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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">2. Now I think they must, in the first place, be required\r\nto show, if they can, agreeably to their own definition, that\r\nthe Creator is just in punishing according to their deserts,\r\neither those who perished at the time of the deluge, or the\r\ninhabitants of Sodom, or those who had quitted Egypt, seeing\r\nwe sometimes behold committed crimes more wicked and\r\ndetestable than those for which the above-mentioned persons\r\nwere destroyed, while we do not yet see every sinner paying\r\n<span class=\"pageno\" id=\"Page_99\">99</span>the penalty of his misdeeds. Will they say that He who at\r\none time was just has been made good? Or will they rather\r\nbe of opinion that He is even now just, but is patiently\r\nenduring human offences, while that then He was not even\r\njust, inasmuch as He exterminated innocent and sucking\r\nchildren along with cruel and ungodly giants? Now, such\r\nare their opinions, because they know not how to understand\r\nanything beyond the letter; otherwise they would\r\nshow how it is literal justice for sins to be visited upon the\r\nheads of children to the third and fourth generation, and on\r\nchildren’s children after them. By us, however, such things\r\nare not understood literally; but, as Ezekiel taught<a id=\"r203\"></a><a class=\"c007 pginternal\" href=\"#f203\"><sup>[203]</sup></a> when\r\nrelating the parable, we inquire what is the inner meaning\r\ncontained in the parable itself. Moreover, they ought to\r\nexplain this also, how He is just, and rewards every one\r\naccording to his merits, who punishes earthly-minded persons\r\nand the devil, seeing they have done nothing worthy of\r\npunishment. For they could not do any good if, according\r\nto them, they were of a wicked and ruined nature. For as\r\nthey style Him a judge, He appears to be a judge not so\r\nmuch of actions as of natures; and if a bad nature cannot\r\ndo good, neither can a good nature do evil. Then, in the\r\nnext place, if He whom they call good is good to all, He is\r\nundoubtedly good also to those who are destined to perish.\r\nAnd why does He not save them? If He does not desire to\r\ndo so, He will be no longer good; if He does desire it, and\r\ncannot effect it, He will not be omnipotent. Why do they\r\nnot rather hear the Father of our Lord Jesus Christ in the\r\nGospels, preparing fire for the devil and his angels? And\r\nhow shall that proceeding, as penal as it is sad, appear to be,\r\naccording to their view, the work of the good God? Even\r\nthe Saviour Himself, the Son of the good God, protests in\r\nthe Gospels, and declares that “if signs and wonders had been\r\ndone in Tyre and Sidon, they would have repented<a id=\"r204\"></a><a class=\"c007 pginternal\" href=\"#f204\"><sup>[204]</sup></a> long\r\nago, sitting in sackcloth and ashes.” And when He had come\r\nnear to those very cities, and had entered their territory,\r\nwhy, pray, does He avoid entering those cities, and exhibiting\r\n<span class=\"pageno\" id=\"Page_100\">100</span>to them abundance of signs and wonders, if it were certain\r\nthat they would have repented, after they had been performed,\r\nin sackcloth and ashes? But as He does not do this, He\r\nundoubtedly abandons to destruction those whom the language\r\nof the Gospel shows not to have been of a wicked or ruined\r\nnature, inasmuch as it declares they were capable of repentance.\r\nAgain, in a certain parable of the Gospel, where\r\nthe king enters in to see the guests reclining at the banquet,\r\nhe beheld a certain individual not clothed with wedding\r\nraiment, and said to him, “Friend, how camest thou in hither,\r\nnot having a wedding garment?” and then ordered his\r\nservants, “Bind him hand and foot, and cast him into outer\r\ndarkness; there will be weeping and gnashing of teeth.”<a id=\"r205\"></a><a class=\"c007 pginternal\" href=\"#f205\"><sup>[205]</sup></a>\r\nLet them tell us who is that king who entered in to see the\r\nguests, and finding one amongst them with unclean garments,\r\ncommanded him to be bound by his servants, and thrust out\r\ninto outer darkness. Is he the same whom they call just?\r\nHow then had he commanded good and bad alike to be invited,\r\nwithout directing their merits to be inquired into by\r\nhis servants? By such procedure would be indicated, not\r\nthe character of a just God who rewards according to men’s\r\ndeserts, as they assert, but of one who displays undiscriminating\r\ngoodness towards all. Now, if this must necessarily be\r\nunderstood of the good God, <i>i.e.</i> either of Christ or of the\r\nFather of Christ, what other objection can they bring against\r\nthe justice of God’s judgment? Nay, what else is there so\r\nunjust charged by them against the God of the law as to order\r\nhim who had been invited by His servants, whom He had sent\r\nto call good and bad alike, to be bound hand and foot, and\r\nto be thrown into outer darkness, because he had on unclean\r\ngarments?</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK II.","CHAPTER V. 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