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 in a book written from his heart: as a boy and as an old man he looked face to face on martyrdom. Their sufferings, he tells them, are a proof of their maturity (c. 1), and in some sense the price of future blessedness (2), for which man's earthly frame is unfitted (3 ff.). The denial of Christ, on the other hand, is the most grievous wrong to God (6 ff.). Believers are indeed pledged to endurance, which will be repaid with unspeakable joys (12 ff.). Moreover, they are encouraged in their trials by the thought of the unseen spiritual witnesses by whom they are surrounded in the season of their outward sufferings (18 ff.), and by the examples of those who have already triumphed (22 ff.). By martyrdom man can shew his gratitude to God (28 f.), and at the same time receive afresh the forgiveness of baptism, offering, as a true priest, the sacrifice of himself (30; cf. Hom. vii. in Jud. 2). So he conquers demons (32). The predictions of the Lord shew that he is not forgotten (34 ff.), but rather that through affliction is fulfilled for him some counsel of love (39 ff.), such as the union of the soul with God when freed from the distractions of life (47 ff.). Perhaps, too, the blood of martyrs may have gained others for the truth (50, τάχα τ τιμίῳ αἵματα τῶν μαρτύρων ἀγοραθήσονταί τινες: cf. Hom. in Num. x. 2; c. Cels. viii. 44).

E. W. [.]

F. .—Eusebius, as already stated, had made a collection of more than 100 of Origen's letters (H. F. vi. 36, 2). Of these two only remain entire, those to Julius Africanus (already noticed) and Gregory of Neocaesarea, and of the remainder the fragments and notices are most meagre. In one fragment (Delarue, i. p. 3, from Suidas, s.v.) he gives a lively picture of the incessant labour which the zeal of Ambrose imposed upon him. Another fragment of great interest, preserved by Eusebius, contains a defence of his study of heathen philosophy (H. E. vi. 19). An important passage of a letter to friends at Alexandria, complaining of the misrepresentations of those who professed to recount controversies they had held with him, has been preserved in a Latin trans. by Jerome and Rufinus (Delarue, i. p. 5).

Gregory was as yet undecided as to his profession when the letter to him was written (c. 236–237: cf. pp. 101 f.). Origen expresses his earnest desire that his "son" will devote all his knowledge of general literature and the fruits of wide discipline to Christianity (c. 1). He illustrates this use of secular learning by the "spoiling of the Egyptians" (c. 2); and concludes his appeal by a striking exhortation to Gregory to study Scripture.

G. P.—To this admirable collection of extracts from Origen's writings the preservation of many fragments of the Greek text is due. A revised text with critical intro. by Dr. J. A. Robinson is pub. by the Camb. Univ. Press. The collection was made, it appears, by Gregory of Nazianzus and Basil. The former sent it to Theodosius, bp. of Tyana, c. 382, with a letter (Greg. Naz. Ep. cxv.) in which he says: "That you may have some memorial from us, and at the same time from the holy Basil, we have sent you a small volume of the 'choice thoughts' of Origen (πυκτίον τῆς Ὠριγένους Φιλοκαλίας), containing extracts of passages serviceable for scholars (τοῖς φιλολόγοις). Be pleased to accept it, and to give us some proof of its usefulness with the aid of industry and the Spirit." The Philocalia is of great interest, not only from the intrinsic excellence of passages in it, but as shewing what Catholic saints held to be characteristic thoughts in Origen's teaching.

The book consists of xxvii. chaps., treating of the following subjects: (1) The Inspiration of divine Scripture. How Scripture should be read and understood. (2) That divine Scripture is closed and sealed. (3) Why the Inspired Books [of O.T.] are 22. (4) The solecism and poor style of Scripture. (5) What is "much-speaking," and what are "many books"; and that inspired Scripture is one Book. (6) That divine Scripture is one instrument of God, perfect and fitted (for its work). (7) The special character (τοῦ ἰδιώματος) of the persons of divine Scripture. (8) The duty of not endeavouring to correct the inaccurate (σολοικοειδῆ) phrases of Scripture and those not capable of being understood according to the letter, seeing that they contain deep propriety of thought for those who can understand. (9) What is the reason that divine Scripture often uses the same term in different significations, and (that) in the same place. (10) Passages in divine Scripture which seem to involve difficulties. (11) That we must seek the nourishment supplied by all inspired Scripture, and not turn from, the passages (ῥητά) troubled by heretics with ill-advised difficulties (δυσφήμοις ἐπαπορήσεσιν), nor slight them, but make use of them also, being kept from the confusion which attaches to unbelief. (12) That he should not faint in the reading of divine Scripture who does not understand its dark riddles and parables. (13) When and to whom the lessons of philosophy are serviceable to the explanation of the sacred Scriptures, with Scripture testimony. (14) That it is most necessary for those who wish not to fail of the truth in understanding the divine Scriptures to know the logical principles or preparatory discipline (μαθήματα ἤτοι προπαιδεύματα) which apply to their use. (15) A reply to the Greek philosophers who disparage the poverty of the style of the divine Scriptures and maintain that the noble truths in Christianity have been better expressed among the Greeks. (16) Of those who malign Christianity on account of the heresies in the church. (17) A reply to those philosophers who say that it makes no difference if we call Him Who is God over all by the name Zeus, current among the Greeks, or by that used by Indians or Egyptians. (18) A reply to the Greek philosophers who profess universal knowledge, and blame the simple faith τὸ ἀνεξέταστον τῆς πίστεως of the mass of Christians, and charge them with preferring folly to wisdom in life; and who say that no wise or educated man has become a disciple of Jesus. (19) That our faith in the Lord has nothing in common with the irrational, superstitious faith of the Gentiles. . . . And in reply to those who say, How do we think that Jesus is God when He had a mortal body? (20) A reply to those who say that the whole world