Romans 8:21

3. John, therefore, did distinctly foresee the first “resurrection of the just,” and the inheritance in the kingdom of the earth; and what the prophets have prophesied concerning it harmonize [with his vision]. For the Lord also taught these things, when He promised that He would have the mixed cup new with His disciples in the kingdom. The apostle, too, has confessed that the creation shall be free from the bondage of corruption, [so as to pass] into the liberty of the sons of God. …

But, after all, by what proofs does Hermogenes persuade us that Matter is evil? For it will be impossible for him not to call that evil to which he imputes evil. Now we lay down this principle, that what is eternal cannot possibly admit of diminution and subjection, so as to be considered inferior to another co-eternal Being. So that we now affirm that evil is not even compatible with it, since it is incapable of subjection, from the fact that it cannot in any wise be subject to any, because it is eternal. …

7. But even holy Scripture does not appear to me to be altogether silent on the nature of this secret, as when the Apostle Paul, in discussing the case of Jacob and Esau, says: “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calleth, it was said, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated.” And after that, he answers himself, and says, “What shall we say then? Is there unrighteousness with God?” And that he might furnish us with an opportunity of inquiring into these matters, and of ascertaining how these things do not happen without a reason, he answers himself, and says, “God forbid.” For the same question, as it seems to me, which is raised concerning Jacob and Esau, may be raised regarding all celestial and terrestrial …

Concerning, then, the creation of the world, what portion of Scripture can give us more information regarding it, than the account which Moses has transmitted respecting its origin? And although it comprehends matters of profounder significance than the mere historical narrative appears to indicate, and contains very many things that are to be spiritually understood, and employs the letter, as a kind of veil, in treating of profound and mystical subjects; nevertheless the language of the narrator shows that all visible things were created at a certain time. …

In regard to the Persians, we have already said that though they do not build temples, yet they worship the sun and the other works of God. This is forbidden to us, for we have been taught not to worship the creature instead of the Creator, but to know that “the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God;” and “the earnest expectation of the creation is waiting for the revelation of the sons of God;” and “the creation was made subject to vanity, not willingly, but by reason of him who made it subject, in hope.” We believe, therefore, that things “under the bondage of corruption,” and “subject to vanity,” which remain in this condition “in hope” of a better state, ought not in our worship to hold the place of God, the all-sufficient, and of His Son, the First-born of all creation. …

When, therefore, he says, the entire Sonship shall have come, and shall be above the conterminous spirit, then the creature will become the object of mercy. For (the creature) groans until now, and is tormented, and waits for the manifestation of the sons of God, in order that all who are men of the Sonship may ascend from thence. When this takes place, God, he says, will bring upon the whole world enormous ignorance, that all things may continue according to nature, and that nothing may inordinately desire anything of the things that are contrary to nature. But (far from it); for all the souls of this quarter of creation, as many as possess the nature of remaining immortal in this (region) only, continue (in it), aware of nothing superior or better (than their present state). …

37. Archelaus said : Those sayings which are put forth by the blessed Paul were not uttered without the direction of God, and therefore it is certain that what he has declared to us is that we are to look for our Lord Jesus Christ as the perfect one, who is the only one that knows the Father, with the sole exception of him to whom He has chosen also to reveal Him, as I am able to demonstrate from His own words. But let it be observed, that it is said that when that which is perfect is come, then that which is in part shall be done away. Now this man (Manes) asserts that he is the perfect one. Let him show us, then, what he has done away with; for what is to be done away with is the ignorance which is in us. Let him therefore tell us what he has done away with, and what he has brought into the sphere of our knowledge. …

VIII. But it is not satisfactory to say that the universe will be utterly destroyed, and sea and air and sky will be no longer. For the whole world will be deluged with fire from heaven, and burnt for the purpose of purification and renewal; it will not, however, come to complete ruin and corruption. For if it were better for the world not to be than to be, why did God, in making the world, take the worse course? But God did not work in vain, or do that which was worst. God therefore ordered the creation with a view to its existence and continuance, as also the Book of Wisdom confirms, saying, “For God created all things that they might have their being; and the generations of the world were healthful, and there is no poison of destruction in them.” And Paul clearly testifies this, saying, “For the earnest expectation of the creature waiteth for the manifestation of the sons of God. …

XXXVIII . We give Thee thanks for all things, O Lord Almighty, that Thou hast not taken away Thy mercies and Thy compassions from us; but in every succeeding generation Thou dost save, and deliver, and assist, and protect: for Thou didst assist in the days of Enos and Enoch , in the days of Moses and Joshua , in the days of the judges, in the days of Samuel and of Elijah and of the prophets, in the days of David and of the kings, in the days of Esther and Mordecai , in the days of Judith , in the days of Judas Maccabeus and his brethren, and in our days hast Thou assisted us by Thy great High Priest, Jesus Christ Thy Son. For He has delivered us from the sword, and hath freed us from famine, and sustained us; has delivered us from sickness, has preserved us from an evil tongue. …

15. But now we have to consider what things we are taught to pray for by Him through whom we both learn what we are to pray for, and obtain what we pray for. “After this manner, therefore, pray ye,” says He: “Our Father who art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And bring us not into temptation, but deliver us from evil.” Seeing that in all prayer we have to conciliate the goodwill of him to whom we pray, then to say what we pray for; goodwill is usually conciliated by our offering praise to him to whom the prayer is directed, and this is usually put in the beginning of the prayer: and in this particular our Lord has bidden us say nothing else but “Our Father who art in heaven.” For many things are said in praise of God, which, being scatte …

11. For consider I pray the condition of the other life, so far as it is possible to consider it; for no words will suffice for an adequate description: but from the things which are told us, as if by means of certain riddles, let us try and get some indistinct vision of it. “Pain and sorrow and sighing,” we read “have fled away.” What then could be more blessed than this life? It is not possible there to fear poverty and disease: it is not possible to see any one injuring, or being injured, provoking, or being provoked, or angry, or envious, or burning with any outrageous lust, or anxious concerning the supply of the necessaries of life, or bemoaning himself over the loss of some dignity and power: for all the tempest of passion in us is quelled and brought to nought, and all will be in a condition of peace, and gladness and joy, all things serene and tranquil, all will be daylight and …

10. But since this subject is too lofty for our simplicity, permit me now to lead you to the sweet fountain of the Scriptures, that we may refresh your ears. For we will not discourse to you of the heaven and the earth separately, but will exhibit the Apostle declaring this very thing to us concerning the whole creation, in these plain terms, that the whole creation is now in bondage to corruption; and why it is thus in bondage, and at what time it shall be delivered from it, and unto what condition it shall be translated. For after he had said, “The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us;” he goes on to add; “For the earnest expectation of the creature waiteth for the manifestation of the sons of God. …