Philocalia or Selections from the works of Origen made by Basil and Gregory of Nazianzus (ch. 23, 25-27)

 of those concerning the stars, so that what is said by them may not be an unproven declaration, let them try to bring us more compellingly, by present

 to her a sign, saying: This is the sign which the Lord spoke, saying: Behold, the altar shall be rent, and the fat that is upon it shall be poured out

 of certain observations, or also from the teaching of angels who had transgressed their own order and, for the ruin of our race, taught certain things

 to be mistaken, but it is possible concerning things that are contingent to happen and not to happen to think that they happen and that they do not ha

 these past events are not in our power, it being possible on the basis of the same past events to do other things than what we do. But if anyone seeks

 It is fated for you to have children or not to have children in vain then you have relations with a woman. For just as in this case, since it is impo

 they will reasonably agree that nothing concerning human affairs comes from the stars, but, as we have said before, if anything, they are signified A

 argument, that humans are able to comprehend the heavenly configurations and the signs and what they are signs of, let us now examine if this is true.

 of human nature, not in a human way but in a divine way they are taught the secrets just as Paul, saying: I heard unspeakable words, which it is not

 they read the book of God and thus they do what is incumbent upon them. But as we said before, what we do, or what the opposing energies accomplish i

 they do away with sayings, also using the one: “The sinners were estranged from the womb,” spoken in the psalms. Now to this it is easy to reply, by a

 troubling our argument since Paul says: “But we know that for those who love God all things work together for good, for those who are called accordin

 the deeds foreknown beforehand but happening later, each from the apostolic preparation and choice. But now to apply this to the saying from the psalm

 Health, of course, and bodily strength are a good. The text reads thus: ‘If you will not hearken to do all the words of this law that are written in t

 it is necessary to raise a further question to those who suppose, whether the prophets, whose sins are not spoken against, have kept the law for exam

 of whom the prophet also finds fault with those who are in such states, saying: 'From the feet to the head, there is neither wound, nor bruise, nor fe

 who was once the morning star, rising in the morning, but later was shattered upon the earth. For not only among the sons of men, if one is perfect, i

 that the sound account concerning this Scripture is also among the hidden things. But those who claim there is another god besides the creator wish hi

 they suppose concerning God, nor to what they dogmatize concerning natures, does the argument from the reading now under examination contribute, as th

 leading him into the open and perhaps exhausting him through the action, so that having brought to completion all the outbursts of his indwelling wick

 chasten me” the one praying these things is asking not to need the reproof that comes through the wrath of God and the chastisement that comes throug

 Good masters, being long-suffering toward their sinning servants, are accustomed to say: I have ruined you and: I have made you wicked showing with

 the heart of Pharaoh” whether they believe that these things are said truly by God through the inspired Moses or falsely. For if falsely, then accord

that the sound account concerning this Scripture is also among the hidden things. But those who claim there is another god besides the creator wish him to be just but not good, having been led in an extremely unlearned and at the same time impious way to separate justice from goodness, and to suppose that it is possible for justice to exist in someone without goodness and goodness without justice; however, even while saying this, they accept things contrary to their own conception of a just God—that he hardens Pharaoh’s heart and makes it disobedient to himself. For if he who assigns to each what is deserved is just, and repays to those who have become better or worse from their own fault what he knows each is fit to receive, how is he just who became the cause of a worse sin for Pharaoh? And not simply the cause, but insofar as, based on what they have accepted, he cooperated in making him most unjust. For by referring the hardening of Pharaoh’s heart to nothing worthy of the choice of a just God, I do not know how they can present as a just God—even according to what they wish to relate—the one who hardens Pharaoh’s heart. Therefore, they must be pressed on the matters concerning the passage at hand, so that they either demonstrate how a just one hardens, or dare to say that because he hardens, the creator is wicked; or, being neither furnished with proofs for a just one being the hardener of someone, nor daring to utter such impiety about the creator as about a wicked one, they may take refuge in another exegetical path for: “The Lord hardened Pharaoh’s heart,” departing from understanding things according to the letter, which would destroy their own conceptions of a just God. And finally, they will confess to being at a loss as to what the account suggests. 27.2 Let these things, then, be torn to pieces in an examination concerning God in the present problem. But since those who suppose that some are created for destruction also bring these things into the discussion concerning natures, saying that what they teach is shown by the fact that Pharaoh’s heart was hardened by the Lord, let us inquire these things of them: he who was created for destruction could never do any of the better things, since his very inherent nature would oppose him with regard to good things; what need, then, was there for Pharaoh, being a son of destruction, as you say, to be hardened by God, so that he would not send the people away? For if he had not been hardened, he would have sent them away. Let them answer, then, concerning this, saying what Pharaoh would have done if he had not been hardened. For if he had released them, not being hardened, he was not of a perishing nature. But if he did not release them, the hardening of his heart was superfluous; for he would likewise not have released them even if he had not been hardened. And what was God doing to his ruling faculty that he hardened him? And how does he blame him, saying: ‘Because you disobey me, behold, I will kill your firstborn’? For does the one who hardens harden what is hard? But it is clear that what is hard is not hardened, but changes from softness to hardness; and softness of heart, according to the Scripture, is praiseworthy, as we have observed in many places. Let them say, therefore, if Pharaoh, being good, became wicked; but also, when God blames Pharaoh, he either blames him in vain or not in vain; if, then, it is in vain, how is he still wise and just? but if not in vain, Pharaoh was the cause of the sins related to his disobedience; and if he was the cause, he was not of a perishing nature. Indeed, this too must be asked, on account of the apostle using the words from here to say: ‘Therefore he has mercy on whom he wills, and whom he wills he hardens. You will say to me then, “Why does he still find fault? For who has resisted his will?”’ Who is the one who hardens and has mercy? For according to the apostolic voice, hardening does not belong to one and having mercy to another, but both belong to the same one. Therefore, either those who are shown mercy in Christ belong to the one who hardens Pharaoh’s heart, and another god is fashioned for them in vain; or the good God, according to them, is not only merciful but also hardens; or he would no longer be, as they suppose, good. 27.3 We have deliberately examined all these things at greater length against those who uncritically grant themselves the understanding and attack the simplicity of our people, opposing them and showing that neither into what

τῶν ἀποκεκρυμμένων εἶναι καὶ τὸν περὶ ταύτης τῆς γραφῆς ὑγιῆ λόγον. Οἱ δὲ ἕτερον θεὸν φάσκοντες παρὰ τὸν δημιουργὸν δίκαιον μὲν αὐτὸν εἶναι θέλουσι καὶ οὐκ ἀγαθόν, σφόδρα ἰδιωτικῶς ἅμα καὶ ἀσεβῶς ἐνεχθέντες ἐν τῷ χωρίζειν δικαιοσύνην ἀγαθότητος, καὶ οἴεσθαι ὅτι οἷόν τέ ἐστι δικαιοσύνην εἶναι ἔν τινι χωρὶς ἀγαθότητος καὶ ἀγαθότητα δίχα δικαιοσύνης· ὅμως δὲ καὶ τοῦτο λέγοντες ἐναντία τῇ ἰδίᾳ ὑπολήψει περὶ δικαίου προσίενται θεοῦ σκληρύνειν τὴν καρδίαν Φαραὼ καὶ ἀπειθῆ αὐτὴν κατασκευάζειν ἑαυτῷ. Εἰ γὰρ ὁ τὸ κατ' ἀξίαν ἑκάστῳ ἀπονέμων δίκαιος καὶ ἀπὸ τῆς ἑαυτῶν αἰτίας κρείττοσιν ἢ χείροσι γεγενημένοις ἀποδιδοὺς ὧν ἐπιτήδειον ἕκαστον τυγχάνειν ἐπίσταται, πῶς δίκαιος ὁ ἁμαρτίας χείρονος αἴτιος γενόμενος τῷ Φαραώ; Καὶ οὐχ ἁπλῶς αἴτιος, ἀλλ' ὅσον ἐφ' οἷς ἐκεῖνοι ἐξεδέξαντο συνεργήσας εἰς τὸ γενέσθαι αὐτὸν ἀδικώτατον. Ἐπ' οὐδὲν γὰρ ἀνα φέροντες ἄξιον προαιρέσεως δικαίου θεοῦ τὴν σκλήρυνσιν τῆς καρδίας Φαραώ, οὐκ οἶδ' ὅπως δίκαιον θεόν, κἂν καθ' ἃ διηγεῖσθαι βούλωνται, παραστῆσαι δύνανται τὸν σκληρύ νοντα τὴν καρδίαν Φαραώ. Ὅθεν θλιπτέον αὐτοὺς ἐν τοῖς κατὰ τὸν προκείμενον τόπον, ὅπως ἤτοι παραστήσωσι πῶς δίκαιος σκληρύνει, ἢ τολμήσωσιν εἰπεῖν ὅτι ἐπεὶ σκληρύνει πονηρὸς ὁ δημιουργός· ἢ μήτε εὐποροῦντες ἀποδείξεων πρὸς τὸ τὸν δίκαιον σκληρυντικὸν εἶναί τινος, μήτε τολμῶντες τὸ ἐπὶ τοσοῦτον ἀσεβὲς προέσθαι περὶ τοῦ κτίσαντος ὡς περὶ πονηροῦ, καταφύγωσιν ἐπὶ ἑτέραν ὁδὸν ἐξηγητικὴν τοῦ· «Ἐσκλήρυνε κύριος τὴν καρδίαν Φαραώ»· ἀπο στάντες τοῦ, ἐκ τοῦ νομίζειν τὰ κατὰ τὰς λέξεις νοεῖν, τὰς ἰδίας ἀναιρεῖν περὶ δικαίου θεοῦ νοήσεις. Τὸ δὲ τελευταῖον κἂν ἀπορεῖν ὅ τί ποτε ὁ λόγος ὑποβάλλει ὁμολογήσουσιν. 27.2 Ταῦτα μὲν οὖν ἐσπαράχθω ἐξεταζόμενα περὶ θεοῦ ἐν τῷ προκειμένῳ προβλήματι. Ἐπεὶ δὲ εἰς τὸν περὶ φύσεων τόπον οἱ ὑπολαμβάνοντές τινας ἐκ τῆς κατασκευῆς ἐπ' ἀπωλείᾳ γεγονέναι καὶ ταῦτα φέρουσι, λέγοντες δηλοῦ σθαι ὃ διδάσκουσι διὰ τοῦ ἐσκληρύνθαι ὑπὸ κυρίου τὴν καρδίαν Φαραώ, φέρε ταῦτα αὐτῶν πυνθανώμεθα· ὁ ἐπ' ἀπωλείᾳ κτισθεὶς οὐκ ἄν ποτε ποιῆσαί τι τῶν κρειττόνων δύναιτο, αὐτῆς τῆς ἐνυπαρχούσης φύσεως ἀντιπραττούσης αὐτῷ πρὸς τὰ καλά· τίς οὖν χρεία τὸν Φαραὼ ἀπωλείας, ὥς φατε, υἱὸν τυγχάνοντα σκληρύνεσθαι ὑπὸ τοῦ θεοῦ, ἵνα μὴ ἀποστείλῃ τὸν λαόν; Εἰ γὰρ μὴ ἐσκληρύνετο, ἀπέστειλεν ἄν. Ἀποκρινέσθωσαν δὴ περὶ τούτου λέγοντες, τί ἂν ἐποίησεν ὁ Φαραώ, εἰ μὴ ἐσκληρύνθη; Εἰ μὲν γὰρ ἀπέλυε μὴ σκληρυνθείς, οὐχὶ φύσεως ἀπολλυμένης ἦν. Εἰ δὲ μὴ ἀπέλυε, περισσὸν τὸ σκληρύνεσθαι αὐτοῦ τὴν καρδίαν· ὁμοίως γὰρ οὐκ ἀπέλυε καὶ μὴ σκληρυνθείς. Τί δὲ ἐνεργῶν ὁ θεὸς περὶ τὸ ἡγεμονικὸν αὐτοῦ ἐσκλήρυνεν αὐτόν; Καὶ πῶς αὐτὸν αἰτιᾶται λέγων· Ἀνθ' ὧν ἀπειθεῖς μοι, ἰδοὺ ἐγὼ ἀποκτενῶ τὰ πρωτότοκά σου; Ἆρα γὰρ ὁ σκληρύνων σκληρὸν σκληρύνει; Σαφὲς δ' ὅτι τὸ σκληρὸν οὐ σκληρύ νεται, ἀλλ' ἀπὸ ἁπαλότητος εἰς σκληρότητα μεταβάλλει· ἁπαλότης δὲ καρδίας κατὰ τὴν γραφὴν ἐπαινετή, ὡς πολλαχοῦ τετηρήκαμεν. Λεγέτωσαν τοιγαροῦν εἰ χρηστὸς ὁ Φαραὼ τυγχάνων γεγένηται πονηρός· ἀλλὰ καὶ ἤτοι αἰτιώμενος ὁ θεὸς τὸν Φαραὼ μάτην αἰτιᾶται ἢ οὐ μάτην· εἰ μὲν οὖν μάτην, πῶς ἔτι σοφὸς καὶ δίκαιος; εἰ δὲ μὴ μάτην, αἴτιος ἐτύγχανε τῶν ἁμαρτημάτων τῶν κατὰ τὴν ἀπείθειαν ὁ Φαραώ· καὶ εἰ αἴτιος, οὐ φύσεως ἦν ἀπολλυμένης. Πευστέον μέντοι γε καὶ τοῦτο, διὰ τὸ καταχρώμενον τὸν ἀπόστολον τοῖς ἐντεῦθεν ῥητοῖς λέγειν· «Ἄρ' οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει. Ἐρεῖς οὖν μοι, τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;» Τίς ὁ σκληρύνων καὶ ἐλεῶν; Οὐ γὰρ δὴ ἑτέρου τὸ σκληρύνειν καὶ ἑτέρου τὸ ἐλεεῖν κατὰ τὴν ἀποστολικὴν φωνήν, ἀλλὰ τοῦ αὐτοῦ. Ἤτοι οὖν οἱ ἐν Χριστῷ ἐλεούμενοι τοῦ σκληρύ νοντός εἰσι τὴν καρδίαν Φαραώ, καὶ μάτην ἀναπλάσσεται αὐτοῖς ἕτερος θεὸς ἢ ὁ ἀγαθὸς κατ' αὐτοὺς θεός, οὐκ ἐλεήμων μόνον ἀλλὰ καὶ σκληρύνων· ἢ καὶ οὐκέτ' ἂν εἴη, ὡς ὑπολαμβάνουσιν, ἀγαθός. 27.3 Πάντα δὲ ταῦτα ἐπίτηδες ἐπὶ πλεῖον ἐξητάσαμεν πρὸς τοὺς ἀβασανίστως ἑαυτοῖς χαριζομένους τὸ νενοηκέναι καὶ ἐπιβαίνοντας τῇ ἁπλότητι τῶν ἡμετέρων ἐνιστάμενοι, καὶ δεικνύντες ὅτι οὔτε εἰς ἃ