Reading Scripture: Types and Figures
Origen of Alexandria, On First Principles 6
The time has come, now that we have passed through these matters, to return to the incarnation of our Lord and Savior—how he became man and lived among us. We consider this according to our very limited powers, drawing more from the contemplation of his works than from our own understanding. We have observed his visible creatures and, by faith, contemplated the invisible ones as well, since human frailty cannot see everything with the eyes or grasp everything by reason. We human beings are, after all, the weakest and most fragile of all rational animals, for those beings that exist in heaven or above the heavens are far more excellent. Therefore we must seek the mediator between all these creatures and God, the very one whom the apostle Paul calls the firstborn of all creation (Colossians 1:15). We see what the holy scriptures say of his majesty: that he is the image of the invisible God and the firstborn of all creation (Colossians 1:15); that in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities (Colossians 1:16); that he is before all things and in him all things hold together (Colossians 1:17); that he is the head of all things, having God the Father alone as his head, as it is written: "The head of Christ is God" (1 Corinthians 11:3). We also perceive that no one knows the Father except the Son, and no one knows the Son except the Father (Matthew 11:27; Luke 10:22). For who can know what wisdom is except the one who begot it? Who can know what truth is except the Father of truth? Who could explore the nature of the Word that is from God except God alone, in whom the Word was? (John 1:1) We must therefore hold it certain that this Word—or Reason, if you prefer—knows this wisdom and this truth, and that no one but the Father knows them. As it is written: "I do not think the world itself could contain the books that would be written" (John 21:25), concerning the glory and majesty of the Son of God. It is impossible to commit to writing what pertains to the Savior's glory. Having considered these great and stupendous things about the nature of the Son of God, we stand astonished with the utmost wonder that this supreme nature emptied itself, becoming man and living among men. The grace poured upon his lips testifies to this (Psalm 45:2), the heavenly Father bears witness to him (Matthew 3:17; 17:5), and it is confirmed by the signs, diverse wonders, and mighty works he performed. He also sent prophets as forerunners and heralds of his coming before he appeared in the body. After his ascension into the heavens, he filled holy apostles with the power of his divinity—men who were formerly tax collectors or fishermen, unskilled and uneducated—and sent them around the whole earth so that from every nation and all peoples they might gather a community of the godly who believe in him.
Yet of all his miracles and mighty deeds, this one utterly surpasses the wonder of the human mind; the frailty of mortal intelligence cannot find how to conceive it: that the very Word of the Father and the Wisdom of God, in whom all visible and invisible things were created (Colossians 1:16), is believed to have been enclosed within the bodily limits of the man who appeared in Judea. Not only that, but that the Wisdom of God entered a woman's womb, was born as an infant, and cried like any other child. Then, too, he is said to have been troubled even to the point of death, as he himself declared: "My soul is sorrowful even to death" (Matthew 26:38). Finally, he was brought to the most shameful death known among men, even though he rose again on the third day. When we see certain things in him that are so human they seem no different from the common frailty of mortals, and other things so divine that they belong only to that first, ineffable divine nature, the narrowness of human intellect is stopped short, overwhelmed by the stupor of such wonder. It does not know what to hold, where to turn, or what to do. If it senses God, it sees a mortal; if it thinks him a man, it sees one who, having conquered the kingdom of death, returns from the dead bearing spoils (Ephesians 4:8; Colossians 2:15). Therefore he must be contemplated with all fear and reverence, so that in one and the same person the truth of both natures may be shown—so that nothing unworthy or unseemly is attributed to that divine and ineffable substance, nor, on the other hand, are the things he did dismissed as false or imaginary. To set these things forth to human ears and explain them in words far exceeds our powers, our merits, our genius, or our speech. I suspect it even surpasses the minds of the holy apostles; indeed, perhaps the explanation of this mystery is more excellent than that of all the heavenly powers. Concerning this, we will set forth only a few things, not out of rashness, but because the order of our subject demands it—drawing from what our faith contains rather than what human reason usually defends, offering our conjectures rather than dogmatic assertions.
The only-begotten Son of God, through whom all visible and invisible things were made (John 1:3; Colossians 1:16), as scripture teaches, made all things and loves what he made. Since he is himself the image of the invisible God (Colossians 1:15), he invisibly gave a share of himself to all rational creatures, so that each might participate in him to the degree that it clung to him with love. But because of the faculty of free will, a variety and diversity of souls arose: some held fast to their Creator with more ardent love, others with a thinner, weaker love. That soul about which Jesus said, "No one takes my soul from me" (John 10:18), from the beginning of creation and ever after, clung to him inseparably and indissolubly—as to the Wisdom, the Word, the Truth, and the true Light of God—receiving everything from him entirely and yielding itself wholly to his light and splendor. It became one spirit with him principally, just as the apostle promises to those who should imitate it: "He who is joined to the Lord is one spirit" (1 Corinthians 6:17). By this substance of the soul, then, serving as mediator between God and flesh (for it was not possible for the divine nature to unite with a body without a mediator), the God-man is born, as we said, with this mediating substance in place—a substance for which assuming a body was not contrary to nature. Nor was it contrary to the nature of that rational soul to receive God, into whom, as we said above, it had already surrendered itself completely, as it were to the Word of Wisdom. Therefore, because it was wholly in the Son of God, or had received all of God within itself, the Son of God, together with the flesh he assumed, is called Christ, the Power of God, and the Wisdom of God (1 Corinthians 1:24). Again, the Son of God, through whom all things were created, is called Jesus Christ; and he is called the Son of Man. For the Son of God is said to have died, on account of that nature which could undergo death; and the Son of Man is the one who is to come in the glory of God the Father with the holy angels (Matthew 16:27; 25:31). Throughout all scripture, the divine nature is spoken of with human words, and the human nature is adorned with the titles of divinity. One can say more about this than about anything else: what is written, "The two shall become one flesh, and they are no longer two but one flesh" (Genesis 2:24; Ephesians 5:31), is more truly realized in the Word of God being one with the soul in the flesh than in a man and his wife. And to be one spirit with God is fitting for the human soul that has joined itself to God through love, so that it may be said to be one spirit by merit of love. What is the merit of love? It has forged an inseparable unity with God, so that the assumption of the soul was not by a mixture of persons but by the reception of virtues—as the prophet says to him: "You have loved justice and hated iniquity; therefore God, your God, has anointed you with the oil of gladness beyond your companions" (Psalm 45:7). By merit of love, then, the soul is anointed with the oil of gladness—that is, the soul with the Word of God becomes Christ. To be anointed with the oil of gladness means to be filled with the Holy Spirit. The phrase "beyond your companions" shows that this was not the grace of the Spirit as given to the prophets, but the fullness of the Word of God dwelling substantially in him, as the apostle said: "In him the whole fullness of deity dwells bodily" (Colossians 2:9). Finally, for this reason it says not only "You have loved justice" but adds "and hated iniquity." To hate iniquity is what scripture says of him: he committed no sin, nor was deceit found in his mouth (1 Peter 2:22; Isaiah 53:9), and he was tempted in every way as we are, yet without sin (Hebrews 4:15). The Lord himself says: "Which of you convicts me of sin?" (John 8:46), and again: "Behold, the ruler of this world comes, and he has nothing in me" (John 14:30). All these things show that no sense of sin ever existed in him. To make this even clearer, the prophet says: "Before the child knows how to call father or mother, he turns away from iniquity" (Isaiah 7:16).
Latin
Tempus est his decursis repetere nos de incarnatione domini et salvatoris nostri, quomodo vel homo factus est vel inter homines conversatus est. Pro viribus igitur nostris perexiguis considerata ex operum suorum magis quam ex nostri sensus contemplatione divina natura, intuitisque nihilominus creaturis eius visibilibus, fide quoque invisibilibus contemplatis, quia non omnia vel oculis videre potest humana fragilitas vel ratione conplecti, pro eo quod omnium rationabilium infirmius et fragilius animal nos sumus homines (praestantiora enim sunt ea, quae vel in caelo vel super caelos habentur): superest ut harum omnium creaturarum et dei medium, id est -mediatoremquaeramus, quem Paulus apostolus “primogenitum omnis creaturaepronuntiat. Videntes quoque nos ea, quae de eius maiestate in seripturis sanctis referuntur, et intuentes quod “imago invisibilis deie et “primogenitus omnis creaturae” dicatur, et quod “in ipso creata sunt omnia visibilia et invisibilia, sive throni sive dominationes sive principatus sive potestates, omnia per ipsum et in ipso creata sunt, et ipse est ante omnes, et omnia illi constant”, qui est “caput omnium”, solus habens “capute deum patrem, sicut seriptum est: “Caput autem Christi deus”; pervidentes etiam quod scriptum est quoniam “nemo novit patrem nisi filius, neque filium quis novit nisi pater” (quis enim potest nosse quae sib “sapientia- nisl qui genuit eam? aut quis ad liquidum quae sit ‘veritas’ novit nisi veritatis pater? quis certe universam -“verbi” sul naturam atque ipsius “dei- quae ex deo est investigare potuit nisi solus deus, -apud quem erat verbum-?): pro certo habere debemus quod hoc verbum (sive ratio dicenda est) hane sapientiam, hane veritatem nullus alius “nisi solus pater novit, de quo seriptum est: “Ne ipsum quidem mundum capere arbitror libros qui scriberentur”, de gloria scilicet et maiestate filu dei. Inpossibile namque est litteris committere ea, quae ad salvatoris gloriam pertinent. His igitur tantis ac talibus de natura filü dei consideratis, cum summa ammiratione obstupescimus quod eminens omnium ista natura ‘exinaniens’ se de statu maiestatis suae homo factus sit et inter homines conversatus sit, sicut gratia labiis eius infusa- testatur, et sicut ei testimonium reddit pater caelestis, et ut signis quoque et prodigus variisque ab eo gestis virtutibus confirmatur. Qui etiam ante praesentiam suam hane, quam ostendit in corpore, praecursores et nuntios adventus sui misit prophetas; post ascensionem vero suam in caelos sanctos apostolos divinitatis suae virtute repletos homines vel ex publicanis vel ex piseatoribus imperitos et indoctos ceircumire fecit orbem terrarum, ut ex omni gente atque ex omnibus populis piorum plebem in se credentium congregarent. 2. Verum ex omnibus de eo miraculis et magnificis illud. penitus ammirationem humanae mentis excedit, nec invenit mortalis intellegentiae fragilitas, quomodo sentire vel intellegere possit quod tanta illa potentia divinae maiestatis, ipsum illud patris verbum atque ipsa sapientia dei, in qua “creata sunt omnia visibilia et invisibilia, intra eireumseriptionem eius hominis, qui apparuit in Iudaea, fuisse credenda sit, sed et ingressa esse dei sapientia vulvam feminae et nasci parvulus et vagitum emittere ad similitudinem plorantium parvulorum; tum deinde quod et in morte conturbari refertur, ut ipse etiam profitetur dicens: “Tristis est anima mea usque ad mortem”; et ad ultimum quod usque ad eam quae inter homines indignissima habetur adductus est mortem, licet post tertiam surrexerit diem. Cum ergo quaedam in eo ita videamus humana, ut nihil a communi mortalium fragihtate distare videantur, quaedam ita divina, quae nulli alii nisi illi primae et ineffabili naturae conveniant deitatis, haeret humani intellectus angustia et tantae ammirationis stupore pereulsa, quo declinet, quid teneat, quo se convertat, ignorat. Si deum sentiat, mortalem videt; si hominem putet, devicto "mortis regno cum spoliüs redeuntem a mortuis cernit. Propter quod cum omni metu et reverentia contemplandum est, ut in uno eodemque ita utriusque naturae veritas demonstretur, ut neque aliquid indignum et indecens in divina illa et ineffabili substantia sentiatur, neque rursum quae gesta sunt falsis inlusa imaginibus aestimentur. Quae quidem in aures humanas proferre et sermonibus explicare, longe vires vel meriti nostri vel ingenii ac sermonis excedit. Arbitror autem quia etiam sanctorum apostolorum supergrediatur mensuram; quin immo fortassis etiam totius creaturae caelestium virtutum eminentior est saeramenti istius explanatio. De quo nos non temeritate aliqua, sed quoniam ordo loci poposcit, ea magis quae fides nostra continet, quam quae humanae rationis adsertio vindicare solet, quam paucissimis proferemus, suspiciones potius nostras quam manifestas aliquas adfirmationes in medium proferentes. 3. lgitur unigenitus filius dei, per quem ‘omnia facta esse visibilia et invisibilia- in superioribus sermo disputationis edocuit, secundum seripturae sententiam et fecit omnia et “quae fecit diligit. Nam cum ‘invisibilis dei’ ipse sit -imago- invisibilis, participationem sui universis rationabilibus creaturis invisibiliter praebuit ita, ut tantum ex eo unusquisque participi sumeret, quanto erga eum dilectionis inhaesisset adfectu. Verum cum pro liberi arbitri facultate varietas unumquemque ae diversitas habuisset animorum, ut alius ardentiore, alius tenuiore et exiliore erga auctorem suum amore teneretur, illa anima, de qua dixit lesus quia “nemo aufert a me animam meam”, ab initio creaturae et deinceps inseparabiliter ei atque indissociabihter inhaerens, utpote sapientiae et verbo dei et veritati ac luci verae, et tota totum recipiens atque in eius lucem splendoremque ipsa cedens, facta est cum ipso principaliter unus spiritus, sicut et apostolus his, qui eam imitari deberent, promittit, quia “qui se iungit domino, unus spiritus este. Hac ergo substantia animae inter deum carnemque mediante (mon enim possibile erat dei naturam corpori sine mediatore misceri) nascitur, ut diximus, deus-homo, illa substantia media existente, cui utique contra naturam non erat corpus assumere. Sed neque rursum anima illa, utpote substantia rationabilis, contra naturam habuit capere deum, in quem, ui superius diximus, velut (m) verbum sapienti tatem tota iam cesserai. Unde et mero pro eo quod vel tota esset in fiho dei vel totum in se caperet f dei. eiiam ipsa cum ea quam assumserat carne dei filius dei virtus, Christus et dei sapiemiis ap- B pellatur; rursum dei filius, ‘per quem ommia creata sunt4 lesus Christus et; fius hominmis nomunatur. Nam et filius dei mortuus esse dieiur, pro ea seilicet natura, quae mortem wiique reeipere poterx et filus hominis appellatur, qui ‘venturus im dei patris gloria eum sanctis angelis- praedicatur. Et hae de per ommem seripturam -10 tam divina natura humanis vocabulis appellatur, quam humana natur divinae nuncupaiionis insignibus decoratur. Magis de hoe quam de ullo alio diei potest quod seriptum esi quia “erunt: ambo im earme una, et iam non sunt duo, sed earo una”. Magis enim verbum dei eum anima in carne una- esse, quam vir eum uxore putandus est. Sed et -unus spiritus- esse cum deo cui eonvenit quam hum animae. quae se ita deo per dilectionem iunxit, uf eo unus Spiritus merrio dieatur? Quod autem dilectionis en meri siisckn ndn "ete: ei inseparabilem cum deo fecerit unitatem, iia ut mom forítura fuent aui eum personae aeceptione animae eius assumptüio, sed virtutum — suarum ei merito delata, audi ad eam prophetam dicentem: “Dilexisti - iuslitüiam et; odisii iniquitatem; propterea unxit te deus, deus tuus oleo laetitiae prae participibus tuis”. Dilectionis igitur merito unguitur ‘oleo laetitiae, id est anima cum verbo dei Christus efficitur. -Unginamque ‘oleo laetitiae- non aliud intellegitur quam spiritu sancto repleri. Quod autem “prae participibus- dixit, indicat quia non gratia spiritus sicut prophetis ei data est, sed ipsius verbi dei in ea substantialis inerat “plenitudo”, sicut et apostolus dixit: “In quo inhabitat omnis plenitudo deitatis corporahter”. Denique propter hoe non solum dixit: “Dilexisti iustitiam”, sed addidit “et odisti iniquitatem”. ‘Odisse- enim ‘iniquitatem- illud est, quod scriptura dicit de eo quia “peccatum non fecit, nec inventus est dolus in ore eius”, et quod ait: “Temptatus per omnia pro similitudine absque peccato”. Sed et ipse dominus dicit: “Quis vestrum me arguit de peccato?” Et iterum ipse dicit de se: “Eece venit mundi huius princeps et in me non invenit quidquam”. Quae omnia nullum in eo peccati sensum indicant extitisse. Quod ut propheta evidentius designaret, quia numquam eum -iniquitatis- sensus intrasset, ait: “Priusquam sciret puer vocare patrem aut matrem, avertit se ab iniquitate”.