Origen · a new plain-English translation from the Greek and Latin
Just as formerly among the people of the Jews many claimed to prophesy, and some were false prophets — of whom one was Ananias, son of Azor — while others were true prophets, and there was among the people a grace of discerning spirits, by which some were received among the prophets, while others were rejected, as it were, by the most experienced money-changers, so also now, in the new instrument, many have attempted to write gospels, but
not all were received. And that you may know that not only four gospels but very many were written, of which these that we have were selected and handed down to the churches, let us learn from the very preface of Luke, which is composed thus: ‘Since indeed many have attempted to compile a narrative.’ What he says here, ‘have attempted,’ carries a hidden accusation against those who, without the grace of the Holy Spirit, rushed forward to
write gospels. For Matthew and Mark and John and Luke did not ‘attempt’ to write, but, full of the Holy Spirit, wrote their gospels. ‘Many,’ then, ‘have attempted to compile a narrative of the things that have been most clearly known among us.’ The church has four gospels, heresy has very many, of which one is written according to the Egyptians, another according to the Twelve
Apostles. Basilides too dared to write a gospel and to give it his own name as its title. Many have attempted to write, but only four gospels have been approved, from which doctrines about the person of our Lord and Savior are to be set forth. I know of a certain gospel called ‘According to Thomas,’ and another ‘According to Matthias’; and we have read a good many others as well, so that we might not seem ignorant of anything, on account of those who
think they know something if they have become acquainted with these. But in all of them we approve nothing other than what the church approves — namely, that only four gospels are to be received. We say this because at the outset it was read: ‘many have attempted to compile a narrative of the things that have been confirmed among us.’ They tried and ‘attempted’ to write about these things, which to us have been most clearly
ascertained. Luke reveals his own feeling in the expression he uses, ‘have been most clearly shown among us,’ that is, something the Latin language does not express in a single word. For he had come to know it with sure faith and reasoning, and did not waver at all as to whether it was so or otherwise. This is what happens to those who have believed most faithfully, and who have obtained what the prophet begs for, when they say:
‘Confirm me in your words.’ Hence the Apostle too says of those who are firm and steadfast, ‘that you may be rooted and grounded in faith.’ For if someone is rooted in faith and grounded, then even if a storm should arise, even if the winds should blow, even if the rain should pour down, he will not be uprooted, he will not collapse, because the building is founded ‘upon the rock’ with a solid mass.
Nor should we suppose that firmness of faith is given by these bodily eyes, when it is mind and reason that bestow it. Let unbelievers, whoever they are, believe signs and wonders, which human sight beholds. But let the faithful, prudent, and steadfast person follow reason and the word, and so judge what is true and what is false. ‘Just as those who from the beginning were themselves eyewitnesses and ministers of the word handed it down to us.’ It is written
the people saw the voice of God. And indeed a voice is heard rather than seen, but it is written this way so that it might be shown to us that we “see the voice of God” with other eyes—the eyes with which those look who deserve to. Furthermore, in the Gospel it is not a voice that is perceived, but a word, which is superior to a voice. Hence it is now said: “just as they handed down to us, who from the beginning themselves saw and”
were ministers of the word.” Therefore the apostles themselves saw the word, not because they had looked upon the body of the Lord and Savior, but because they had seen the Word. For if to have seen Jesus according to the body is the same as to have seen the word of God, then Pilate too, who condemned Jesus, saw the word of God, and so did Judas the betrayer, and all who cried out, “crucify him, take such a man away from the earth,” saw the word of
God. But far be it that any unbeliever should see the word of God. To see the word of God is such a thing as the Savior speaks of when he says: “He who has seen me has seen the Father also, who sent me.” “Just as they handed down to us, who from the beginning themselves saw and were ministers of the word.” By the very words of Luke we are already being taught that of a certain [text missing]
[text missing]. … teaching, the end is the teaching itself, whereas of another teaching the end is reckoned in the work it produces. For example: the science of geometry has as its end only that science and teaching itself. But there is another kind of science whose end requires a work, such as medicine. I must know the theory and the principles of medicine, not merely so that
I may simply know what I ought to do, but so that I may do it—that is, so that I may cut into wounds, prescribe a measured and restrained diet, perceive the heat of fevers through the pulse of the veins, so that through cyclical treatments I may dry, temper, and check an excess of the humors. If someone knows these things only and has not followed them up with practice, his knowledge is empty. Something similar to this relation between the science of medicine and its practice holds also in the knowledge and ministry
of the word. Hence it is written: “just as they handed down to us, who from the beginning themselves saw and were ministers,” so that from his saying “themselves” we may understand that teaching and knowledge are meant, while from his saying “were ministers” we may recognize that works are being pointed to. “It seemed good to me also, having followed from…” He impresses this and repeats it, because the things he is about to write, he did not
learn by hearsay, but had himself followed from the beginning. [text missing]. Hence he is also rightly praised by the apostle Paul, who says: “whose praise in the gospel is spread through all [the churches].” For this is said of no one else; it is handed down as being said of Luke.
[text missing]. “It seemed good to me also, having followed all things carefully from the beginning, to write them to you in order, most excellent…” One might suppose that he wrote the Gospel to some particular Theophilus. But all of you who hear us speaking—if you are such that you are loved by God, then you too are a “lover of God,” and the Gospel is written to you. If anyone is a “lover of God,” he is also “most excellent”
and is strongest—for this is said more forcefully in the Greek: No one is weak. And just as it is written about the people of Israel, when they were going out of Egypt, that there was not among <them> x > in their <x> oxen x <: so I will boldly say that everyone who <...> is, is robust, having both strength and vigor as much
from God as from his word, so that he may be able to recognize the truth of those words by which he has been instructed, understanding the word of the gospel in Christ: to whom is glory and dominion for ages of ages. Amen. < , x >