Agony of speaking; inside and outside; the first man
Origen went on: We ask you that I may not be charged because of you with throwing the pearls to swine, the holy things to dogs, with casting the divine things to the serpents, with giving a share of the tree of life to the serpent. That I may not be charged, be transformed: put away malice, faction, anger, fights, wrath, griefs, discord, so that there may no longer be schisms among you, but that you may be fitted together in the same mind and the same judgment.
I am in agony both to speak and not to speak. Because of those who are worthy I want to speak, lest I be charged with having deprived of the word those able to hear. Because of those who are not worthy I hesitate to speak, because of what has been said already, lest I ever throw the holy things to dogs and cast the pearls to the swine.
It was the work of Jesus alone to know how to separate, among the hearers, those outside from those inside, so that to those outside he may speak in parables, and to those who have entered his house he may loose the parables. The 'outside' and the entering into the house is mystical. For what is it to me to judge those outside? Everyone who sins is outside. For this reason let it be spoken in parables to those outside, if somehow they may be able, leaving the outside, to become inside. Entering the house is mystical: the genuine disciple of Jesus enters Jesus' house; he enters by thinking the things of the church, by living in the church's way. The inside and the outside is spiritual.
You see how much I say in a preface, preparing the hearers. I hesitate to speak, being about to put it off even while speaking. What do I want to do? To take a word that heals the souls of those who hear.
The human being, then, being created, was first created the one according to the image, of whom matter is not found. For the one according to the image is not from matter either. And God said: Let us make a human being according to our image and according to our likeness, and let them rule, and the rest.
Greek
βαλών, ὡς ῥίψας τὰ θεῖα τοῖς ὄφεσιν, ὡς μεταδοὺς «τοῦ ξύλου τῆς ζωῆς» τῷ ὄφει. Ἵνα μὴ ἐγκληθῶ, μεταμορφώθητε, «ἀπόθεσθε τὴν κακίαν», στάσιν, «ὀργήν», μάχας, «θυμόν», λύπας, διχόνοιαν, ἵνα μὴ ᾖ μηκέτι «ἐν ὑμῖν σχίσματα ἀλλ' ἦτε κατηρτισμένοι τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ». Ἀγωνιῶ καὶ εἰπεῖν, ἀγωνιῶ καὶ μὴ εἰπεῖν. ∆ιὰ τοὺς ἀξίους θέλω εἰπεῖν, μὴ ἐγκληθῶ ὡς τῶν δυναμένων ἀκούειν ἀποστερήσας τὸν λόγον· διὰ τοὺς μὴ ἀξίους ὀκνῶ εἰπεῖν, διὰ τὰ προειρημένα, μή ποτε ῥίψω τὰ ἅγια κυσὶν καὶ βαλῶ τοὺς μαργαρίτας τοῖς χοίροις.
Ἰησοῦ μόνου ἔργον ἦν εἰδέναι χωρίζειν ἐν τοῖς ἀκροαταῖς τοὺς ἔξω ἀπὸ τῶν ἔσω, ἵνα τοῖς μὲν ἔξω ἐν παραβολαῖς λέγῃ, τοῖς δὲ εἰσελθοῦσιν αὐτοῦ εἰς τὴν οἰκίαν λύσῃ τὰς παραβολάς. Τὸ ἔξω καὶ τὸ εἰσελθεῖν εἰς τὴν οἰκίαν μυστικόν ἐστιν. «Τί γάρ μοι τοὺς ἔξω κρίνειν;» Πᾶς ὁ ἁμαρτάνων ἔξω ἐστίν· διὰ τοῦτο ἐν παραβολαῖς λεγέσθω τοῖς ἔξω, ἐάν πως δυνηθῶσιν καταλιπόντες τὰ ἔξω γενέσθαι ἔσω.
Τὸ εἰσελθεῖν εἰς τὴν οἰκίαν μυστικόν ἐστιν· εἰσέρχεται εἰς τὴν Ἰησοῦ οἰκίαν ὁ γνήσιος αὐτοῦ μαθητής, εἰσέρχεται διὰ τοῦ φρονεῖν τὰ ἐκκλησιαστικά, διὰ τοῦ βιοῦν ἐκκλησιαστικῶς. Τὸ ἔσω καὶ τὸ ἔξω πνευματικόν ἐστιν. Ὁρᾷς πόσα λέγω ἐν προοιμίῳ εὐτρεπίζων τοὺς ἀκροατάς. Ὀκνῶ εἰπεῖν μέλλων ἐν τῷ λέγειν ὑπερτιθέμενος. Τί ποιῆσαι βούλομαι; Λαβεῖν λόγον θεραπεύοντα τὰς ψυχὰς τῶν ἀκουόντων.
Ὁ ἄνθρωπος τοίνυν κτιζόμενος πρότερον μὲν ἐκτίσθη ὁ «κατ' εἰκόνα», οὗ ὕλη οὐχ εὑρίσκεται· οὐδὲ γὰρ ἐξ ὕλης ἐστὶν ὁ «κατ' εἰκόνα»· «Καὶ εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν