Commentarii in epistulam ad Romanos (I.1-XII.21) (in catenis) i 1 set apart for the gospel of God. Thirdly, one must see set apart for the gospel of

 he should object to these things, whether it is possible for things not to happen which God foreknew would happen in such a way we will say that it i

 to God, so that he might not be under the 'woe,' he was not silent but preached the gospel. And these things he saw who set him apart from his mother'

 commanded Joab to number the people the second is represented by he sent upon them the fierceness of anger, wrath and indignation, a sending of evil

 similar to that and have made themselves worthy of nothing gloomy but of that in which one ought to rejoice. Therefore the gospel is theirs, along wit

 of God is not characterized by entrusting books and letters, but by knowing the mind within them and the mysteries stored therein. For according to so

 His mouth is full of bitterness and deceit. Then what follows is this: Their feet are swift to shed blood and you will seek this in Isaiah, or in the

 secondly to the spiritual. But if the same law is received according to some, if it is manifested without law it is not testified by the law, but if i

 to be justified or through faith, just as from a man is better understood insofar as it is from a man, <or> through a woman insofar as it is th

 owed by God eternal life, but His gift for he says, the gift of God is eternal life in Christ Jesus our Lord. Therefore, it should not be thought tha

 heirs of the law, faith is made void. In the list of the gifts given according to the proportion of faith, faith is also included for Paul says after

 kingdom of the heavens or kingdom of God. For these things, insofar as human nature is concerned, are beyond hope, but insofar as the power of God and

 belonging to God himself. (Of Origen) [For not only do we await immortal life, but also in the present life, having been reconciled to God, we glory,

 to death. As if someone for the sake of an example, being free, gives himself as a slave to the general of the enemies, so that by being with him he m

 to sin, just as apart from the law sin was dead, not coming from ever having been alive to the state of being dead. But the divine apostle also shows

 the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. The distinction is good, 'wages' being applied to sin, but 'g

 of the epistle it is possible to take from the [phrase] Tell me, you who desire to be under the law, do you not hear the law? For it is written that A

 of truth by the spirit in the prophets and by the word of Christ in the apostles, is in many places confused also by its phrasing and is not spoken as

 on the earth by the Word, but before the law and the coming of the commandment it lived, being dead. <And here someone has rendered the natural law, s

 of the law of sin and of death, he speaks thus: for just as virtue by its own nature is strong, so also is evil and the things from it weak and powerl

 I will pray with the spirit, he says, and I will pray with the mind also. 49 viii 31, 32 What then shall we say to these things? If God is for us,

 in which one dies to sin, and in some way by our life which is hidden with Christ in God. And angels too wish to separate us from the love of God whic

belonging to God himself. (Of Origen) [For not only do we await immortal life, but also in the present life, having been reconciled to God, we glory, reckoning the things concerning the Lord Christ, who, having become our mediator, accomplished peace.] 29 vi 5 For if we have been united with him in the likeness of his death, we shall be also of his resurrection. He has coined the name, knowing the death of Jesus to be a certain plant, bearing fruits destructive of sin; with which plant the Word cultivates in those who have received the teaching through Christ, making them united with the likeness of his death; for human nature is able to take up a certain likeness of that death, but it is not possible for any of those who have sinned to die that death of him who did not commit sin, nor knew sin, but who died for the destruction not of the sin in himself but of that in us; but all have sinned and fall short of the glory of God, being justified freely, and so forth. And in other places he says: he raised us up together and seated us together in the heavenly places in Christ; and if you have been raised with Christ, seek the things that are above; how then does he say here, and we shall be also of his resurrection? To this it must be said that the apostle names the resurrection in two ways; one, which has already happened, according to which the saint was raised together with Christ and having been raised together with him seeks the things that are above; and another, when that which is perfect comes, about which Daniel also prophesying says, many of those who sleep in the dust of the earth shall awake, these to everlasting life, and these to reproach and everlasting shame; Therefore, with respect to one of the resurrections the saints will say they have been raised together with Christ, but with respect to the other they will also be resurrected. 30 vi 8-10 But if we died with Christ, we believe that we will also live with him; knowing that Christ, having been raised from the dead, no longer dies; death no longer has dominion over him; for the death he died, he died to sin once for all; but the life he lives, he lives to God; so you also must consider yourselves to be dead to sin, but alive to God in Christ Jesus our Lord. He adds daringly the phrase, death no longer has dominion over him, which has the appearance of blasphemy; for most say that he died not by being mastered by death, but by willingly laying down his life for his sheep, or for his friends; for the Savior himself also says, no one takes my life from me, but I lay it down of myself. So someone might say to these things that death is now spoken of as the intermediate and indifferent one, which he died in the common manner when, as Paul says, he died according to the scriptures. But how will the phrase, we died with Christ, and, for the death he died, he died to sin once for all, be able to agree with this account? But perhaps such a person will say that scripture uses the same names in two ways, sometimes for physical things, and at other times for the spiritual; as it is also written concerning the Samaritan woman, in which place "water" and "to drink" seem to be used at one time for the physical and at another for the spiritual; and he says likewise concerning the harvest. Therefore he will say it is not at all surprising that the apostle has spoken in this manner, applying we died with Christ not to the more common death, but death no longer has dominion over him, as death is now named as the intermediate one. But another besides this one will say that death is spoken of here as the one that has dominion over Christ, none other than his enemy, of which the sea-monster in the story of Jonah was a type, prophesied also by Job who says, but let him who is about to subdue the great sea-monster curse it. Journeying toward this death at the time of the intermediate death he said, not because of the intermediate death but because of that one, now my soul is troubled, and my soul is very sorrowful, even to death. For he went, as it were, into his country on account of those held by him, for which reason perhaps it was said, you have brought me down to the dust of death. and he has made himself subject to him, having become obedient unto death. For by having come to be in him, being condemned by him, he condemned the sin that was in that

αὐτοῦ τοῦ θεοῦ τυγχάνουσαν. (Ὠριγενοῦς) [οὐ γὰρ μόνον τὴν ἀθάνατον ζωὴν ἀναμένομεν, ἀλλὰ καὶ κατὰ τὸν παρόντα βίον ὡς προσοικειωθέντες τῷ θεῷ σεμνυνόμεθα, τὰ κατὰ τὸν δεσπότην Χριστὸν λογιζόμενοι, ὃς μεσίτης ἡμῶν γενόμενος τὴν εἰρήνην ἐπραγματεύσατο.] 29 vi 5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα. πλάσας τὸ ὄνομα τέθεικεν, φυτόν τι ἐπιστάμενος τὸν Ἰησοῦ θάνατον, φέρον κάρπους ἀναιρετικοὺς τῆς ἁμαρτίας· ᾧ φυτῷ ὁ λόγος γεωργεῖ ἐν τοῖς παρα δεξαμένοις τὴν διδασκαλίαν τὴν διὰ Χριστοῦ, ποιῶν αὐτοὺς συμφύτους τῷ ὁμοιώματι τοῦ θανάτου· ὁμοίωμα μὲν γάρ τι τοῦ θανάτου ἐκείνου δύναται ἡ ἀνθρωπίνη φύσις ἀναλαβεῖν, τὸν δὲ ἐκείνου θάνατον τοῦ ἁμαρτίαν μὴ ποιήαντο, μηδὲ γνόντο ἁμαρτίαν, ἀλλ' ἀποθανόντος ἐπὶ τῇ καθαιρέσει οὐχὶ τῆς ἐν αὐτῷ ἁμαρτίας ἀλλὰ τῆς ἐν ἡμῖν, οὐχ οἷόν τε ἐστὶν ἀποθανεῖν τινὰ τῶν ἡμαρτη κότων· πάντε δὲ ἥμαρτον καὶ ὑτεροῦνται τῆ δόξη τοῦ θεοῦ, δικαιούμενοι δωρεάν, καὶ τὰ ἑξῆς. ἐν ἄλλοις δὲ λέγει· υνήγειρεν καὶ υνεκάθιεν ἐν τοῖ ἐπουρανίοι ἐν Χριτῷ· καὶ εἰ υνηγέρθητε τῷ Χριτῷ, τὰ ἄνω ζητεῖτε· πῶς οὖν ἐνταῦθα λέγει, καὶ τῆς ἀναστάσεως ἐσόμεθα; πρὸς τοῦτο λεκτέον ὅτι διττῶς ὀνομάζει τὴν ἀνάστασιν ὁ ἀπόστολος· μίαν μὲν τὴν ἤδη καθ' ἣν ὁ ἅγιος συνανέστη Χριστῷ καὶ συνεγερθεὶς αὐτῷ τὰ ἄνω ζητεῖ· ἑτέραν δὲ τὴν ὅταν ἔλθῃ τὸ τέλειον, περὶ ἧς καὶ ∆ανιὴλ προφητεύων φησὶν πολλοὶ τῶν καθευδόντων ἐν γῆ χώματι ἀνατήονται, οὗτοι εἰ ζωὴν αἰώνιον, καὶ οὗτοι εἰ ὀνειδιμὸν καὶ εἰ αἰχύνην αἰώνιον· τὴν ἑτέραν μὲν οὖν τῶν ἀναστάσεων οἱ ἅγιοι ἐροῦσι συνεγηγέρθαι Χριστῷ, κατὰ δὲ τὴν ἑτέραν καὶ ἀναστήσεσθαι. 30 vi 8-10 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ· εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει· θάνατος αὐτοῦ οὐκέτι κυριεύει· ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· ὃ δὲ ζῇ, ζῇ τῷ θεῷ· οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν εἶναι τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. ἀποτετολμημένως ἐπιφέρει τὸ θάνατος αὐτοῦ οὐκέτι κυριεύει, ὅπερ ἐστὶ δυσφημοειδές· οἱ γὰρ πλεῖστοί φασιν ἀποθανεῖν αὐτὸν οὐ τῷ κυριεύεσθαι ὑπὸ τοῦ θανάτου, ἀλλὰ τῷ ἑκόντα τὴν ψυχὴν αὐτοῦ τεθεικέναι ὑπὲρ τῶν προβάτων ἑαυτοῦ, ἢ ὑπὲρ τῶν φίλων ἑαυτοῦ· φησὶν γὰρ καὶ αὐτὸς ὁ σωτὴρ οὐδεὶ αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. ὁ μὲν οὖν τις πρὸς ταῦτα φήσει ὅτι θάνατος λέγεται νῦν ὁ μέσος καὶ ἀδιάφορος, ὃν κατὰ τὸ κοινότερον ἀπέθανεν ὅτε, ὥς φησιν ὁ Παῦλος, ἀπέθανεν κατὰ τὰ γραφά. ἀλλὰ πῶς ταύτῃ δυνήσεται συναγορεῦσαι τῇ διηγήσει τὸ ἀπεθάνομεν σὺν Χριστῷ, καὶ τὸ ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ; ἀλλ' ἴσως ὁ τοιοῦτος ἐρεῖ ὡς τὰ αὐτὰ ὀνόματα τίθησι διττῶς ἡ γραφή, ποτὲ μὲν ἐπὶ τῶν σωματικῶν, ὅτε δὲ ἐπὶ τοῦ πνευματικοῦ· ὡς καὶ περὶ τῆς Σαμαρείτιδος γεγραμμένον, ἐν ᾧ τὸ ὕδωρ καὶ τὸ πιεῖν κατὰ τὸν αὐτὸν τόπον ὅτε μὲν ἐπὶ τοῦ σωματικοῦ ὅτε δὲ ἐπὶ τοῦ πνευματικοῦ τετάχθαι δοκεῖ· καὶ τὸ περὶ τοῦ θεριμοῦ ὡσαύτως φησίν. φήσει τοίνυν οὐδὲν θαυμαστὸν κατὰ τοῦτον τὸν χαρακτῆρα καὶ τὸν ἀπόστολον εἰρηκέναι, τὸ μὲν ἀπεθάνομεν σὺν Χριστῷ τάσσοντα οὐκ ἐπὶ τοῦ κοινοτέρου θανάτου, τὸ δὲ θάνατος αὐτοῦ οὐκέτι κυριεύει, ὡς θανάτου νῦν τοῦ μέσου ὀνομαζομένου. ἕτερος δὲ παρὰ τοῦτον ἐρεῖ ὅτι θάνατος ἐνταῦθα λέγεται ὁ κυριεύων Χριστοῦ οὐκ ἄλλος ἢ ὁ ἐχθρὸς αὐτοῦ οὗ τύπος ἦν τὸ κατὰ τὸν Ἰωνᾶν κῆτο προφητευόμενον καὶ ὑπὸ τοῦ Ἰὼβ φάσκοντος ἀλλὰ καταράαιτο αὐτὴν ὁ μέλλων τὸ μέγα κῆτο χειρώαθαι. πρὸς ὃν θάνατον ὁδεύων κατὰ τὸν καιρὸν τοῦ μέσου θανάτου ἔλεγεν, οὐ διὰ τὸν μέσον θάνατον ἀλλὰ δι' ἐκεῖνον, νῦν ἡ ψυχή μου τετάρακται καὶ περίλυπό ἐτιν ἡ ψυχή μου ἕω θανάτου. οἱονεὶ γὰρ ἀπῄει εἰς τὴν χώραν αὐτοῦ διὰ τοὺς κρατουμένους ὑπ' αὐτοῦ, ὡς τάχα διὰ τοῦτο εἰρῆσθαι τὸ εἰ χοῦν θανάτου κατήγαγέ με. καὶ ἑαυτὸν πεποίηκεν αὐτῷ ὑποχείριον ὑπήκοο γενόμενο μέχρι θανάτου. διὰ γὰρ τὸ γεγονέναι ἐν αὐτῷ κατακριθεὶς ὑπ' αὐτοῦ κατέκρινε τὴν ἁμαρτίαν οὖσαν ἐν ἐκείνῳ τῷ