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{"author":null,"backreferences":[{"context_html":"<p class=\"c006\">2. Seeing, then, that such is the end, when all enemies\r\nwill be subdued to Christ, when death—the last enemy—shall\r\nbe destroyed, and when the kingdom shall be delivered\r\nup by Christ (to whom all things are subject) to God the\r\n<span class=\"pageno\" id=\"Page_55\">55</span>Father; let us, I say, from such an end as this, contemplate\r\nthe beginnings of things. For the end is always like\r\nthe beginning: and, therefore, as there is one end to all\r\nthings, so ought we to understand that there was one beginning;\r\nand as there is one end to many things, so there spring\r\nfrom one beginning many differences and varieties, which\r\nagain, through the goodness of God, and by subjection to\r\nChrist, and through the unity of the Holy Spirit, are recalled\r\nto one end, which is like unto the beginning: all those, viz.,\r\nwho, bending the knee at the name of Jesus, make known\r\nby so doing their subjection to Him: and these are they who\r\nare in heaven, on earth, and under the earth: by which\r\nthree classes the whole universe of things is pointed out,\r\nthose, viz., who from that one beginning were arranged, each\r\naccording to the diversity of his conduct, among the different\r\norders, in accordance with their desert; for there was no goodness\r\nin them by essential being, as in God and His Christ,\r\nand in the Holy Spirit. For in the Trinity alone, which\r\nis the author of all things, does goodness exist in virtue of\r\nessential being; while others possess it as an accidental and\r\nperishable quality, and only then enjoy blessedness, when\r\nthey participate in holiness and wisdom, and in divinity\r\nitself. But if they neglect and despise such participation,\r\nthen is each one, by fault of his own slothfulness, made, one\r\nmore rapidly, another more slowly, one in a greater, another\r\nin a less degree, the cause of his own downfall. And since,\r\nas we have remarked, the lapse by which an individual\r\nfalls away from his position is characterized by great diversity,\r\naccording to the movements of the mind and will, one\r\nman falling with greater ease, another with more difficulty,\r\ninto a lower condition; in this is to be seen the just judgment\r\nof the providence of God, that it should happen to\r\nevery one according to the diversity of his conduct, in proportion\r\nto the desert of his declension and defection. Certain\r\nof those, indeed, who remained in that beginning which we\r\nhave described as resembling the end which is to come,\r\nobtained, in the ordering and arrangement of the world, the\r\nrank of angels; others that of influences, others of principalities,\r\n<span class=\"pageno\" id=\"Page_56\">56</span>others of powers, that they may exercise power over\r\nthose who need to have power upon their head. Others, again,\r\nreceived the rank of thrones, having the office of judging or\r\nruling those who require this; others dominion, doubtless,\r\nover slaves; all of which are conferred by Divine Providence\r\nin just and impartial judgment according to their merits,\r\nand to the progress which they had made in the participation\r\nand imitation of God. But those who have been removed\r\nfrom their primal state of blessedness have not been removed\r\nirrecoverably, but have been placed under the rule of those\r\nholy and blessed orders which we have described; and by\r\navailing themselves of the aid of these, and being remoulded\r\nby salutary principles and discipline, they may recover themselves,\r\nand be restored to their condition of happiness. From\r\nall which I am of opinion, so far as I can see, that this order\r\nof the human race has been appointed in order that in the\r\nfuture world, or in ages to come, when there shall be the\r\nnew heavens and new earth, spoken of by Isaiah, it may be\r\nrestored to that unity promised by the Lord Jesus in His\r\nprayer to God the Father on behalf of His disciples: “I do\r\nnot pray for these alone, but for all who shall believe on me\r\nthrough their word: that they all may be one, as Thou,\r\nFather, art in me, and I in Thee, that they also may be one\r\nin us;”<a id=\"r124\"></a><a class=\"c007 pginternal\" href=\"#f124\"><sup>[124]</sup></a> and again, when He says: “That they may be one,\r\neven as we are one; I in them, and Thou in me, that they\r\nmay be made perfect in one.”<a id=\"r125\"></a><a class=\"c007 pginternal\" href=\"#f125\"><sup>[125]</sup></a> And this is further confirmed\r\nby the language of the Apostle Paul: “Until we all come in\r\nthe unity of the faith to a perfect man, to the measure of the\r\nstature of the fulness of Christ.”<a id=\"r126\"></a><a class=\"c007 pginternal\" href=\"#f126\"><sup>[126]</sup></a> And in keeping with this\r\nis the declaration of the same apostle, when he exhorts us,\r\nwho even in the present life are placed in the church, in\r\nwhich is the form of that kingdom which is to come, to this\r\nsame similitude of unity: “That ye all speak the same thing,\r\nand that there be no divisions among you; but that ye be\r\nperfectly joined together in the same mind and in the same\r\njudgment.”<a id=\"r127\"></a><a class=\"c007 pginternal\" href=\"#f127\"><sup>[127]</sup></a></p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN DE PRINCIPIIS.","BOOK I.","CHAPTER VI. 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