{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">10. Let us now examine the expression, “Wisdom is the\r\npurest efflux of the glory of the Almighty;” and let us first\r\nconsider what the glory of the omnipotent God is, and then\r\nwe shall also understand what is its efflux. As no one can\r\nbe a father without having a son, nor a master without possessing\r\na servant, so even God cannot be called omnipotent\r\nunless there exist those over whom He may exercise His\r\npower; and therefore, that God may be shown to be almighty,\r\nit is necessary that all things should exist. For if any one\r\nwould have some ages or portions of time, or whatever else\r\nhe likes to call them, to have passed away, while those things\r\nwhich were afterwards made did not yet exist, he would undoubtedly\r\nshow that during those ages or periods God was\r\nnot omnipotent, but became so afterwards, viz. from the time\r\nthat He began to have persons over whom to exercise power;\r\nand in this way He will appear to have received a certain\r\nincrease, and to have risen from a lower to a higher condition;\r\nsince there can be no doubt that it is better for Him\r\nto be omnipotent than not to be so. And now how can\r\nit appear otherwise than absurd, that when God possessed\r\nnone of those things which it was befitting for Him to possess,\r\nHe should afterwards, by a kind of progress, come into the\r\npossession of them? But if there never was a time when\r\nHe was not omnipotent, of necessity those things by which He\r\nreceives that title must also exist; and He must always have\r\nhad those over whom He exercised power, and which were\r\ngoverned by Him either as king or prince, of which we shall\r\nspeak more fully in the proper place, when we come to discuss\r\nthe subject of the creatures. But even now I think it\r\nnecessary to drop a word, although cursorily, of warning,\r\nsince the question before us is, how wisdom is the purest\r\nefflux of the glory of the Almighty, lest any one should think\r\nthat the title of Omnipotent was anterior in God to the birth\r\nof Wisdom, through whom He is called Father, seeing that\r\nWisdom, which is the Son of God, is the purest efflux of the\r\n<span class=\"pageno\" id=\"Page_29\">29</span>glory of the Almighty. Let him who is inclined to entertain\r\nthis suspicion hear the undoubted declaration of Scripture\r\npronouncing, “In wisdom hast Thou made them all,”<a id=\"r66\"></a><a class=\"c007 pginternal\" href=\"#f66\"><sup>[66]</sup></a> and\r\nthe teaching of the gospel, that “by Him were all things\r\nmade, and without Him nothing was made;”<a id=\"r67\"></a><a class=\"c007 pginternal\" href=\"#f67\"><sup>[67]</sup></a> and let him\r\nunderstand from this that the title of Omnipotent in God\r\ncannot be older than that of Father; for it is through the\r\nSon that the Father is almighty. But from the expression\r\n“glory of the Almighty,” of which glory Wisdom is the\r\nefflux, this is to be understood, that Wisdom, through which\r\nGod is called Omnipotent, has a share in the glory of the\r\nAlmighty. For through Wisdom, which is Christ, God has\r\npower over all things, not only by the authority of a ruler,\r\nbut also by the voluntary obedience of subjects. And that\r\nyou may understand that the omnipotence of Father and Son\r\nis one and the same, as God and the Lord are one and the\r\nsame with the Father, listen to the manner in which John\r\nspeaks in the Apocalypse: “Thus saith the Lord God, which\r\nis, and which was, and which is to come, the Almighty.”<a id=\"r68\"></a><a class=\"c007 pginternal\" href=\"#f68\"><sup>[68]</sup></a> For\r\nwho else was “He which is to come” than Christ? And as\r\nno one ought to be offended, seeing God is the Father, that\r\nthe Saviour is also God; so also, since the Father is called\r\nomnipotent, no one ought to be offended that the Son of\r\nGod is also called omnipotent. For in this way will that\r\nsaying be true which He utters to the Father, “All mine are\r\nThine, and Thine are mine, and I am glorified in them.”<a id=\"r69\"></a><a class=\"c007 pginternal\" href=\"#f69\"><sup>[69]</sup></a>\r\nNow, if all things which are the Father’s are also Christ’s,\r\ncertainly among those things which exist is the omnipotence\r\nof the Father; and doubtless the only-begotten Son ought\r\nto be omnipotent, that the Son also may have all things which\r\nthe Father possesses. “And I am glorified in them,” He\r\ndeclares. For “at the name of Jesus every knee shall bow,\r\nof things in heaven, and things in earth, and things under\r\nthe earth; and every tongue shall confess that the Lord\r\nJesus is in the glory of God the Father.”<a id=\"r70\"></a><a class=\"c007 pginternal\" href=\"#f70\"><sup>[70]</sup></a> Therefore He\r\nis the efflux of the glory of God in this respect, that He is\r\n<span class=\"pageno\" id=\"Page_30\">30</span>omnipotent—the pure and limpid Wisdom herself—glorified\r\nas the efflux of omnipotence or of glory. And that it may\r\nbe more clearly understood what the glory of omnipotence is,\r\nwe shall add the following. God the Father is omnipotent,\r\nbecause He has power over all things, <i>i.e.</i> over heaven and\r\nearth, sun, moon, and stars, and all things in them. And\r\nHe exercises His power over them by means of His Word,\r\nbecause at the name of Jesus every knee shall bow, both of\r\nthings in heaven, and things on earth, and things under the\r\nearth. And if every knee is bent to Jesus, then, without\r\ndoubt, it is Jesus to whom all things are subject, and He it\r\nis who exercises power over all things, and through whom all\r\nthings are subject to the Father; for through wisdom, <i>i.e.</i>\r\nby word and reason, not by force and necessity, are all things\r\nsubject. And therefore His glory consists in this very thing,\r\nthat He possesses all things, and this is the purest and most\r\nlimpid glory of omnipotence, that by reason and wisdom, not\r\nby force and necessity, all things are subject. Now the\r\npurest and most limpid glory of wisdom is a convenient\r\nexpression to distinguish it from that glory which cannot be\r\ncalled pure and sincere. But every nature which is convertible\r\nand changeable, although glorified in the works of\r\nrighteousness or wisdom, yet by the fact that righteousness\r\nor wisdom are accidental qualities, and because that which is\r\naccidental, may also fall away, its glory cannot be called\r\nsincere and pure. But the Wisdom of God, which is His\r\nonly-begotten Son, being in all respects incapable of change\r\nor alteration, and every good quality in Him being essential,\r\nand such as cannot be changed and converted, His glory is\r\ntherefore declared to be pure and sincere.</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK I.","CHAPTER II. 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