Cf. Isa. iii. 24. Origen here quotes the Septuagint, which differs both from the Hebrew and the Vulgate: καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου φαλάκρωμα ἕξεις διὰ τὰ ἔργα.
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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">6. Having discussed these points regarding the nature of\r\nthe world to the best of our ability, it does not seem out of\r\nplace to inquire what is the meaning of the term world,\r\nwhich in holy Scripture is shown frequently to have different\r\nsignifications. For what we call in Latin <span lang=\"la\"><i>mundus</i></span>, is termed\r\nin Greek <span lang=\"grc\">κόσμος</span>, and <span lang=\"grc\">κόσμος</span> signifies not only a world, but\r\nalso an ornament. Finally, in Isaiah, where the language of\r\nreproof is directed to the chief daughters of Sion, and where\r\nhe says, “Instead of an ornament of a golden head, thou\r\nwilt have baldness on account of thy works,”<a id=\"r167\"></a><a class=\"c007 pginternal\" href=\"#f167\"><sup>[167]</sup></a> he employs the\r\nsame term to denote ornament as to denote the world, viz.\r\nκόσμος. For the plan of the world is said to be contained\r\nin the clothing of the high priest, as we find in the Wisdom\r\nof Solomon, where he says, “For in the long garment was\r\nthe whole world.”<a id=\"r168\"></a><a class=\"c007 pginternal\" href=\"#f168\"><sup>[168]</sup></a> That earth of ours, with its inhabitants,\r\nis also termed the world, as when Scripture says, “The whole\r\nworld lieth in wickedness.”<a id=\"r169\"></a><a class=\"c007 pginternal\" href=\"#f169\"><sup>[169]</sup></a> Clement indeed, a disciple of\r\nthe apostles, makes mention of those whom the Greeks called\r\nἈντίχθονες, and other parts of the earth, to which no one\r\nof our people can approach, nor can any one of those who\r\nare there cross over to us, which he also termed worlds,\r\nsaying, “The ocean is impassable to men; and those are\r\nworlds which are on the other side of it, which are governed\r\nby these same arrangements of the ruling God.”<a id=\"r170\"></a><a class=\"c007 pginternal\" href=\"#f170\"><sup>[170]</sup></a> That\r\nuniverse which is bounded by heaven and earth is also called\r\na world, as Paul declares: “For the fashion of this world\r\nwill pass away.”<a id=\"r171\"></a><a class=\"c007 pginternal\" href=\"#f171\"><sup>[171]</sup></a> Our Lord and Saviour also points out a\r\ncertain other world besides this visible one, which it would\r\nindeed be difficult to describe and make known. He says,\r\n<span class=\"pageno\" id=\"Page_87\">87</span>“I am not of this world.”<a id=\"r172\"></a><a class=\"c007 pginternal\" href=\"#f172\"><sup>[172]</sup></a> For, as if He were of a certain\r\nother world, He says, “I am not of this world.” Now, of\r\nthis world we have said beforehand, that the explanation was\r\ndifficult; and for this reason, that there might not be afforded\r\nto any an occasion of entertaining the supposition that we\r\nmaintain the existence of certain images which the Greeks\r\ncall “ideas:” for it is certainly alien to our [writers] to\r\nspeak of an incorporeal world existing in the imagination\r\nalone, or in the fleeting world of thoughts; and how they\r\ncan assert either that the Saviour comes from thence, or\r\nthat the saints will go thither, I do not see. There is no\r\ndoubt, however, that something more illustrious and excellent\r\nthan this present world is pointed out by the Saviour, at\r\nwhich He incites and encourages believers to aim. But\r\nwhether that world to which He desires to allude be far\r\nseparated and divided from this, either by situation, or nature,\r\nor glory; or whether it be superior in glory and quality, but\r\nconfined within the limits of this world (which seems to me\r\nmore probable), is nevertheless uncertain, and in my opinion\r\nan unsuitable subject for human thought. But from what\r\nClement seems to indicate when he says, “The ocean is\r\nimpassable to men, and those worlds which are behind it,”\r\nspeaking in the plural number of the worlds which are behind\r\nit, which he intimates are administered and governed\r\nby the same providence of the Most High God, he appears\r\nto throw out to us some germs of that view by which the\r\nwhole universe of existing things, celestial and super-celestial,\r\nearthly and infernal, is generally called one perfect world,\r\nwithin which, or by which, other worlds, if any there are,\r\nmust be supposed to be contained. For which reason he\r\nwished the globe of the sun or moon, and of the other bodies\r\ncalled planets, to be each termed worlds. Nay, even that\r\npre-eminent globe itself which they call the non-wandering\r\n(ἀπλανῆ), they nevertheless desire to have properly called\r\nworld. Finally, they summon the book of Baruch the\r\nprophet to bear witness to this assertion, because in it the\r\nseven worlds or heavens are more clearly pointed out. Nevertheless,\r\n<span class=\"pageno\" id=\"Page_88\">88</span>above that sphere which they call non-wandering\r\n(ἀπλανῆ), they will have another sphere to exist, which\r\nthey say, exactly as our heaven contains all things which are\r\nunder it, comprehends by its immense size and indescribable\r\nextent the spaces of all the spheres together within\r\nits more magnificent circumference; so that all things are\r\nwithin it, as this earth of ours is under heaven. And this\r\nalso is believed to be called in the holy Scriptures the good\r\nland, and the land of the living, having its own heaven,\r\nwhich is higher, and in which the names of the saints are\r\nsaid to be written, or to have been written, by the Saviour;\r\nby which heaven that earth is confined and shut in, which\r\nthe Saviour in the Gospel promises to the meek and merciful.\r\nFor they would have this earth of ours, which formerly was\r\nnamed “Dry,” to have derived its appellation from the\r\nname of that earth, as this heaven also was named firmament\r\nfrom the title of that heaven. But we have treated at\r\ngreater length of such opinions in the place where we had\r\nto inquire into the meaning of the declaration, that in the\r\nbeginning “God made the heavens and the earth.” For\r\nanother heaven and another earth are shown to exist besides\r\nthat “firmament” which is said to have been made after the\r\nsecond day, or that “dry land” which was afterwards called\r\n“earth.” Certainly, what some say of this world, that it is\r\ncorruptible because it was made, and yet is not corrupted,\r\nbecause the will of God, who made it and holds it together\r\nlest corruption should rule over it, is stronger and more\r\npowerful than corruption, may more correctly be supposed\r\nof that world which we have called above a “non-wandering”\r\nsphere, since by the will of God it is not at all subject to\r\ncorruption, for the reason that it has not admitted any\r\ncauses of corruption, seeing it is the world of the saints and\r\nof the thoroughly purified, and not of the wicked, like that\r\nworld of ours. We must see, moreover, lest perhaps it is\r\nwith reference to this that the apostle says, “While we look\r\nnot at the things which are seen, but at the things which are\r\nnot seen; for the things which are seen are temporal, but\r\nthe things which are unseen are eternal. For we know that\r\n<span class=\"pageno\" id=\"Page_89\">89</span>if our earthly house of this tabernacle were dissolved, we\r\nhave a building of God, an house not made with hands,\r\neternal in the heavens.”<a id=\"r173\"></a><a class=\"c007 pginternal\" href=\"#f173\"><sup>[173]</sup></a> And when he says elsewhere,\r\n“Because I shall see the heavens, the works of Thy fingers,”<a id=\"r174\"></a><a class=\"c007 pginternal\" href=\"#f174\"><sup>[174]</sup></a>\r\nand when God said, regarding all things visible, by the mouth\r\nof His prophet, “My hand has formed all these things,”<a id=\"r175\"></a><a class=\"c007 pginternal\" href=\"#f175\"><sup>[175]</sup></a>\r\nHe declares that that eternal house in the heavens which He\r\npromises to His saints was not made with hands, pointing\r\nout, doubtless, the difference of creation in things which are\r\nseen and in those which are not seen. For the same thing\r\nis not to be understood by the expressions, “those things\r\nwhich are not seen,” and “those things which are invisible.”\r\nFor those things which are invisible are not only not seen,\r\nbut do not even possess the property of visibility, being what\r\nthe Greeks call <span lang=\"grc\">ἀσώματα</span>, <i>i.e.</i> incorporeal; whereas those of\r\nwhich Paul says, “They are not seen,” possess indeed the\r\nproperty of being seen, but, as he explains, are not yet beheld\r\nby those to whom they are promised.</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK II.","CHAPTER III. ON THE BEGINNING OF THE WORLD, AND ITS CAUSES."],"marker_anchor":null,"paragraph_id":"pg70561-paragraph-141"}],"canonical_references":[],"date_end":null,"date_start":null,"deduplication_fingerprint":"7752d26a2a19c0e9b5be7872a3e65a572322bea534238d7875cda707b76b06f2","edition_title":"The writings of Origen, Vol. 1 (of 2)","edition_translators":["Frederick Crombie"],"edition_year":1869,"explicit_reference_candidates":[{"book":"ISA","chapter":3,"kind":"unreviewed","source_notation":"Isa. iii. 24","verse":24,"verse_end":24}],"headings":[],"id":"pg70561-f167","license_url":"https://www.gutenberg.org/policy/license.html","public_import_allowed":false,"record_kind":"original-editor-translator-note","review_required":["work and recension attribution","original-work chronology","Bible reference numbering and citation kind","English edition rights and attribution"],"review_status":"needs_review","rights_evidence":"Project Gutenberg metadata: Public domain in the USA. 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