Fragments from On First Principles 1 Eusebius, Against Marcellus I 4 (GCS 14, p. 3, 11-18): (Marcellus:) For he wrote at the beginning (namely, of the book On First Principles) thus: (Those who have believed and are persuaded), you might find this saying, spoken thus, in the Gorgias of Plato. -( Eusebius:) Nor, if it were so, would it have brought slander on Origen for having said: (Those who have believed [or] and are persuaded), and for having added next: (”that grace and truth came through Jesus Christ” and that Christ is the truth, according to what was said by him: “I am the truth”.) 2 Antipater of Bostra in John of Damascus, Sacra parallela, PG 96, 501 C: For yours (of the Origenists) is the saying, that (not only the many, but not even scripture, know the name of an incorporeal being.) 3 Antipater of Bostra, in the same place: and again that (in the preaching it is also handed down that there are certain angels and greater powers, ministering to the salvation of men; but when they were created and what things pertain to them, no one has in any way made clear.) 4 Justinian, Letter to Menas (p. 09, 4-7 Schw.): From the first discourse of the same book (namely, On First Principles). (We therefore, having been made in his image, have the Son as a prototype, as the truth of the good types in us; but he himself is to the Father, who is truth, what we are to him.) 5 Justinian, Letter to Menas (p. 10, 1-4 Schw.): That creatures are co-eternal with God, from the first discourse of the book On First Principles. (But how is it not absurd that God, not having something of what befits him, came to have it? But if there was not a time when he was not Almighty, then these things, through which he is Almighty, must always exist, and were always ruled by him, having him as their ruler.) 6 Justinian, Letter to Menas(p. 10, 1-6 Schw.): From the same (namely, first) discourse. (Thus then I think it would be well said also of the Savior that he is an "image of the goodness of God," but not goodness itself. And perhaps the Son is also good, but not as simply good. And just as he is "the image of the invisible God" and in this respect God, but not the one of whom Christ himself says "that they may know you, the only true God," so he is an "image of the goodness," but not unchangeably good as the Father is.) 7 Justinian, Letter to Menas(p. 10, 7-10 Schw.): That having called the Holy Spirit a creature along with the Son, he numbered them with the other creatures, for which reason he also calls them ministering beings, from the first discourse of the book On First Principles. (That therefore whatever is created, besides the Father and God of all, we are persuaded from what follows.) 8 Justinian, Letter to Menas(p. 10, 10-14 Schw.): and after a certain passage: (But the Hebrew said that the two six-winged Seraphim in Isaiah, crying one to another and saying, "holy, holy, holy Lord Sabaoth," were the only-begotten of God and the Holy Spirit. But we think that also the passage in the song of Habakkuk, "in the midst of two living beings you shall be known," was spoken concerning Christ and the Holy Spirit.) 9 Justinian, Letter to Menas(p. 08, 6-3 Schw.): From the first discourse of the book On First Principles. (That God the Father, holding all things together, reaches to each of the beings, imparting to each from his own being what it is, but the Son, reaching less than the Father, reaches only to rational beings (for he is second to the Father), and yet less the Holy Spirit, extending only to the saints; so that in this respect the power of the Father is greater than that of the Son and the Holy Spirit, and the power of the Son is greater than that of the Holy Spirit, and again the power of the Holy Spirit is more excellent than the other holy things.) 10 Justinian, Letter to Menas(p. 10, 5-7 Schw.): From the same (namely, first) discourse. (All the genera and the species always existed, and another will say also the numerically individual; however, in either case it is shown that God did not begin to create after having once been idle.) 11 Justinian, Letter to Menas(p. 10, 8-211, 7 Schw.): Concerning the pre-existence of souls, from the first discourse of the book On First Principles. (From their own fault, of those not paying heed to themselves watchfully, there occur sooner or later changes, and upon

Fragmenta de principiis 1 Euseb. C. Marcell. I 4 (GCS 14, p. 3, 11-18): (Marcell.:) γέγραφεν γὰρ ἀρχόμενος (scil. τοῦ Περὶ ἀρχῶν βιβλίου) οὕτως· (Οἱ πεπιστευκότες καὶ πεπεισμένοι), τοῦτο <τὸ> ῥητὸν οὕτως εἰρημένον εὕροις ἂν ἐν τῷ Γοργίᾳ Πλάτωνος. -( Euseb.:) Οὔτ' εἰ ἐφέρετο, ἤνεγκεν ἂν διαβολὴν Ὠριγένει φάντι· (Οἱ πεπιστευκότες [ἢ] καὶ πεπεισμένοι), καὶ συνάψαντι ἑξῆς· (»τὴν χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγονέναι» καὶ Χριστὸν εἶναι τὴν ἀλήθειαν, κατὰ τὸ εἰρημένον ὑπ' αὐτοῦ· «ἐγώ εἰμι ἡ ἀλήθεια».) 2Antip. Bostr. bei Joh. Damasc. Sacra parall., PG 96, 501 C: ὑμῶν (der Origenisten) γάρ ἐστιν ἡ φωνή, ὅτι (ὄνομα ἀσωμάτου οὐκ ἴσασιν οὐ μόνον οἱ πολλοί, ἀλλ' οὐδὲ ἡ γραφή.) 3 Antip. Bostr. a. a. O.: καὶ πάλιν ὅτι (ἐν τῷ κηρύγματι καὶ τὸ εἶναί τινας ἀγγέλους καὶ δυνάμεις κρείττονας, λειτουργικὰς τῆς σωτηρίας τῶν ἀνθρώπων, παραδέδοται· πότε δὲ ἐκτίσθησαν καὶ τίνα τὰ περὶ αὐτούς, οὐδαμῶς τις ἐσαφήνισεν.) 4 Just. Ep. ad Menam (p. 09, 4-7 Schw.): Ἐκ τοῦ πρώτου λόγου τοῦ αὐτοῦ βιβλίου (scil. De princ.). (Γενόμενοι τοίνυν ἡμεῖς κατ' εἰκόνα, τὸν υἱὸν πρωτότυπον ὡς ἀλήθειαν ἔχομεν τῶν ἐν ἡμῖν καλῶν τύπων· αὐτὸς δὲ ὅπερ ἡμεῖς ἐσμὲν πρὸς αὐτόν, τοιοῦτός ἐστι πρὸς τὸν πατέρα ἀλήθειαν τυγχάνοντα.) 5 Just. Ep. ad Menam (p. 10, 1-4 Schw.): Ὅτι συναΐδια τοῦ θεοῦ τὰ κτίσματα, ἐκ τοῦ πρώτου λόγου τοῦ Περὶ ἀρχῶν βιβλίου. (Πῶς δὲ οὐκ ἄτοπον τὸ μὴ ἔχοντά τι τῶν πρεπόντων αὐτῷ τὸν θεὸν εἰς τὸ ἔχειν ἐληλυθέναι; εἰ δὲ οὐκ ἔστιν ὅτε παντοκράτωρ οὐκ ἦν, ἀεὶ εἶναι δεῖ ταῦτα, δι' ἃ παντοκράτωρ ἐστί, καὶ ἀεὶ ἦν ὑπ' αὐτοῦ κρατούμενα, ἄρχοντι αὐτῷ χρώμενα.) 6 Just. Ep. ad Menam(p. 10, 1-6 Schw.): Ἐκ τοῦ αὐτοῦ (scil. πρώτου) λόγου. (Οὕτω τοίνυν ἡγοῦμαι καὶ ἐπὶ τοῦ σωτῆρος καλῶς ἂν λεχθήσεσθαι ὅτι «εἰκὼν ἀγαθότητος θεοῦ» ἐστιν, ἀλλ' οὐκ αὐτοαγαθόν. καὶ τάχα καὶ ὁ υἱὸς ἀγαθός, ἀλλ' οὐχ ὡς ἁπλῶς ἀγαθός. καὶ ὥσπερ «εἰκών ἐστι τοῦ θεοῦ τοῦ ἀοράτου» καὶ κατὰ τοῦτο θεός, ἀλλ' οὐ περὶ οὗ λέγει αὐτὸς ὁ Χριστὸς «ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεόν», οὕτως «εἰκὼν τῆς ἀγαθότητος», ἀλλ' οὐχ ὡς ὁ πατὴρ ἀπαραλλάκτως ἀγαθός.) 7 Just. Ep. ad Menam(p. 10, 7-10 Schw.): Ὅτι μετὰ τοῦ υἱοῦ καὶ τὸ ἅγιον πνεῦμα κτίσμα εἰπὼν συνηρίθμησε τοῖς ἄλλοις κτίσμασι, δι' ὃ καὶ λειτουργικὰ αὐτὰ ζῷα καλεῖ, ἐκ τοῦ πρώτου λόγου τοῦ Περὶ ἀρχῶν βιβλίου. (Ὅτι μὲν οὖν πᾶν ὅ τι ποτὲ παρὰ τὸν πατέρα καὶ θεὸν τῶν ὅλων γενητόν ἐστιν, ἐκ τῆς ἀκολουθίας πειθόμεθα.) 8 Just. Ep. ad Menam(p. 10, 10-14 Schw.): καὶ μετά τινα· (Ἔλεγε δὲ ὁ Ἑβραῖος τὰ ἐν τῷ Ἡσαίᾳ δύο Σεραφὶμἑξαπτέρυγα, κεκραγότα ἕτερον πρὸς τὸ ἕτερον καὶ λέγοντα· «ἅγιος ἅγιος ἅγιος κύριος Σαβαώθ» τὸν μονογενῆ εἶναι τοῦ θεοῦ καὶ τὸ πνεῦμα τὸ ἅγιον. ἡμεῖς δὲ οἰόμεθα ὅτι καὶ τὸ ἐν τῇ ᾠδῇ Ἀμβακούμ· «ἐν μέσῳ δύο ζῴων γνωσθήσῃ» περὶ Χριστοῦ καὶ ἁγίου πνεύματος εἴρηται.) 9 Just. Ep. ad Menam(p. 08, 6-3 Schw.): Ἐκ τοῦ πρώτου λόγου τοῦ Περὶ ἀρχῶν βιβλίου. (Ὅτι ὁ μὲν θεὸς καὶ πατὴρ συνέχων τὰ πάντα φθάνει εἰς ἕκαστον τῶν ὄντων, μεταδιδοὺς ἑκάστῳ ἀπὸ τοῦ ἰδίου τὸ εἶναι ὅπερ ἐστίν, ἐλαττόνως δὲ παρὰ τὸν πατέρα ὁ υἱὸς φθάνων ἐπὶ μόνα τὰ λογικά (δεύ τερος γάρ ἐστι τοῦ πατρός), ἔτι δὲ ἡττόνως τὸ πνεῦμα τὸ ἅγιον ἐπὶ μόνους τοὺς ἁγίους διικνούμενον· ὥστε κατὰ τοῦτο μείζων ἡ δύναμις τοῦ πατρὸς παρὰ τὸν υἱὸν καὶ τὸ πνεῦμα τὸ ἅγιον, πλείων δὲ ἡ τοῦ υἱοῦ παρὰ τὸ πνεῦμα τὸ ἅγιον, καὶ πάλιν διαφέρουσα μᾶλλον τοῦ ἁγίου πνεύματος ἡ δύναμις παρὰ τὰ ἄλλα ἅγια.) 10 Just. Ep. ad Menam(p. 10, 5-7 Schw.): Ἐκ τοῦ αὐτοῦ (scil. πρώτου) λόγου. (Πάντα τὰ γένη καὶ τὰ εἴδη ἀεὶ ἦν, ἄλλος δέ τις ἐρεῖ καὶ τὸ καθ' ἓν ἀριθμῷ· πλὴν ἑκατέρως δηλοῦται ὅτι οὐκ ἤρξατο ὁ θεὸς δημιουργεῖν ἀργήσας ποτέ.) 11 Just. Ep. ad Menam(p. 10, 8-211, 7 Schw.): Περὶ τῆς προϋπ άρξεως τῶν ψυχῶν, ἐκ τοῦ πρώτου λόγου τοῦ Περὶ ἀρχῶν βιβλίου. (Ἐξ ἰδίας αἰτίας τῶν μὴ προσεχόντων ἑαυτοῖς ἀγρύπνως γίνονται τάχιον ἢ βράδιον μεταπτώσεις, καὶ ἐπὶ