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| Alphabetical [« »] gold 5 golden 1 gomorrah 2 good 125 goodness 44 gospel 34 gospels 11 | Frequency [« »] 129 these 127 soul 126 wisdom 125 good 120 some 119 now 119 power | Origenes De principiis Concordances good |
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Book, Chapter, Paragraphgrey = Comment text1 Pre, 0, 1| knowledge which incites men to a good and happy life from no other 2 Pre, 0, 4| of Israel. This just and good God, the Father of our Lord 3 Pre, 0, 5| against our will, to do either good or evil. For if we are our 4 Pre, 0, 10| angels of God, and certain good influences, which are His 5 I, I, 7| sense of hearing; odours, good or bad, that of smell; savours, 6 I, II, 4| but, in consequence of the good which was in them being 7 I, II, 10| or alteration, and every good quality in Him being essential, 8 I, II, 13| the Gospel, "Them is none good save one only, God the Father," 9 I, II, 13| the words, "There is none good save one only, God the Father," 10 I, II, 13| Christ or the Holy Spirit was good. But, as we have already 11 I, II, 13| in Scripture are called good, whether angel, or man, 12 I, II, 13| servant, or treasure, or a good heart, or a good tree, all 13 I, II, 13| treasure, or a good heart, or a good tree, all these are so termed 14 I, III, 5| engaged in the performance of good actions, and who abide in 15 I, III, 6| them the difference between good and evil; and after they 16 I, III, 6| internally the difference between good and evil, they ought to 17 I, III, 6| to him who knoweth to do good, and doeth it not, to him 18 I, III, 7| and of the Son extend to good and bad, to just and unjust, 19 I, III, 8| former place, and again make good that which had been lost 20 I, V, 1| intermediate position between these good and evil powers, and as 21 I, V, 3| opposition and resistance to all good at a later period, or as 22 I, V, 3| or as failing away from good through the freedom of the 23 I, V, 3| confession regarding the good and holy powers, that, viz., 24 I, V, 3| powers, that, viz., the good which is in them is not 25 I, V, 4| wert adorned with every good stone or gem, and wert clothed 26 I, VII, 2| nothing which may not admit of good and evil, and be capable 27 I, VII, 4| must hold the same to hold good with heavenly beings, which 28 I, VIII, 1| agreeably to the merits and good qualities and mental vigour 29 I, VIII, 2| the habit of saying that a good tree cannot bring forth 30 I, VIII, 2| forth evil fruits? And if a good tree cannot produce evil 31 I, VIII, 2| sprung from the root of a good tree, how should they be 32 I, VIII, 3| which is not capable both of good and evil. But it does not 33 I, VIII, 3| himself was incapable of good; but although capable of 34 I, VIII, 3| although capable of admitting good, he did not therefore also 35 I, VIII, 3| once a time when he was good, when he walked in the paradise 36 I, VIII, 3| power either of receiving good or evil, but fell away from 37 I, VIII, 3| from evil, and cleave to good. There is no nature, then, 38 I, VIII, 3| which may not admit of good or evil, except the nature 39 I, VIII, 3| God-the fountain of all good things-and of Christ; for 40 I, VIII, 4| own accord admit either of good or evil, the former will 41 II, III, 3| conclusions, then, seem to hold good, it follows that we must 42 II, III, 6| the holy Scriptures the good land, and the land of the 43 II, III, 7| abode of the pious and the good situated above that sphere, 44 II, III, 7| non-wandering (a0planh/j), as in a good land, in a land of the living, 45 II, IV, 1| rise upon the evil and the good, and sendeth rain on the 46 II, IV, 2| God than He whom He calls good, shall that appear to be 47 II, IV, 2| long upon the land, the good land, which the Lord thy 48 II, V, 1| Jesus Christ is indeed a good God, but not a just one, 49 II, V, 1| prophets is just, but not good; I think it necessary to 50 II, V, 1| wicked and benefits upon the good; i.e., so that, according 51 II, V, 1| declared that no one is good save God the Father only; 52 II, V, 1| the Saviour Jesus Christ a good God, but to say that the 53 II, V, 1| term just, but not also good.~ 54 II, V, 2| time was just has been made good? Or will they rather be 55 II, V, 2| For they could not do any good if, according to them, they 56 II, V, 2| if a bad nature cannot do good, neither can a good nature 57 II, V, 2| cannot do good, neither can a good nature do evil. Then, in 58 II, V, 2| place, if He whom the), call good is good to all, He is undoubtedly 59 II, V, 2| whom the), call good is good to all, He is undoubtedly 60 II, V, 2| to all, He is undoubtedly good also to those who are destined 61 II, V, 2| so, He will be no longer good; if He does desire it, and 62 II, V, 2| their view, the work of the good God? Even the Saviour Himself, 63 II, V, 2| Himself, the Son of the good God, protests in the Gospels, 64 II, V, 2| How then had he commanded good and bad alike to be invited, 65 II, V, 2| necessarily be understood of the good God, i.e., either of Christ 66 II, V, 2| whom He had sent to call good and bad alike, to be bound 67 II, V, 3| which is able to reward the good with blessings, as they 68 II, V, 3| not afflict them for their good?-who also says to Chaldea, " 69 II, V, 3| and the same, a just and good God, and that He confers 70 II, V, 3| evil is the opposite of good, and injustice of justice, 71 II, V, 3| opinion, the just man is not good, so neither will the unjust 72 II, V, 3| wicked; and again, as the good man is not just, so the 73 II, V, 3| the absurdity, that to a good God one should be opposed 74 II, V, 3| allege to be inferior to the good, no one should be opposed! 75 II, V, 3| then unquestionably the good man will be inseparable 76 II, V, 3| man, and the just from the good; so that, as we speak of 77 II, V, 4| bad tree cannot produce good fruits; for a tree is known 78 II, V, 4| if the law be found to be good, then undoubtedly He who 79 II, V, 4| gave it is believed to be a good God. But if it be just rather 80 II, V, 4| if it be just rather than good, then God also will be considered 81 II, V, 4| when he says, "The law is good; and the commandment is 82 II, V, 4| commandment is holy, and just, and good." From which it is clear 83 II, V, 4| same time both holy, and good, and just; and speaking 84 II, V, 4| was holy, and just, and good. And that he might show 85 II, V, 4| Was then that which is good made death unto me? God 86 II, V, 4| death in me by that which is good," where he sums up generically 87 II, V, 4| understood the declaration, "A good man, out of the good treasure 88 II, V, 4| A good man, out of the good treasure of his heart, bringeth 89 II, V, 4| his heart, bringeth forth good things; and an evil man, 90 II, V, 4| that there was a genus in good or evil, pointing out unquestionably 91 II, V, 4| unquestionably that in a good man there were both justice, 92 II, V, 4| called or understood to be good. In like manner also he 93 II, V, 4| one will be deemed to be good. There still remains to 94 II, V, 4| shield, viz., "There is none good but one, God the Father." 95 II, V, 4| of the word is not called good. What are the expressions 96 II, V, 4| occur in the Psalms? "How good is God to Israel, to the 97 II, V, 4| Israel now say that He is good, that His mercy endureth 98 II, V, 4| of Jeremiah, "The Lord is good to them that wait for Him, 99 II, V, 4| God is frequently called good in the Old Testament, so 100 II, V, 4| world is ignorant of the good God alone. For the word 101 II, V, 4| they consider to be the good God, is called just in the 102 II, V, 4| heaven and earth is called good; so that the heretics, being 103 II, VI, 5| souls is capable both of good and evil, the difficulty 104 II, VI, 5| since the power of choosing good and evil is within the reach 105 II, VII, 1| describe the nature of the good God as one, and that of 106 II, VIII, 1| anima may be shown to hold good. Scripture also has added 107 II, IX | Rational Creatures, Whether Good or Bad; And on the Causes 108 II, IX, 2| voluntary action, by which the good that was in them might become 109 II, IX, 2| labour in preserving what is good, and an aversion to and 110 II, IX, 2| goodness. But to depart from good is nothing else than to 111 II, IX, 2| dragged into the opposite of good, which undoubtedly is evil. 112 II, IX, 5| we say that this God is good, and righteous, and most 113 II, IX, 5| the power to complete a good and perfect work, what reason 114 II, IX, 5| for a wicked nation, and a good soul for a righteous nation, 115 II, IX, 6| Creator of all things, is good, and just, and all-powerful. 116 II, IX, 7| neither having done any good or evil, that the purpose 117 II, IX, 7| neither having done any good or evil," so it might also 118 II, IX, 7| neither had yet done any good or evil, that the decree 119 II, IX, 8| the day of judgment the good will be separated from the 120 II, IX, 8| Master's use, unto every good work," undoubtedly point 121 II, IX, 8| will be prepared for every good work in that which is to 122 II, X, 5| God for the purposes of good and useful action and observation, 123 II, XI, 1| provide for the general good, then, either by consulting 124 II, XI, 1| man deems it the highest good to enjoy bodily pleasures, 125 II, XI, 5| moreover, what are the good influences, and their greatness,