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be said of him that he will perish apart from law.224 On the other hand, it might be said that the one who lives under law should be judged by the law; for even the Apostle calls everyone who circumcises himself to witness that he is obligated to keep the whole law.225

9. For when Gentiles, who do not have the law, do naturally the things of the law, they, though not having the law, are a law to themselves. They show that the work of the law is written on their hearts, while their own conscience also bears witness to them and their thoughts mutually accuse or even defend them on the day when God will judge the secrets of men according to my gospel through Jesus Christ.226 It is certain that the Gentiles who do not have the law are not being said to do naturally the things of the law in respect to the Sabbath days, the new moon celebrations, or the sacrices written about in the law.227 For it was not that law which is said to be written in the hearts of the Gentiles. The reference is instead to what they are able to perceive by nature,228 for instance, that they should not commit murder or adultery, they ought not steal, they should not speak falsely, they should honor father and mother, and the like.229 Possibly it is also written in the hearts of the Gentiles that God is one and the Creator of all things. And yet it seems to me that the things which are said to be written in their heart agree with the evangelical laws, where everything is ascribed to natural justice. For what could be nearer to the natural moral senses than that those things men do not want done to themselves, they should not do to others?230 Natural law is able to agree with the law of Moses according to the spirit but not according to the letter. For what natural insight shall there be in the command, for instance, that a person should circumcise his infant son on the eighth day;231 or

that wool ought not be woven together with linen;232 or that one must not eat anything with yeast in it during the feast of unleavened bread?233 At different times I have presented such texts to the Jews234 and demanded of them that if there is something of benet in such laws, let them make it known. We know that they usually give only this answer, This is what has seemed good to the Lawgiver. But we who are aware that all these things must be understood spiritually believe therefore that it is not the hearers but the doers of the law who will be justied,235 but not the law according to the letter, since, because of its unattainableness, it cannot have any doer.236 Rather it is according to the Spirit, through which means alone is it possible for the law to be fullled. This, then, is the work of the law which the Apostle says even the Gentiles are able to fulll by nature. For when they do the things of the law it seems that God has written the law on their hearts, [M893] not with ink but with the Spirit of the living God.237 (2) Now with respect to the words, on their hearts, it is not to be thought that the law is said to be written on the bodily organ which is named the heart. For how could the esh bring forth so much understanding of wisdom or contain such a great reservoir of memory? Rather one should realize that the souls rational power is normally called the heart.238 (3) Certainly the Apostle says that those who have the law written down in their hearts make use of the testimony of the conscience. Consequently it appears necessary to discuss what the Apostle is referring to by conscience, whether it is something substantially different from the heart or the soul. For it is said elsewhere of the conscience that it condemns and is not condemned, and it judges man but is itself not judged. As John
232. Cf. Dt 22.11. 233. Cf. Ex 12.1520; 23.15. See also 1.10.2; 6.12.23; Hom in Lv 4.7; Hom in Lk 5; Princ 4.3.2. 234. Cf. Cels 1.45; 1.55; 2.31. 235. Rom 2.13. 236. Cf. 2.8.3. 237. 2 Cor 3.3. Cf. 5.6.3; Hom in Nm 10.3. Hanson, Allegory and Event, pp. 296 n. 2; 299, cites Clement, Paedagogus 3.12.94 and Barnabas 4.79 as parallels to Origens discussion here. 238. Cf. Princ 1.1.9; Cels 6.69; Orat 29.2; Hom in Jer 5.15; Comm in Jn 2.35.

224. Rom 2.12. 225. Cf. Gal 5:3. 226. Rom 2.1416. 227. Cf. Col 2.16. 228. Cf. 3.7.10; Cels 1.45. 229. Cf. Ex 20.1216. 230. Cf. Acts 15.20, 29; Tb 4.15; Mt 7.12; Lk 6.31. See also 3.7.6. Tollinton, Selections from the Commentaries and Homilies of Origen (London: SPCK, 1929), p. 56, suggests that Origen was inuenced by Rabbinic and heathen writers who give this maxim, the golden rule, in its negative form, whereas the Gospel (Mt 7.12) states it positively. 231. Cf. Gn 17.12; Lv 12.3.

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says, if our conscience239 does not condemn us, we have condence before God.240 And again Paul himself says in another passage, this is our boast, the testimony of our conscience.241 And so I perceive here such great freedom [of conscience] that indeed it is constantly rejoicing and exulting in good works but is never convicted of evil deeds. Instead it rebukes and convicts the soul to which it cleaves.242 In my opinion the conscience is identical with the spirit, which the Apostle says is with the soul as we have taught above.243 The conscience functions like a pedagogue to the soul,244 a guide and companion, as it were, so that it might admonish it concerning better things or correct and convict it of faults.245 (4) It is of the conscience that the Apostle can say, For no one among men knows the things of man, except the spirit of man that is in him.246 And that is the spirit of the conscience, concerning which he says, The Spirit himself testies with our spirit.247 Perhaps this is also the spirit who is united with the souls of the righteous which have shown themselves to be obedient in all matters, on account of which it is written, Praise the Lord you spirits and souls of the just.248 But if a soul becomes disobedient to it and stubborn, it will be divided from it after death and will be separated.249 This is why, I think, it is said in the Gospel about the evil steward, the master will divide him, and assign his part250 with the unbelievers.251 Perhaps it is the spirit about which it is written, an incorruptible spirit is in 10. Now let us consider what follows, While their thoughts mutually accuse or even defend them on the day when God will judge the secrets of men according to my gospel through Jesus Christ.254 Who could doubt that this judgment-trial conducted by God is fair, when accusers, defenders, and witnesses are summoned?255 We men ought to take the example of this fair trial God carries out as a pattern. We should never think it possible for a fair trial to be held without someone to accuse, someone to defend, and witnesses. It must next be seen how the thoughts will either accuse the soul or defend it, on that day when God will judge the secrets of men. Surely he is not speaking here about thoughts which shall arise at that time but rather those which are now occurring within us.256 For when we think either good or evil things, certain marks and signs are left behind in our heart as if on wax tablets, both for the good thoughts and for the bad.257 These marks, which now lie hidden in the breast, are said to be revealed on that day by none other than him who alone is able to know the secrets of men.258 Our conscience shall also bear witness that the reasons for these signs and marks are not hidden from God. This judgment-trial shall take place according to Pauls gospel, i.e., according to what Paul is declaring259
252. Cf. Wis 12.1; Jb 32.8. See also Cels 4.37; 7.51. 253. Mt 24.4041. 254. Rom 2.15b16. 255. Cf. Rom 2.5. 256. Cf. Sanday & Headlam, Romans, p. 62: Origen with his usual acuteness, sees the difculty of connecting v. 16 with v. 15 and gives an answer which is substantially right. The thoughts accusing and condemning are not conceived as rising up at the last day but now. 257. Cf. 9.41.6; Hom in Jer 16.10; Princ 2.10.4. 258. Cf. 1 Kgs 8.39. See also 2.1.1. 259. Cf. 1.3.5; Comm in Jn 1.4.

all.252 In accordance with what we have said above, namely that the spirit is divided and separated from the sinful soul, with the result that it takes its place with the unbelievers, it is likewise possible to apply to this discussion that which is written, There will be two in the eld; one will be taken and one will be left. Two will be at the mill; one will be taken and one will be left.253 These comments pertain to what is written, while their conscience bears witness to them. [M894]

239. The text in 1 John has heart, not conscience. Origen reads conscience in the citation of this passage also in Hom in Jer 16.3. 240. 1 Jn 3.21. 241. 2 Cor 1.12. 242. Cf. 2.8.2; 3.2.9; Hom in Nm 20.4. 243. Cf. 1.5.3; 1.10.2; 1.18.5; Hom in Ezek 1.16; Hom in Lv 2.2. 244. Cf. Gal 4.2. 245. Cf. Wis 12.12. See also 7.2.1; Comm in Mt 13.26. Sanday & Headlam, Romans, p. 60, identify a passage which is closely parallel to Origens comment here in Epictetus, Fragment 97, where the conscience is compared with a paidagwgov". 246. 1 Cor 2.11. 247. Rom 8.16. 248. Dn 3:86 LXX. Cf. 7.1.2; Dial 6.2031; 7.912; Comm in Mt 13.2. 249. Cf. 1.18.5; Princ 2.10.7. 250. As Tollinton, Selections, p. 58 n. 3, observes, Origen probably means that God will assign a part of the person, i.e., his soul, with the unbelievers. 251. Lk 12.46.