114 [The language used by Origen in this and the preceding chapter affords a remarkable illustration of that occasional extravagance in statements of facts and opinions, as well as of those strange imaginings and wild speculations as to the meaning of Holy Scripture, which brought upon him subsequently grave charges of error and heretical pravity. See Neander's History of the Christian Religion and Church during the First Three Centuries (Rose's translation), vol. ii. p. 217 et seqq., and Hagenbach's History of Doctrines, vol. i. p. 102 et seqq. See also Prefatory Note to Origen's Works, supra, p. 235. S.]
118 [See note, supra, p. 262. S.]
130 Ps. xxxiv. 7. Tum demun per singulos minimorum, qui sunt in ecclesiâ, qui vel qui adscribi singulis debeant angeli, qui etiam quotidie videant faciem Dei; sed et quis debeat esse angelus, qui circumdet in circuitu timentium Deum.
133 [See Exod. xxi. 28, 29. S.]
134 De quibusdam repagulis atque carceribus. There is an allusion here to the race-course and the mode of starting the chariots.
1 The words "in aquis" are omitted in Redepenning's edition.
2 The original of this sentence is found at the close of the Emporer Justinian's Epistle to Menas, patriarch of Constantinople, and, literally translated, is as follows: "The world being so very varied, and containing so many different rational beings, what else ought we to say was the cause of its existence than the diversity of the falling away of those who decline from unity (thj enadoj) in different ways?" - Ruaeus. Lommatzsch adds a clause not contained in the note of the Benedictine editor: "And sometimes the soul selects the life that is in water" (enudron).
3 Lit. "into various qualities of mind."
4 "Et diversi motus porpositi earum (rationabilium subsistentiarum) ad unius mundi consonantiam competenter atque utiliter aptarentur, dum aliae juvari indigent, aliae juvare possunt, aliae vero proficientibus certamina atque agones movent, in quibus eorum probabilior haberetur industria, et certior post victoriam reparati gradus statio teneretur, quae per difficultates laborantium constitisset."
10 Hermae Past., book ii. [See vol. ii. p. 20, of this series. S]
12 1 Cor. xv. 53-56; cf. Hos. xiii. 14 and Isa. xxv. 8.
13 Dogmatibus. Schnitzer says that "dogmatibus" here yields no sense. He conjectures deigmasi, and renders "proofs," "marks."
15 This passage is found in Jerome's Epistle to Avitus; and, literally translated, his rendering is as follows: "If these (views) are not contrary to the faith, we shall perhaps at some future time live without bodies. But if he who is perfectly subject to Christ is understood to be without a body, and all are to be subjected to Christ, we also shall be without bodies when we have been completely subjected to Him. If all have been subjected to God, all will lay aside their bodies, and the whole nature of bodily things will be dissolved into nothing; but if, in the second place, necessity shall demand, it will again come into existence on account of the fall of rational creatures. For God has abandoned souls to struggle and wrestling, that they may understand that they have obtained a full and perfect victory, not by their own bravery, but by the grace of God. And therefore I think that for a variety of causes are different worlds created, and the errors of those refuted who contend that worlds resemble each other." A fragment of the Greek original of the above is found in the Epistle of Justinian to the patriarch of Constantinople. "If the things subject to Christ shall at the end be subjected also to God, all will lay aside their bodies; and then, I think, there will be a dissolution (analusij) of the nature of bodies into non-existence (eij to mh on), to come a second time into existence, if rational (beings) should again gradually come down (upokatabh)."