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# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 7

7. What Good Things are Announced in the Gospels.
But it is time we should inquire what is the meaning of the designation “Gospel,” and why these books have this title. Now the Gospel is a discourse containing a promise of things which naturally, and on account of the benefits they bring, rejoice the hearer as soon as the promise is heard and believed.  Nor is such a discourse any the less a Gospel that we define it with reference to the position of the hearer. A Gospel is either a word which implies the actual presence to the believer of something that is good, or a word promising the arrival of a good which is expected. Now all these definitions apply to those books which are named Gospels. For each of the Gospels is a collection of announcements which are useful to him who believes them and does not misinterpret them; it brings him a benefit and naturally makes him glad because it tells of the sojourn with men, on account of men, and for their salvation, of the first-born of all creation, Christ Jesus. And again each Gospel tells of the sojourn of the good Father in the Son with those minded to receive Him, as is plain to every believer; and moreover by these books a good is announced which had been formerly expected, as is by no means hard to see. For John the Baptist spoke in the name almost of the whole people when he sent to Jesus and asked, “Art thou He that should come or do we look for another?” For to the people the Messiah was an expected good, which the prophets had foretold, and they all alike, though under the law and the prophets, fixed their hopes on Him, as the Samaritan woman bears witness when she says: “I know that the Messiah comes, who is called Christ; when He comes He will tell us all things.” Simon and Cleopas too, when talking to each other about all that had happened to Jesus Christ Himself, then risen, though they did not know that He had risen from the dead, speak thus, “Dost thou sojourn alone in Jerusalem, and knowest not the things which have taken place there in these days? And when he said what things? they answered, The things concerning Jesus of Nazareth, which was a prophet, mighty in deed and in word before God and all the people, and how the chief priests and our rulers delivered Him up to be sentenced to death and crucified Him. But we hoped that it was He which should redeem Israel.” Again, Andrew the brother of Simon Peter found his own brother Simon and said to him, “We have found the Messiah, which is, being interpreted, Christ.” And a little further on Philip finds Nathanael and says to him, “We have found Him of whom Moses in the law, and the prophets, wrote, Jesus the son of Joseph, from Nazareth.”

## Footnotes

* ↑ Col. i. 15.
* ↑ Matt. xi. 3.
* ↑ John iv. 25.
* ↑ Luke xxiv. 18–21.
* ↑ Ναζαρηνοῦ.
* ↑ John i. 42.
* ↑ John i. 46.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book II/Chapter 10

10. “That Which Was Made Was Life in Him, and the Life Was the Light of Men.” This Involves the Paradox that What Does Not Derive Life from the Logos Does Not Live at All.
The Greeks have certain apothegms, called paradoxes, in which the wisdom of their sages is presented at its highest, and some proof, or what appears to be proof, is given. Thus it is said that the wise man alone, and that every wise man, is a priest, because the wise man alone and every wise man possesses knowledge as to the service of God. Again, that the wise man alone and that every wise man is free and has received from the divine law authority to do what he himself is minded to do, and this authority they call lawful power of decision. Why should we say more about these so-called paradoxes? Much discussion is devoted to them, and they call for a comparison of the sense of Scripture with the doctrine thus conveyed. so that we may be in a position to determine where religious doctrine agrees with them and where it differs from them. This has been suggested to us by our study of the words, “That which was made was life in Him;” for it appears possible to follow the words of Scripture here and to make out a number of things which partake of the character of the paradoxes and are even more paradoxical than these sentences of the Greeks. If we consider the Logos in the beginning, who was with God, God the Word, we shall perhaps be able to declare that only he who partakes of this being, considered in this character, is to be pronounced reasonable (“logical”), and thus we should demonstrate that the saint alone is reasonable.  Again, if we apprehend that life has come in the Logos, he, namely, who said, “I am the life,” then we shall say that no one is alive who is outside the faith of Christ, that all are dead who are not living to God, that their life is life to sin, and therefore, if I may so express myself, a life of death. Consider however, whether the divine Scriptures do not in many places teach this; as where the Saviour says, “Or have ye not read that which was spoken at the bush, I am the God of Abraham and the God of Isaac and the God of Jacob. He is not God of the dead but of the living.” And “Before Thee shall no living being be justified.” But why need we speak about God Himself or the Saviour? For it is disputed to which of them the voice belongs which says in the prophets, “As I live, saith the Lord.”

## Footnotes

* ↑ Mark xii. 26.
* ↑ Ps. cxliii. 2.
* ↑ Numb. xiv. 28.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book II/Chapter 13

13. How the Life in the Logos Comes After the Beginning.
Here, we must carefully observe, we have two things which are one, and we have to define the difference between them.  First, what is before us in The Word in the beginning, then what is implied in The Life in the Word. The Word was not made in the beginning; there was no time when the beginning was devoid of the Word, and hence it is said, “In the beginning was the Word.” Of life, on the other hand, we read, not that it was as the Word, but that it was made; if at least it be the case that the life is the light of men. For when man was not yet, there was no light of men; for the light of men is conceived only in relation to men. And let no one annoy us with the objection that we have put this under the category of time, though it be the order of the things themselves, that make them first and second and so on, and even though there should have been no time when the things placed by the Logos third and fourth were not in existence. As, then, all things were made by Him, not all things were by Him, and as without Him was nothing made, not, without Him nothing was, so what was made in Him, not what was in Him, was life. And, again, not what was made in the beginning was the Word, but what was in the beginning was the Word.  Some of the copies, it is true, have a reading which is not devoid of probability, “What was made is life in Him.” But if life is the same thing as the light of men, then no one who is in darkness is living, and none of the living is in darkness; but every one who is alive is also in light, and every one who is in light is living, so that not he only who is living, but every one who is living, is a son of light; and he who is a son of light is he whose work shines before men.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book I/Chapter 8

8. How the Gospels Cause the Other Books of Scripture Also to Be Gospel.
Now an objection might be raised to our first definition, because it would embrace books which are not entitled Gospels. For the law and the prophets also are to our eyes books containing the promise of things which, from the benefit they will confer on him, naturally rejoice the hearer as soon as he takes in the message. To this it may be said that before the sojourn of Christ, the law and the prophets, since He had not come who interpreted the mysteries they contained, did not convey such a promise as belongs to our definition of the Gospel; but the Saviour, when He sojourned with men and caused the Gospel to appear in bodily form, by the Gospel caused all things to appear as Gospel. Here I would not think it beside the purpose to quote the example of Him who…a few things…and yet all. For when he had taken away the veil which was present in the law and the prophets, and by His divinity had proved the sons of men that the Godhead was at work, He opened the way for all those who desired it to be disciples of His wisdom, and to understand what things were true and real in the law of Moses, of which things those of old worshipped the type and the shadow, and what things were real of the things narrated in the histories which “happened to them in the way of type,” but these things “were written for our sakes, upon whom the ends of the ages have come.” With whomsoever, then, Christ has sojourned, he worships God neither at Jerusalem nor on the mountain of the Samaritans; he knows that God is a spirit, and worships Him spiritually, in spirit and in truth; no longer by type does he worship the Father and Maker of all. Before that Gospel, therefore, which came into being by the sojourning of Christ, none of the older works was a Gospel. But the Gospel, which is the new covenant, having delivered us from the oldness of the letter, lights up for us, by the light of knowledge, the newness of the spirit, a thing which never grows old, which has its home in the New Testament, but is also present in all the Scriptures. It was fitting, therefore, that that Gospel, which enables us to find the Gospel present, even in the Old Testament, should itself receive, in a special sense, the name of Gospel.

## Footnotes

* ↑ Text defective here. The words as they stand would yield the sense, “the formula, little and yet all.”
* ↑ 1 Cor. x. 11.
* ↑ γυῶσις.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book II
## Contents

* Chapter 1
* Chapter 2
* Chapter 3
* Chapter 4
* Chapter 5
* Chapter 6
* Chapter 7
* Chapter 8
* Chapter 9
* Chapter 10
* Chapter 11
* Chapter 12
* Chapter 13
* Chapter 14
* Chapter 15
* Chapter 16
* Chapter 17
* Chapter 18
* Chapter 19
* Chapter 20
* Chapter 21
* Chapter 22
* Chapter 23
* Chapter 24
* Chapter 25
* Chapter 26
* Chapter 27
* Chapter 28
* Chapter 29
* Chapter 30
# Andrews v. Swartz

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United States Supreme Court
156 U.S. 272
Andrews v. Swartz
Geo. M. Shipman, for appellant.
Wm. A. Stryker, for respondent.
Mr. Justice HARLAN delivered the opinion of the court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Andrews v. United States

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This is a disambiguation page. It lists works that share the same title. If an article link referred you here, please consider editing it to point directly to the intended page.
* Andrews v. United States (162 U.S. 420)
* Andrews v. United States (373 U.S. 334)
See also United States v. Andrews.
# Andrews v. Partridge

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United States Supreme Court
228 U.S. 479
Andrews v. Partridge
Argued: March 13, 1913. --- Decided: April 28, 1913
Messrs. Samuel H. Richards and Thomas E. French for petitioner.
Messrs. John D. McMullin and Henry F. Stockwell for respondent.
Mr. Justice Day delivered the opinion of the court:

## Notes

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# Andrews v. United States (373 U.S. 334)

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United States Supreme Court
373 U.S. 334
Andrews v. United States (373 U.S. 334)
Argued: March 25 and 26, 1963. --- Decided: May 20, 1963
E. Barrett Prettyman, Jr., Washington, D.C., for petitioners.
Wayne G. Barnett, Washington, D.C., for respondent.
Mr. Justice STEWART delivered the opinion of the Court.

## Notes

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# Ante-Nicene Fathers/Volume III/Anti-Marcion/On the Flesh of Christ/X

Chapter X.—Another Class of Heretics Refuted. They Alleged that Christ’s Flesh Was of a Finer Texture, Animalis, Composed of Soul.
I now turn to another class, who are equally wise in their own conceit. They affirm that the flesh of Christ is composed of soul, that His soul became flesh, so that His flesh is soul; and as His flesh is of soul, so is His soul of flesh. But here, again, I must have some reasons. If, in order to save the soul, Christ took a soul within Himself, because it could not be saved except by Him having it within Himself, I see no reason why, in clothing Himself with flesh, He should have made that flesh one of soul, as if He could not have saved the soul in any other way than by making flesh of it. For while He saves our souls, which are not only not of flesh, but are even distinct from flesh, how much more able was He to secure salvation to that soul which He took Himself, when it was also not of flesh? Again, since they assume it as a main tenet, that Christ came forth not to deliver the flesh, but only our soul, how absurd it is, in the first place, that, meaning to save only the soul, He yet made it into just that sort of bodily substance which He had no intention of saving! And, secondly, if He had undertaken to deliver our souls by means of that which He carried, He ought, in that soul which He carried to have carried our soul, one (that is) of the same condition as ours; and whatever is the condition of our soul in its secret nature, it is certainly not one of flesh. However, it was not our soul which He saved, if His own was of flesh; for ours is not of flesh. Now, if He did not save our soul on the ground, that it was a soul of flesh which He saved, He is nothing to us, because He has not saved our soul. Nor indeed did it need salvation, for it was not our soul really, since it was, on the supposition, a soul of flesh. But yet it is evident that it has been saved. Of flesh, therefore, it was not composed, and it was ours; for it was our soul that was saved, since that was in peril of damnation. We therefore now conclude that as in Christ the soul was not of flesh, so neither could His flesh have possibly been composed of soul.

## Footnotes

* ↑ Animalem: “etherialized; of a finer form, differing from gross, earthy matter” (Neander).
* ↑ Animalem.
* ↑ Non carneas.
* ↑ Præsumant.
* ↑ Scilicet.
# Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 79

Epistle LXXIX.
The Answer of Felix, Jader, Polianus, and the Rest of the Martyrs, to Cyprian.
Argument.—The Martyrs Above Spoken of Acknowledge with Gratitude the Assistance Sent to Them by Cyprian.
To our dearest and best beloved Cyprian, Felix, Jader, Polianus, together with the presbyters and all who are abiding with us at the mine of Sigua, eternal health in the Lord. We reply to your salutation, dearest brother, by Herennianus the sub-deacon, Lucian and Maximus our brethren, strong and safe by the aid of your prayers, from whom we have received a sum under the name of an offering, together with your letter which you wrote, and in which you have condescended to comfort us as if we were sons, out of the heavenly words. And we have given and do give thanks to God the Father Almighty through His Christ, that we have been thus comforted and strengthened by your address, asking from the candour of your mind that you would deign to have us in mind in your constant prayers, that the Lord would supply what is wanting in your confession and ours, which He has condescended to confer on us. Greet all who abide with you. We bid you, dearest brother, ever heartily farewell in God. I Felix wrote this; I Jader subscribed it; I Polianus read it. I greet my lord Eutychianus.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 27

27. Of Elijah and Elisha Crossing the Jordan.
Another point which we must not fail to notice is that when Elijah was about to be taken up in a whirlwind, as if to heaven, he took his mantle and wrapped it together and smote the water, which was divided hither and thither, and they went over both of them, that is, he and Elisha. His baptism in the Jordan made him fitter to be taken up, for, as we showed before, Paul gives the name of baptism to such a remarkable passage through the water. And through this same Jordan Elisha receives, through Elijah, the gift he desired, saying, “Let a double portion of thy spirit be upon me.” What enabled him to receive this gift of the spirit of Elijah was, perhaps, that he had passed through Jordan twice, once with Elijah, and the second time, when, after receiving the mantle of Elijah, he smote the water and said, “Where is the God of Elijah, even He? And he smote the waters, and they were divided hither and thither.”

## Footnotes

* ↑ 2 Kings ii. 8, 11.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 22

22. How the Word Stands in the Midst of Men Without Being Known of Them.
As for the saying, “There standeth one among you whom you know not,” we are led by it to consider the Son of God, the Word, by whom all things were made, since He exists in substance throughout the underlying nature of things, being the same as wisdom. For He permeated, from the beginning, all creation, so that what is made at any time should be made through Him, and that it might be always true of anything soever, that “All things were made by Him, and without Him was not anything made that was made;” and this saying also, “By wisdom didst thou make them all.” Now, if He permeates all creation, then He is also in those questioners who ask, “Why baptizest thou, if thou art not the Christ, nor Elijah, nor the prophet?” In the midst of them stands the Word, who is the same and steadfast, being everywhere established by the Father. Or the words, “There standeth among you,” may be understood to say, In the midst of you men, because you are reasonable beings, stands He who is proved by Scripture to be the sovereign principle in the midst of every body, and so to be present in your heart. Those, therefore, who have the Word in the midst of them, but who do not consider His nature, nor from what spring and principle He came, nor how He gave them the nature they have, these, while having Him in the midst of them, know Him not. But John knew Him: for the words, “Whom you know not,” used in reproach to the Pharisees, show that he well knew the Word whom they did not know. And the Baptist, therefore, knowing Him, saw Him coming after himself, who was now in the midst of them, that is to say, dwelling after him and the teaching he gave in his baptism, in those who, according to reason (or the Word), submitted to that purifying rite. The word “after,” however, has not the same meaning here as it has when Jesus commands us to come “after” Him; for in this case we are bidden to go after Him, so that, treading in His steps, we may come to the Father; but in the other case, the meaning is that after the teachings of John (since “He came in order that all men through Him might believe”), the Word dwells with those who have prepared themselves, purified as they are by the lesser words for the perfect Word. Firstly, then, stands the Father, being without any turning or change; and then stands also His Word, always carrying on His work of salvation, and even when He is in the midst of men, not comprehended, and not even seen. He stands, also, teaching, and inviting all to drink from His abundant spring, for “Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink.”

## Footnotes

* ↑ Reading αὐτοὺς.
* ↑ John vii. 37.
# Ante-Nicene Fathers/Volume IX/Origen on John/Origen's Commentary on the Gospel of John/Book VI/Chapter 25

25. Jordan Means “Their Going Down.” Spiritual Meanings and Application of This.
Let us look at the words of the Gospel now before us. “Jordan” means “their going down.” The name “Jared” is etymologically akin to it, if I may say so; it also yields the meaning “going down;” for Jared was born to Maleleel, as it is written in the Book of Enoch—if any one cares to accept that book as sacred—in the days when the sons of God came down to the daughters of men. Under this descent some have supposed that there is an enigmatical reference to the descent of souls into bodies, taking the phrase “daughters of men” as a tropical expression for this earthly tabernacle. Should this be so, what river will “their going down” be, to which one must come to be purified, a river going down, not with its own descent, but “theirs,” that, namely, of men, what but our Saviour who separates those who received their lots from Moses from those who obtained their own portions through Jesus (Joshua)? His current, flowing in the descending stream, makes glad, as we find in the Psalms, the city of God, not the visible Jerusalem—for it has no river beside it—but the blameless Church of God, built on the foundation of the Apostles and Prophets, Christ Jesus our Lord being the chief corner-stone. Under the Jordan, accordingly, we have to understand the Word of God who became flesh and tabernacled among us, Jesus who gives us as our inheritance the humanity which He assumed, for that is the head corner-stone, which being taken up into the deity of the Son of God, is washed by being so assumed, and then receives into itself the pure and guileless dove of the Spirit, bound to it and no longer able to fly away from it.  For “Upon whomsoever,” we read, “thou shalt see the Spirit descending and abiding upon Him, the same is He that baptizeth with the Holy Spirit.” Hence, he who receives the Spirit abiding on Jesus Himself is able to baptize those who come to him in that abiding Spirit. But John baptizes beyond Jordan, in the regions verging on the outside of Judæa, in Bethabara, being the forerunner of Him who came to call not the righteous but sinners, and who taught that the whole have no need of a physician, but they that are sick. For it is for forgiveness of sins that this washing is given.

## Footnotes

* ↑ xlvi. 4.