(Part 4) THREE ANCIENT TRINITARIAN HISTORIANS SAY ORIGEN BELIEVED JESUS WAS CREATED
Hey I found the Greek text for a (part) translation of fragements of Origen's De Principis I stumbled accross one day.
Heres the (part) translation:
ORIGEN OF ALEXANDRIA (c. 185 to 254 C.E.): "...the Son of God ... 'the firstborn of all creation, A THING CREATED, wisdom,'..." - (De. Prin. 4.4.1, translation by Jaroslav Pelikan. See Christian Tradition, Vol. 1, p. 191)
Here the Greek:
GREEK TEXT: "...Οὗτος δὴ ὁ υἱὸς ἐκ θελή-ματος τοῦ πατρὸς ἐγενήθη, «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης αὐτοῦ χαρακτήρ τε τῆς ὑποστάσεως αὐτοῦ», «πρω-τότοκος πάσης κτίσεως», κτίσμα, σοφία..." - (Fragmenta De Principiis [00103])
Heres my own translation of the entire verse:
ORIGEN OF ALEXANDRIA (c. 185 to 254 C.E.): "...The Son, came into existence out of the Fathers will, "who is" necessarily "the image of the invisible God", and "the reflection of His glory, the exact representation of His very being," [the] "first (one) to be born of all creation", (κτίσμα) A CREATURE, "Wisdom"..."
Notice the Greek word (κτίσμα).
What does (κτίσμα) actually mean?
Heres a list of its close relatives:
STRONGS NUMBERS - RELATED GREEK WORDS:
2932 κτάομαι ktaomai “to acquire, obtain, possess, purchase”
2933 κτῆμα ktéma “a possession”
2934 κτῆνος kténos “a beast of burden - from ktaomai; property, i.e. (specially) a domestic animal”
2935 κτήτωρ ktétór “a possessor”
2936 κτίζω ktizó “to build, create”
2937 κτίσις ktisis “creation (the act or the product)”
2938 κτίσμα ktisma “a creature - from ktizo; an original formation (concretely), i.e. Product (created thing)”
2939 κτίστης ktistés “a Creator: - from ktizo; a founder, i.e. God (as author of all things):
Notice the Greek suffix or word ending (-μα). Word endings in Greek are important, let's see what this one means:
The action meant here is that of "creation"!
Meaning Greek "the Son" was acted upon by a Creator with the result being the production of "a creature."
Notice he lastly called him "WISDOM".
No doubt refering to Proverbs 8:22 LXX:
PROVERBS 8:22 GREEK OT: Septuagint with Diacritics: 22 ΚΎΡΙΟΣ ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ 23 πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με ἐν ἀρχῇ 24 πρὸ τοῦ τὴν γῆν ποιῆσαι καὶ 24 πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι 24 πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων 25 πρὸ τοῦ ὄρη ἑδρασθῆναι πρὸ δὲ πάντων βουνῶν γεννᾷ με 26 ΚΎΡΙΟΣ ἐποίησεν χώρας καὶ ἀοικήτους καὶ ἄκρα οἰκούμενα τῆς ὑπ' οὐρανόν 27 ἡνίκα ἡτοίμαζεν τὸν οὐρανόν συμπαρήμην αὐτῷ καὶ ὅτε ἀφώριζεν τὸν ἑαυτοῦ θρόνον ἐπ' ἀνέμων 28 ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπ' οὐρανὸν 29 καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς 30 ἤμην παρ' αὐτῷ ἁρμόζουσα ἐγὼ ἤμην ᾗ προσέχαιρεν καθ' ἡμέραν δὲ εὐφραινόμην ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ 31 ὅτε εὐφραίνετο τὴν οἰκουμένην συντελέσας καὶ ἐνευφραίνετο ἐν υἱοῖς ἀνθρώπων
NETS-LXX(E): "...The LORD CREATED ME as the beginning of his ways, for the sake of his works. 23. Before the present age he founded me in the beginning. 24. Before he made the earth and before he made the depths, 25. before he brought forth the springs of the waters, before the mountains were established, and before all the hills, he begets me. 26. The Lord made countries and uninhabbited spaces and the habbitable heights of that beneath the skys. 27. When he prepared the sky, I was present with him, and when he marked out his own throne on the winds. 28. When he made strong the clouds above and when he made secure the springs beneath the sky 29. when he made strong the foundations of the earth, 30. I was beside him, fitting together, it is I who was the one in whom he took delight. And each day I was glad in his presence at every moment, 31. when he rejoiced when he had completed the world and rejoiced among the sons of men..." - (NETS) A New English Translation of the Septuagint 2007
1st Corinthinas 1:24
ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α΄ 1:24 Greek NT:
αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν·
New American Standard Bible (©1995)
but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.
Now heres the Rufinus version of the same verse and surrounding context until the end of the chapter:
RUFINUS OF AQUELEIA (c. 345 to 410): "...As light, accordingly, could never exist without splendour, so neither can the Son be understood to exist without the Father; for He is called the “express image of His person,” [2964] and the Word and Wisdom. How, then, can it be asserted that there once was a time when He was not the Son?..." - (DOCTORED LATIN VERSION: Book IV. Translated from the Latin of Rufinus. ANF Roberts & Donaldson.[150 YEARS AFTER ORIGENS DEATH])
How different this is to the Greek. It continues:
RUFINUS OF AQUELEIA (c. 345 to 410): "...For that is nothing else than to say that there was once a time when He was not the Truth, nor the Wisdom, nor the Life, although in all these He is judged to be the perfect essence of God the Father; for these things cannot be severed from Him, or even be separated from His essence. And although these qualities are said to be many in understanding, [2965] yet in their nature and essence they are one, and in them is the fulness of divinity. Now this expression which we employ—“that there never was a time when He did not exist”—is to be understood with an allowance. For these very words “when” or “never” have a meaning that relates to time, whereas the statements made regarding Father, Son, and Holy Spirit are to be understood as transcending all time, all ages, and all eternity. For it is the Trinity alone which exceeds the comprehension not only of temporal but even of eternal intelligence; while other things which are not included in it [2966] are to be measured by times and ages. This Son of God, then, in respect of the Word being God, which was in the beginning with God, no one will logically suppose to be contained in any place; nor yet in respect of His being “Wisdom,” or “Truth,” or the “Life,” or “Righteousness,” or “Sanctification,” or “Redemption:” for all these properties do not require space to be able to act or to operate, but each one of them is to be understood as meaning those individuals who participate in His virtue and working..." - (DOCTORED LATIN VERSION: Book IV. Translated from the Latin of Rufinus. ANF Roberts & Donaldson.[150 YEARS AFTER ORIGENS DEATH])
[FOOTNOTE 2964]: Cf. Heb. i. 3.
[FOOTNOTE 2965]: Quæ quidem quamvis intellectu multa esse dicantur.
[FOOTNOTE 2966]: Quæ sunt extra Trinitatem.
This is absoloutely Rufinus talking and not Origen when it says "there was a time when he did not exist". These are the words of Arius and not the words of Origen.
This nothing but ANTI-ARIAN propoganda and blatant editing and dishonest changing of the text to suit fourth and fifth century Post-Chanceldon Christian belief.
Notice how this following article tries to defend Rufinus and say that what he did was justified. Particually the point about PHOTIUS comments about Origen:
Pamphilus of Caesarea, Saint Martyred 309: "...Of the "Apology for Origen" only the first book is extant, and that in a Latin version made by Rufinus. It begins with describing the extravagant bitterness of the feeling against Origen. He was a man of deep humility, of great authority in the Church of his day, and honored with the priesthood. He was above all things anxious to keep to the rule of faith that had come down from the Apostles. The soundness of his doctrine concerning the Trinity and the Incarnation is then vindicated by copious extracts from his writings. Then nine charges against his teaching are confronted with passages from his works. St. Jerome stated in his "De Viris illustribus" that there were two apologies—one by Pamphilus and another by Eusebius. He discovered his mistake when Rufinus's translation appeared in the height of the Origenistic controversy, and rushed to the conclusion that Eusebius was the sole author. He charged Rufinus, among other things, with palming off under the name of the martyr what was really the work of the heterodox Eusebius, and with suppressing unorthodox passages. As to the first accusation there is abundant evidence that the "Apology" was the joint work of Pamphilus and Eusebius. Against the second may be set the negative testimony of Photius who had read the original; "Photius, who was severe to excess towards the slightest semblance of Arianism, remarked no such taint in the Apology of Origen which he had read in Greek" (Ceillier). The Canons of the alleged Council of the Apostles at Antioch were ascribed by their compiler (late fourth century) to Pamphilus (Harnack, "Spread of Christianity", I, 86-101)..." By F. J. BACCHUS * Published by Encyclopedia Press, 1913.
SOURCE: http://oce.catholic.c/index.php?title=Pamphilus_of_Caesarea%2C_Saint
But I shall re-quote both Rufinus own words and what Photius actually said about Origen and you will see what is said above in Apology for Rufinus is simply not true:
RUFINUS OF AQUILEIA (400 C.E.): "...after translating into Latin more than seventy of those treatises of Origen which are styled Homilies and a considerable number also of his writings on the apostles, in which a good many “stumbling-blocks” are found in the original Greek, so smoothed and corrected them in his translation, that a Latin reader would meet with nothing which could appear DISCORDANT WITH OUR BELIEF..." - (PREFACE TO HIS LATIN TRANSLATION OF ORIGENS "ON FIRST PRINCIPLES")
Further on:
RUFINUS OF AQUILEIA (400 C.E.): "...If, therefore, we have found anywhere in his writings, ANY STATEMENT OPPOSED TO THAT VIEW, which elsewhere in his works he had himself piously laid down REGARDING THE TRINITY, WE HAVE EITHER OMITTED IT, as being corrupt, and not the composition of Origen, OR WE HAVE BROUGHT IT FORWARD AGREEABLY TO THE RULE..." - (PREFACE TO HIS LATIN TRANSLATION OF ORIGENS "ON FIRST PRINCIPLES")
PHOTIUS (810 to 893 C.E.): "Read Origen's four books On First Principles. The first deals with the Father, the Son and the Holy Ghost. In this his statements are often blasphemous; thus, he asserts that the Son was [πεποιῆσθαι] CREATED [ὑπὸ] BY THE FATHER, the Holy Ghost by the Son; that the Father pervades all existing things, the Son only those that are endowed with reason, the Holy Ghost only those that are saved. He also makes other strange and impious statements, indulging in frivolous talk about the migration of souls, the stars being alive, and the like. This first book is full of fables about the Father, Christ (as he calls the Son), the Holy Ghost, and CREATURES endowed with reason. In the second book he treats of the world and created things. He asserts that the God of the Law and the prophets, of the Old and the New Testament, is one and the same; that there was the same Holy Spirit in Moses, the rest of the prophets, and the Holy Apostles. He further discusses the Incarnation of the Saviour, the soul, resurrection, punishment, and promises. The third book deals with free will; how the devil and hostile powers, according to the Scriptures, wage war against mankind; that the world was created and is perishable, having had a beginning in time. The fourth book treats of the final end, the divine inspiration of the Scriptures, and the proper manner of reading and understanding them." (PHOTIUS BIBLIOTHECA OR MYRIOBIBLON Section 8. [Origen, De Principiis])
Heres the (part) translation:
ORIGEN OF ALEXANDRIA (c. 185 to 254 C.E.): "...the Son of God ... 'the firstborn of all creation, A THING CREATED, wisdom,'..." - (De. Prin. 4.4.1, translation by Jaroslav Pelikan. See Christian Tradition, Vol. 1, p. 191)
Here the Greek:
GREEK TEXT: "...Οὗτος δὴ ὁ υἱὸς ἐκ θελή-ματος τοῦ πατρὸς ἐγενήθη, «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης αὐτοῦ χαρακτήρ τε τῆς ὑποστάσεως αὐτοῦ», «πρω-τότοκος πάσης κτίσεως», κτίσμα, σοφία..." - (Fragmenta De Principiis [00103])
Heres my own translation of the entire verse:
ORIGEN OF ALEXANDRIA (c. 185 to 254 C.E.): "...The Son, came into existence out of the Fathers will, "who is" necessarily "the image of the invisible God", and "the reflection of His glory, the exact representation of His very being," [the] "first (one) to be born of all creation", (κτίσμα) A CREATURE, "Wisdom"..."
Notice the Greek word (κτίσμα).
What does (κτίσμα) actually mean?
"...(κτίσμα) 1 κτίζω anything created, a creature, NTest. 1 kti/sma, atos, to/..." - (Liddell and Scott. An Intermediate Greek-English Lexicon. Oxford. Clarendon Press. 1889.)
Heres a list of its close relatives:
STRONGS NUMBERS - RELATED GREEK WORDS:
2932 κτάομαι ktaomai “to acquire, obtain, possess, purchase”
2933 κτῆμα ktéma “a possession”
2934 κτῆνος kténos “a beast of burden - from ktaomai; property, i.e. (specially) a domestic animal”
2935 κτήτωρ ktétór “a possessor”
2936 κτίζω ktizó “to build, create”
2937 κτίσις ktisis “creation (the act or the product)”
2938 κτίσμα ktisma “a creature - from ktizo; an original formation (concretely), i.e. Product (created thing)”
2939 κτίστης ktistés “a Creator: - from ktizo; a founder, i.e. God (as author of all things):
Notice the Greek suffix or word ending (-μα). Word endings in Greek are important, let's see what this one means:
"...3. The result of an action is indicated by -μα (3)..." - (Lexical Aids For Students of New testament Greek, Third Edition, Fifth Printing September 2002, Page 43.)
The action meant here is that of "creation"!
Meaning Greek "the Son" was acted upon by a Creator with the result being the production of "a creature."
Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon
(ἐγενήθη)
γίγνομαι γί-γνομαι is syncopated from γι-γένομαι, the Root being !γεν; cf. aor. 2 γενέσθαι, γένος, etc.; so Lat. gi-gno for gi-geno.
I. Radical sense, to come into being, Lat. gigni:
1. of persons, to be born, νέον γεγαώς new born, Od.; γεγονέναι ἔκ τινος Hdt.; more rarely ἀπό τινος id=Hdt.; τινος Eur.:—with Numerals, ἔτεα τρία καὶ δέκα γεγονώς, Lat. natus annos tredecim, Hdt., etc.
2. of things, to be produced, Plat., Xen., etc.:—of sums, ὁ γεγονὼς ἀριθμός the result or amount, Plat.
3. of events, to take place, come to pass, come on, happen, and in past tenses to be, Hom., etc.:— ὃ μὴ γένοιτο, Lat. quod dii prohibeant,
1096. ginomai
to come into being, to happen, to become
Original Word: γίνομαι
Transliteration: ginomai
Phonetic Spelling: (ghin'-om-ahee)
Definition
to come into being, to happen, to become
NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries
STRONGS: A prolongation and middle voice form of a primary verb; to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.) -- arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.
Notice he lastly called him "WISDOM".
No doubt refering to Proverbs 8:22 LXX:
PROVERBS 8:22 GREEK OT: Septuagint with Diacritics: 22 ΚΎΡΙΟΣ ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ 23 πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με ἐν ἀρχῇ 24 πρὸ τοῦ τὴν γῆν ποιῆσαι καὶ 24 πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι 24 πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων 25 πρὸ τοῦ ὄρη ἑδρασθῆναι πρὸ δὲ πάντων βουνῶν γεννᾷ με 26 ΚΎΡΙΟΣ ἐποίησεν χώρας καὶ ἀοικήτους καὶ ἄκρα οἰκούμενα τῆς ὑπ' οὐρανόν 27 ἡνίκα ἡτοίμαζεν τὸν οὐρανόν συμπαρήμην αὐτῷ καὶ ὅτε ἀφώριζεν τὸν ἑαυτοῦ θρόνον ἐπ' ἀνέμων 28 ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπ' οὐρανὸν 29 καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς 30 ἤμην παρ' αὐτῷ ἁρμόζουσα ἐγὼ ἤμην ᾗ προσέχαιρεν καθ' ἡμέραν δὲ εὐφραινόμην ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ 31 ὅτε εὐφραίνετο τὴν οἰκουμένην συντελέσας καὶ ἐνευφραίνετο ἐν υἱοῖς ἀνθρώπων
NETS-LXX(E): "...The LORD CREATED ME as the beginning of his ways, for the sake of his works. 23. Before the present age he founded me in the beginning. 24. Before he made the earth and before he made the depths, 25. before he brought forth the springs of the waters, before the mountains were established, and before all the hills, he begets me. 26. The Lord made countries and uninhabbited spaces and the habbitable heights of that beneath the skys. 27. When he prepared the sky, I was present with him, and when he marked out his own throne on the winds. 28. When he made strong the clouds above and when he made secure the springs beneath the sky 29. when he made strong the foundations of the earth, 30. I was beside him, fitting together, it is I who was the one in whom he took delight. And each day I was glad in his presence at every moment, 31. when he rejoiced when he had completed the world and rejoiced among the sons of men..." - (NETS) A New English Translation of the Septuagint 2007
1st Corinthinas 1:24
ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α΄ 1:24 Greek NT:
αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν·
New American Standard Bible (©1995)
but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.
Now heres the Rufinus version of the same verse and surrounding context until the end of the chapter:
RUFINUS OF AQUELEIA (c. 345 to 410): "...As light, accordingly, could never exist without splendour, so neither can the Son be understood to exist without the Father; for He is called the “express image of His person,” [2964] and the Word and Wisdom. How, then, can it be asserted that there once was a time when He was not the Son?..." - (DOCTORED LATIN VERSION: Book IV. Translated from the Latin of Rufinus. ANF Roberts & Donaldson.[150 YEARS AFTER ORIGENS DEATH])
How different this is to the Greek. It continues:
RUFINUS OF AQUELEIA (c. 345 to 410): "...For that is nothing else than to say that there was once a time when He was not the Truth, nor the Wisdom, nor the Life, although in all these He is judged to be the perfect essence of God the Father; for these things cannot be severed from Him, or even be separated from His essence. And although these qualities are said to be many in understanding, [2965] yet in their nature and essence they are one, and in them is the fulness of divinity. Now this expression which we employ—“that there never was a time when He did not exist”—is to be understood with an allowance. For these very words “when” or “never” have a meaning that relates to time, whereas the statements made regarding Father, Son, and Holy Spirit are to be understood as transcending all time, all ages, and all eternity. For it is the Trinity alone which exceeds the comprehension not only of temporal but even of eternal intelligence; while other things which are not included in it [2966] are to be measured by times and ages. This Son of God, then, in respect of the Word being God, which was in the beginning with God, no one will logically suppose to be contained in any place; nor yet in respect of His being “Wisdom,” or “Truth,” or the “Life,” or “Righteousness,” or “Sanctification,” or “Redemption:” for all these properties do not require space to be able to act or to operate, but each one of them is to be understood as meaning those individuals who participate in His virtue and working..." - (DOCTORED LATIN VERSION: Book IV. Translated from the Latin of Rufinus. ANF Roberts & Donaldson.[150 YEARS AFTER ORIGENS DEATH])
[FOOTNOTE 2964]: Cf. Heb. i. 3.
[FOOTNOTE 2965]: Quæ quidem quamvis intellectu multa esse dicantur.
[FOOTNOTE 2966]: Quæ sunt extra Trinitatem.
This is absoloutely Rufinus talking and not Origen when it says "there was a time when he did not exist". These are the words of Arius and not the words of Origen.
This nothing but ANTI-ARIAN propoganda and blatant editing and dishonest changing of the text to suit fourth and fifth century Post-Chanceldon Christian belief.
Notice how this following article tries to defend Rufinus and say that what he did was justified. Particually the point about PHOTIUS comments about Origen:
Pamphilus of Caesarea, Saint Martyred 309: "...Of the "Apology for Origen" only the first book is extant, and that in a Latin version made by Rufinus. It begins with describing the extravagant bitterness of the feeling against Origen. He was a man of deep humility, of great authority in the Church of his day, and honored with the priesthood. He was above all things anxious to keep to the rule of faith that had come down from the Apostles. The soundness of his doctrine concerning the Trinity and the Incarnation is then vindicated by copious extracts from his writings. Then nine charges against his teaching are confronted with passages from his works. St. Jerome stated in his "De Viris illustribus" that there were two apologies—one by Pamphilus and another by Eusebius. He discovered his mistake when Rufinus's translation appeared in the height of the Origenistic controversy, and rushed to the conclusion that Eusebius was the sole author. He charged Rufinus, among other things, with palming off under the name of the martyr what was really the work of the heterodox Eusebius, and with suppressing unorthodox passages. As to the first accusation there is abundant evidence that the "Apology" was the joint work of Pamphilus and Eusebius. Against the second may be set the negative testimony of Photius who had read the original; "Photius, who was severe to excess towards the slightest semblance of Arianism, remarked no such taint in the Apology of Origen which he had read in Greek" (Ceillier). The Canons of the alleged Council of the Apostles at Antioch were ascribed by their compiler (late fourth century) to Pamphilus (Harnack, "Spread of Christianity", I, 86-101)..." By F. J. BACCHUS * Published by Encyclopedia Press, 1913.
SOURCE: http://oce.catholic.c/index.php?title=Pamphilus_of_Caesarea%2C_Saint
But I shall re-quote both Rufinus own words and what Photius actually said about Origen and you will see what is said above in Apology for Rufinus is simply not true:
RUFINUS OF AQUILEIA (400 C.E.): "...after translating into Latin more than seventy of those treatises of Origen which are styled Homilies and a considerable number also of his writings on the apostles, in which a good many “stumbling-blocks” are found in the original Greek, so smoothed and corrected them in his translation, that a Latin reader would meet with nothing which could appear DISCORDANT WITH OUR BELIEF..." - (PREFACE TO HIS LATIN TRANSLATION OF ORIGENS "ON FIRST PRINCIPLES")
Further on:
RUFINUS OF AQUILEIA (400 C.E.): "...If, therefore, we have found anywhere in his writings, ANY STATEMENT OPPOSED TO THAT VIEW, which elsewhere in his works he had himself piously laid down REGARDING THE TRINITY, WE HAVE EITHER OMITTED IT, as being corrupt, and not the composition of Origen, OR WE HAVE BROUGHT IT FORWARD AGREEABLY TO THE RULE..." - (PREFACE TO HIS LATIN TRANSLATION OF ORIGENS "ON FIRST PRINCIPLES")
PHOTIUS (810 to 893 C.E.): "Read Origen's four books On First Principles. The first deals with the Father, the Son and the Holy Ghost. In this his statements are often blasphemous; thus, he asserts that the Son was [πεποιῆσθαι] CREATED [ὑπὸ] BY THE FATHER, the Holy Ghost by the Son; that the Father pervades all existing things, the Son only those that are endowed with reason, the Holy Ghost only those that are saved. He also makes other strange and impious statements, indulging in frivolous talk about the migration of souls, the stars being alive, and the like. This first book is full of fables about the Father, Christ (as he calls the Son), the Holy Ghost, and CREATURES endowed with reason. In the second book he treats of the world and created things. He asserts that the God of the Law and the prophets, of the Old and the New Testament, is one and the same; that there was the same Holy Spirit in Moses, the rest of the prophets, and the Holy Apostles. He further discusses the Incarnation of the Saviour, the soul, resurrection, punishment, and promises. The third book deals with free will; how the devil and hostile powers, according to the Scriptures, wage war against mankind; that the world was created and is perishable, having had a beginning in time. The fourth book treats of the final end, the divine inspiration of the Scriptures, and the proper manner of reading and understanding them." (PHOTIUS BIBLIOTHECA OR MYRIOBIBLON Section 8. [Origen, De Principiis])
Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon: ποιέω 1(A). to make, produce, create,Please judge for yourself which is true.
