλονεικούντων ἐν τῷ ζητεῖν· ἃ δὲ ὡς ὁρίζων ἀποφαίνεται, τοῦτο τοῦ