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19.1 But if anyone, sick with Jewish blindness, does not accept the voices of the gospels, one must bring to him the maxims of Solomon and say something like this: "For when peaceful silence encompassed all things, and night in its own speed was in mid-course, your almighty word from heaven, from royal thrones, bearing your unfeigned command as a sharp sword, stood and filled all things with death; and while it touched heaven, it stood upon the earth." 19.2 If, therefore, the only-begotten Son of God himself is proclaimed Word and God with harmonious accord, through whom angels and heavens and earth and seas and depths and heaven-coursing luminaries came to be, and to speak concisely, the whole constitution of created things, and thus chastening all with just judgment, he holds the throne of the eternal kingdom from heaven, and punishes the unjust with swift justice (and yet being almighty in work and deed, as indeed God and God the Word, 'while it touched heaven, it stood upon the earth' at the same time), by the virtue of his divinity, he clearly fills all things in every way. 19.3 Therefore, if he has received such a nature, those are impious who think that the divine is circumscribed by will to a place and some designated particle of space, and Origen speaks readily from ignorance rather than from sound wisdom, that Christ, having descended into the lowest parts of the earth, tarried above by choice. 19.4 For he did not understand that, being God, he was not present above with so much readiness of will [desire] in appearance, as much as by the energy of his divinity he fills all things in every way as much as is possible for all.

20.1 But it is fitting for him to hold such opinions about Christ, who by a

demon determines that prophetic souls are brought up; and the pythoness, when she saw the demons who were her womb-fellows, lifting up her kindred of the same womb as if they were brothers from the same belly, cries out: "I have seen gods ascending from the earth." 20.2 But the boaster Origen was not afraid to say that the demon did not bring up the soul of the prophet alone, but did not other "holy souls of prophets ascend with him?" he said. And not being satisfied with such drunken folly, he also determined that the angels had ascended with their spirits; for he has said that for the sake of the salvation of those who were in need, they came up here. 20.3 Therefore, as it seems, Origen suggests the greatest hopes for the angels and prophets, or rather for the whole chorus of saints together, first by introducing that they are under the authority of a demon, and then by revealing that they were brought up here by a mad woman, to heal the suffering, having been brought forth like prisoners. 20.4 Indeed, it does not seem to me that he speaks any less insanely than she; for in deed he has so wretchedly 20disparaged the holy men, and was not ashamed to slander the order of the20 heaven-soaring angels. 20.5 Or let him who agrees with such a definition show clearly whence he took it that he said the angels who are feasted in the heavens come up from the earth; for these have not descended into Hades bringing redemptive releases to the captives, but Christ, since he also set up a victory-bringing trophy against the enemy, and having snatched away the spoils of the captives, he ascended aloft in his own body into the heavens. 20.6 But angels stand beside God always, hastening to perform the services that are due, but they do not dwell in Hades.

21.1 But, as it seems, Origen pretends not to understand, in order that an ill-fated

prophecy he might prepare; Then, having attempted to allegorize all the scriptures, he does not blush at decreeing with hypocrisy to accept this alone according to the letter, although not even attending to the text itself with good sense. 21.2 But indeed, discoursing about the paradise which God planted in Eden, and then wishing to narrate in what manner the fruit-bearing trees sprang up, he added among other things: "When in reading we ascend from the myths," he said, "and from the according to the letter

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19.1 Εἰ δέ τις Ἰουδαϊκὴν ἀρρωστῶν ἀβλεψίαν τὰς εὐαγγελικὰς οὐ προσίεται φωνάς, ἐπακτέον αὐτῷ τὰ τοῦ Σολομῶντος ἀποφθέγματα καὶ ῥητέον ὧδέ πως· «ἡσύχου γὰρ σιγῆς περιεχούσης τὰ πάντα καὶ νυκτὸς ἐν ἰδίῳ τάχει μεσαζούσης, ὁ παντοδύναμός σου λόγος ἀπ' οὐρανοῦ ἐκ θρόνων βασιλείων, ξίφος ὀξὺ τὴν ἀνυπόκριτον ἐπιταγήν σου φέρων, στὰς ἐπλήρωσε θανάτου τὰ πάντα· καὶ οὐρανοῦ μὲν ἥπτετο, βεβήκει δὲ ἐπὶ γῆς». 19.2 εἰ τοίνυν ὁ μονογενὴς υἱὸς αὐτοῦ τοῦ θεοῦ λόγος ἀναγορεύεται καὶ θεὸς ὁμοδόξῳ συνῳδίᾳ, δι' οὗ γεγόνασιν ἄγγελοι καὶ οὐρανοὶ καὶ γῆ καὶ θάλατται καὶ βυθοὶ καὶ φωστῆρες οὐρανοδρόμοι καὶ συλλήβδην εἰπεῖν ἅπασα τῶν γενητῶν ἡ σύστασις, οὕτως δὲ δικαίᾳ κρίσει σωφρονίζων ἅπαντας θρόνου μὲν οὐρανόθεν ἔχεται τῆς ἀϊδίου βασιλείας, ὀξείᾳ δὲ τιμωρεῖται δίκῃ τοὺς ἀδίκους (ἀλλὰ μὴν ἔργῳ καὶ πράξει παντοδύναμος ὤν, ἅτε δὴ θεὸς καὶ θεὸς λόγος, «οὐρανοῦ μὲν ἥπτετο, βεβήκει δὲ ἐπὶ γῆς» ἐν ταὐτῷ), θεότητος ἀρετῇ δηλονότι πάντα πληροῖ πανταχῶς. 19.3 οὐκοῦν εἰ τοιαύτης ἐπείληπται φύσεως, ἀσεβοῦσι μὲν οἱ νομίζοντες ἀβουλίᾳ τόπῳ καὶ ῥητῷ τινι χωρίου μορίῳ περιγράφεσθαι τὸ θεῖον, ἀμαθίᾳ δὲ μᾶλλον ἢ φρονήσει κοσμίᾳ φθέγγεται προχείρως Ὠριγένης ὅτι κατελθὼν εἰς τὰ κατώτατα μέρη τῆς γῆς ὁ Χριστὸς ἄνω τῇ προαιρέσει διέτριβεν· 19.4 οὐ γὰρ ἐνόησεν ὅτι θεὸς ὢν οὐ τοσούτῳ προθυμίᾳ γνώμης ἄνω τῷ δοκεῖν [ἐπιθυμίᾳ] παρῆν, ὅσῳ θειότητος ἐνεργείᾳ τοῖς ἅπασιν ὡς ἔνι μάλιστα πάντα πληροῖ πανταχῶς.

20.1 Ἀλλὰ τοιαῦτα μὲν ἁρμόττει περὶ τοῦ Χριστοῦ δοξάζειν ἐκεῖνον, ὃς ὑπὸ

δαίμονος ὁρίζεται ψυχὰς ἀνάγεσθαι προφητικάς· ἡ δὲ πυθόμαντις ὡς ἐθεάσατο τοὺς ὁμογαστρίους αὐτῇ δαίμονας, οἷα δή τινας ὁμοκοιλίους ἀδελφοὺς ἐπαίρουσα τὰ ὁμομήτρια γένη, βοᾷ· «θεοὺς ἑόρακα ἀναβαίνοντας ἐκ τῆς γῆς». 20.2 ἀλλ' ὁ μεγαληγόρος οὐκ ἔδεισεν Ὠριγένης εἰπεῖν ὅτι τὸ δαιμόνιον οὐχὶ τὴν τοῦ προφήτου μόνον ἀνήγαγεν ψυχήν, ἀλλὰ μήτι γε καὶ ἄλλαι «συναναβεβήκασιν» ἔφη «ψυχαὶ προφητῶν ἅγιαι»; μὴ κορεσθεὶς δὲ τῇ τοσαύτῃ παροινίᾳ καὶ τοὺς ἀγγέλους ὡρίσατο συναναβεβηκέναι τοῖς πνεύμασιν αὐτῶν· εἴρηκε γὰρ ὅτι τῆς τῶν δεομένων ἕνεκα σωτηρίας ἀνῄεσαν ἐνθάδε. 20.3 μεγίστας οὖν, ὡς ἔοικεν, Ὠριγένης ἐλπίδας ὑποτίθεται τοῖς ἀγγέλοις καὶ προφήταις ἤτοι καὶ παντὶ τῷ τῶν ἁγίων ὁμόσε χορῷ, πρῶτον μὲν εἰσάγων ὡς ὑπὸ δαίμονος ἐξουσίαν εἰσίν, ἔπειτα δὲ μηνύων ὅτι διὰ μαινάδος ἀνήχθησαν ἐνταῦθα γυναικός, ἰατρεῦσαι τοὺς πάσχοντας οἷα δεσμῶται προαχθέντες. 20.4 οὔτι γέ μοι δοκεῖ μεῖον ἐκείνης ἀποφθέγγεσθαι φρενοβλαβῶς· ἔργῳ γὰρ οὕτως οἰκτρῶς 20ἐξεφαύλισε τοὺς ἁγίους ἄνδρας, οὐδὲ τὸ τῶν20 οὐρανοπετῶν ἀγγέλων ᾐσχύνθη τάγμα διαβαλεῖν· 20.5 ἢ δεικνύτω τρανῶς ὁ τῷ τοιούτῳ συνιστάμενος ὅρῳ πόθεν λαβὼν ἐκ τῆς γῆς ἔφησεν ἀνιέναι τοὺς ἐν τοῖς οὐρανοῖς ἑστιωμένους ἀγγέλους· οὐ γὰρ οὗτοι κατεληλύθασιν εἰς ᾅδου λυτηρίους ἐπαγόμενοι τοῖς αἰχμαλώτοις ἀφέσεις, ἀλλ' ὁ Χριστός, ἐπειδὴ καὶ νικηφόρον οὗτος ἵδρυσε κατὰ τοῦ πολεμίου τρόπαιον, καὶ τὰς τῶν αἰχμαλώτων ἀποσπάσας λείας αὐτῷ σώματι μεταρσίως ἀνῆλθεν εἰς οὐρανούς. 20.6 ἄγγελοι δὲ τῷ θεῷ παρεστᾶσιν ἑκάστοτε, τὰς ὀφειλομένας ἐκτελεῖν ἐπειγόμενοι λατρείας, ἀλλ' οὐχὶ τὸν ᾅδην οἰκοῦσιν.

21.1 Ἀλλ', ὡς ἔοικεν, Ὠριγένης ὑποκρίνεται μὴ νοεῖν, ἵνα δυσδαίμονα

παρασκευάσῃ μαντείαν· εἶτα πάσας ἀλληγορῆσαι τὰς γραφὰς ἐγχειρήσας οὐκ ἐρυθριᾷ τοῦτο μόνον ἐπὶ τοῦ γράμματος ἐκδέχεσθαι θεσπίζων ὑποκρίσει, καίτοι μηδ' αὐτῷ σώματι προσέχων εὐγνωμό νως. 21.2 ἀλλὰ δὴ περὶ τοῦ παραδείσου διαλεγόμενος, ὃν ἐφύτευσεν ὁ θεὸς ἐν Ἐδέμ, εἶτα καὶ τίνα τρόπον ἐξανέτειλε τὰ καρποφόρα ξύλα διηγεῖσθαι βουλόμενος ἐπέφερε πρὸς τοῖς ἄλλοις· «ὅταν ἀναγινώσκοντες ἀναβαίνωμεν ἀπὸ τῶν μύθων» ἔφη «καὶ τῆς κατὰ τὸ γράμμα