Migne Reading Room
PG 12 · cols. 823–842
Origen (Latin of Rufinus), Homilies on Joshua: Rufinus's Prologue and Homilies 1–3
Editors' preface
PROLOGUS RUFINI PRESBYTERI AD CHROMATIUM EPISCOPUM IN TRACTATUM ORIGENIS SUPER LIBRUM JESU NAVE.
PROLOGUE OF RUFINUS THE PRESBYTER TO BISHOP CHROMATIUS, ON THE TREATISE OF ORIGEN ON THE BOOK OF JESUS NAVE.
In divinis voluminibus refertur, quod ad constructionem templi unusquisque pro viribus obtulerit: potentes quidem et principes populi aurum, argentum, lapides pretiosos, aera, et alii ligna, sed imputribilia: quidam etiam coccum, purpuram, et byssum, et linum alii, vestibus haec quoque sacerdotum et
In the divine volumes it is related that for the building of the temple each one offered according to his strength: the powerful and the princes of the people gold, silver, precious stones, bronze, and others wood, but wood that does not rot; some also scarlet, purple and fine linen, and others linen, these too to be of service for the vestments of the priests and
Editors' notes and page, col. 823
Footnotes
Selecta in Jesum Nave above: another work, not set.
(18) ‹anchor: LIBRUM JESU NAVE› · call in col 823
Collatus est hic prologns nec non sequentes homiliae cum quatuor mss., uno perantiquo Sangermanensi qui sexto vel septimo circiter Ecclesiae saeculo litteris uncialibus scriptus putatur, altero monasterii Gemeticensis, et duobus ecclesiae cathedralis Ebroicensis.
This prologue, and the homilies that follow, have been collated with four manuscripts: one very old manuscript of Saint-Germain, thought to have been written in uncial letters about the sixth or seventh century of the Church; another of the monastery of Jumièges; and two of the cathedral church of Évreux.
(printed under page 416)
(19) ‹anchor: ad constructionem templi› · call in col 823
Unus codex Ebroicensis, « ad constructionem tabernaculi. » Sangermanensis « ad instructionem templi. » Paulo post idem Sangerm., « potens quidem et princeps populi. »
One Évreux codex reads "for the construction of the tabernacle"; the Saint-Germain codex, "for the furnishing of the temple". A little after, the same Saint-Germain codex reads "the mighty man indeed and prince of the people".
(printed under page 416)
(20) ‹anchor: sed imputribilia› · call in col 823
Libb. antea editi, « alii aera et ligna, sed imputribilia. » Codex Gemeticensis, « aes alii et ligna Sethim imputribilia. »
The books previously printed read "others bronze and wood, but incorruptible". The Jumièges codex reads "others bronze, and incorruptible wood of Shittim".
(printed under page 416)
(21) ‹anchor: et linum alii› · call in col 823
Et linum alii. In codice Sangerm. deest « alii. » Unus codex Ebroicensis, « et linum, alii vestes, has quoque sacerdoti et soli pontifici profuturas. » Sic etiam habet codex Gemeticensis nisi quod « lignum » exhibet, non vero « linum. »
And others linen. In the Saint-Germain codex "others" is lacking. One Évreux codex reads "and linen, others garments, these too to be of use to the priest and to the high priest alone". The Jumièges codex also reads so, except that it gives "wood" (lignum), not "linen" (linum).
(printed under page 416)
Page
- running head: 823 ORIGENIS
- marginal letters: A ‹autem per sex dies› (Selecta); B ‹antea diximus. Scripsit enim› (Selecta); C ‹Moyses. In utroque verbo› (Selecta); D ‹(18) Collatus est hic› (footnote zone)
- old-edition numerals: 396 after ‹postea› (in the Selecta, not this unit)
- other: footnotes on this page called in the Selecta in Jesum Nave (another work), scripture notes 25–27, belong to it: pointer only; the Selecta above the prologue are not this unit.
stolae pontificis profutura. Pauperiores autem quique etiam pelles rubras offerentes et pilos caprarum, non respuuntur. Idcirco namque Beselehel ille repletus esse dicitur omni sapientia a Deo, ut intelligens singula haec quibus usibus apta sint, nihil ex offerentium devotione repudiet. Quia ergo et tu, o mihi semper
the robe of the pontiff. But the poorer, every one of them, offering even red skins and goats' hair, are not rejected. For this is why that Bezalel is said to have been filled with all wisdom by God: so that, understanding for what uses each of these things is fit, he might reject nothing of the devotion of those who offered. Since, therefore, you too, O ever to me
Editors' notes and page, col. 824
Footnotes
(22) ‹anchor: et pilos caprarum› · call in col 824
Libri antea editi, « sed et pili caprarum. »
The books previously printed read "but also goats' hair".
(printed under page 416)
Page
- running head: ORIGENIS 824
- marginal letters: A ‹οὐρανοῦ. » Τὸ δὲ› (Selecta); B ‹Ἰησοῦς τὰ ἐπ' αὐτοῦ› (Selecta); C ‹σῆς. Ἐν ἀμφοτέροις› (Selecta); D (none in this column)
- old-edition numerals: (none)
venerabilis pater Chromati, injungis, et praecipis nobis, ut aliquid ad aedificationem et constructionem divini tabernaculi ex Graecorum opibus et copiis conferamus, oratiunculas XXVI in Jesum Nave, quas ex tempore in Ecclesia peroravit Adamantius senex, ex Graeco Latine tibi pro virium mearum parvitate disseruimus. Tui sane nostri temporis Beselehelis judicii sit, in his quae offerimus, etiamsi nihil invenitur au⟨r⟩i puri quod ad altare proficiat, nec argenti quod columnarum Ecclesiae bases efficiat aut capita decoret, si nullus ex his in illis lapidibus inveniri potest qui logio insertus pontificale vestrum et divinorum conscium pectus exornet, at certe perspicere si vel purpurae aliquis in his, et regii decoris, aut cocci, et
venerable father Chromatius, enjoin and command us to contribute something from the wealth and resources of the Greeks to the building and construction of the divine tabernacle, we have set out for you in Latin from the Greek, according to the smallness of my powers, the twenty-six little discourses on Jesus Nave which the aged Adamantius delivered extempore in the Church. Let it be for the judgement of you, the Bezalel of our time, in these things which we offer, even if nothing of pure gold is found to serve the altar, nor of silver to make the bases of the Church's columns or to adorn their capitals, if none of these can be found among those stones which, set in the logion, might adorn your pontifical breast, privy to divine things, at least to discern whether in them some colour of purple, and of royal beauty, or of scarlet, and
ORIGENIS HOMILIAE IN LIBRUM JESU NAVE.
HOMILIES OF ORIGEN ON THE BOOK OF JESUS NAVE.
HOMILIA PRIMA.
FIRST HOMILY.
1. Donavit Deus nomen, quod est super omne nomen, Domino et Salvatori nostro Jesu Christo. Est autem nomen quod est super omne nomen Jesus. Et quia est istud nomen super omne nomen, idcirco in nomine Jesu omne genu flectitur coelestium, terrestrium, et infernorum. Et quia est hoc nomen super omne nomen: idcirco in multis generationibus a nullo cognominatum est. Scripsit Moyses librum Genesis, in quo legimus Abraham, et eos qui ex eo generati sunt, in quibus sunt justi quamplurimi; sed nullus ex ipsis Jesus meruit nominari. Neque Abel Jesus dictus est, neque ille qui coepit invocare nomen Domini Dei; neque ille qui placuit Deo, et translatus est, cujus mors inventa non est; neque ille qui in generatione sua solus justus inventus est apud Deum Noe: sed ne ipse quidem qui repromissiones acceperat testamenti Abraham; nec ille qui ex eo natus est
1. God gave the name which is above every name to our Lord and Saviour Jesus Christ. Now the name which is above every name is Jesus. And because this name is above every name, therefore in the name of Jesus every knee is bent, of those in heaven, of those on earth, and of those below (Phil. 2:9–10). And because this name is above every name, therefore for many generations it was borne as a name by no one. Moses wrote the book of Genesis, in which we read of Abraham and of those who were begotten from him, among whom there are very many just men; but none of them was found worthy to be named Jesus. Neither was Abel called Jesus, nor he who began to call upon the name of the Lord God; nor he who pleased God and was translated, whose death was not found; nor he who alone in his generation was found just before God, Noah; but not even Abraham himself, who had received the promises of the covenant; nor he who was born of him,
Editors' notes and page, col. 825
Footnotes
(²⁸) ‹anchor: et infernorum› · call in col 825 Philip. ii, 9, 10.
Philippians 2:9–10.
(printed under page 417)
(23) ‹anchor: Opibus› · call in col 825
Opibus. Unus codex Ebroicensis « operibus, » sicque etiam habet Gemeticensis.
With riches. One Évreux codex reads "with works", and so too does the Jumièges codex.
(printed under page 417)
(24) ‹anchor: Ex Graeco› · call in col 825
Ex Graeco. Deest in Sangerman., Ebroicensi, et Gemeticensi. Paulo post codex Sangerm. habet, « disserui. Tui sane nostri temporis, » etc. Codex Gemeticensis, « disseruimus, ut tui sane nunc nostri temporis Beseleel beneficium sit, » sicque unus Ebroicensis, nisi quod pro « disseruimus » habet « disserimus. » Libri antea editi, « disserui, ut sane nunc nostri temporis Beselehelis judicii sit. » Infra codex Gemeticensis et unus Ebroicensis, « quod altari proficiat, nec argenti quod columnas vel Ecclesiae bases, » etc.
From the Greek. Lacking in the Saint-Germain, Évreux and Jumièges codices. A little after, the Saint-Germain codex has "I have discoursed. Yours indeed of our time," etc. The Jumièges codex reads "we have discoursed, so that it may be indeed the benefit of you, the Bezalel of our time now", and so one Évreux codex, except that for "we have discoursed" it has "we discourse". The books previously printed read "I have discoursed, so that it may be indeed now for the judgement of the Bezalel of our time". Below, the Jumièges codex and one Évreux codex read "that it may profit the altar, nor of silver, that [it may serve] the columns or bases of the Church," etc.
(printed under page 417)
(25) ‹anchor: not visible› · call in col 825
Libb. antea editi, « aut capitella decoret, si nullus in his illis lapidibus qui logio insertus pontificale vestimentum et vestrum divinorum, » etc., sed omnes mss. ut in nostro textu.
The books previously printed read "or adorn the capitals, if none in these, those stones which, set in the oracle (logion), the pontifical vestment and yours of divine things," etc.; but all the manuscripts read as in our text.
(printed under page 417)
(26) ‹anchor: not visible› · call in col 825
Codex Gemeticensis, « id certe perspice si vel pure aliquid in his egregii decoris, ut cocci et mystici coloris intexitur. » Ita quoque legitur in uno codice Ebroicensi.
The Jumièges codex reads "look at this certainly, whether even purely something of outstanding beauty is woven into them, as of scarlet and of mystic colour". So too it is read in one Évreux codex.
(printed under page 417)
(27) ‹anchor: Color› · call in col 825
Color. Deest in ms. Sangermanensi.
Colour. Lacking in the Saint-Germain manuscript.
(printed under page 417)
(28) ‹anchor: not visible› · call in col 825
Mss. « deberet. » Alias, « debet. »
The manuscripts read "ought (deberet)". Elsewhere, "ought (debet)".
(printed under page 417)
(29) ‹anchor: super omne nomen› · call in col 825
Codex Sangerm. « supra omne nomen. »
The Saint-Germain codex reads "above (supra) every name".
(printed under page 417)
(30) ‹anchor: a nullo cognominatum est› · call in col 825
Codex Gemeticensis, « idcirco multis generationibus in nullo cognominatum est, » sicque habet unus Ebroicensis.
The Jumièges codex reads "therefore for many generations it was given as a name in no one", and so has one Évreux codex.
(printed under page 417)
(31) ‹anchor: testamenti Abraham› · call in col 825
Codd. Gemeticensis et Ebroicensis, « sed nec ipse quidem qui repromissionis acceperat testamentum. »
The Jumièges and Évreux codices read "but not even he who had received the covenant of the promise".
(printed under page 417)
Page
- running head: 825 IN LIBRUM JESU NAVE (running head continues across the page: IN LIBRUM JESU NAVE HOMILIA I.)
- marginal letters: A ‹HOMILIA PRIMA.› (level of the homily title); B ‹solus justus inventus est apud Deum Noe›; C (footnote zone)
- old-edition numerals: 397 before ‹HOMILIA PRIMA›
mystici cruoris color intexitur: si quid puritatem byssi imitetur, et fortitudinem lini, et dignum aliquid habeat sacerdotalibus indumentis: postremo si vel rubras apud nos pelles, verecundiam frontis invenias: ad ultimum si vel caprarum certe reperias pilos, quibus vel penuriam nostram tegamus, aut si quas incurrimus culpas poenitendo purgemus. Totum ergo hoc de tuo judicio pendeat. Si quid sane est quod placere potest, hoc sit auctoris: neque enim quae aliis labore parta sunt diripere, et nostrae laudi applicare justum putamus. Si vero vim sensuum, oratio inculti sermonis exasperat, hoc vel mihi, vel, ut cum tua venia dixerim, tibi ipsi reputato, qui opus quod eruditis deberet injungi, expetis ab indoctis.
of mystic blood is woven in; whether anything imitates the purity of fine linen and the strength of flax, and has something worthy of the priestly vestments; finally, whether you find among us even red skins, the modesty of the brow; and at the last, whether you find at least goats' hair, with which we may either cover our poverty or purge by repentance whatever faults we incur. Let the whole of this, then, hang on your judgement. If indeed there is anything that can please, let it be the author's; for we do not think it just to plunder what others have produced by labour and apply it to our own praise. But if the diction of an unpolished speech roughens the force of the meaning, impute this either to me or, if I may say so with your leave, to yourself, who seek from the unlearned a work that ought to be enjoined on the learned.
Isaac; sed nec supplantator Jacob, nec quisquam ex filiis ejus. Moyses fidelis erat in omni domo ejus, et nondum tamen vocatus est Jesus. Sed Jesu nomen primo invenio in Exodo; et volo intueri quando primum nomen Jesu cognominatur. «Venit, inquit, Amalec, et expugnabat Israel, et dixit Moyses ad Jesum in Raphidim.» Haec est prima appellatio nominis Jesu. «Elige, inquit, tibi viros potentes ex omnibus filiis Israel, et egredere, et conflige cum Amalec crastino.» Moyses confitetur non posse se exercitum ducere, confitetur se non posse obtinere, quamvis eum de terra Aepypti eduxerit. Et ideo, inquit, vocavit Jesum et dixit: «Elige tibi viros, et egredere.» Vides cui cesserit bellum gerere adversum Amalec. In hoc primum nomen discimus Jesu, ubi eum primum videmus ducem exercitus: non cui Moyses injunxerit principatum, sed cui cesserit primatum. Non potest Moyses eligere viros potentes.
Isaac; nor yet Jacob the supplanter, nor any of his sons. Moses was faithful in all his house, and yet he was not called Jesus. But the name of Jesus I find first in Exodus; and I wish to observe when the name Jesus is first given as a name. “Amalek came,” it says, “and was fighting against Israel, and Moses said to Jesus in Rephidim” (Exod. 17:8–9). This is the first naming of the name Jesus. “Choose for yourself,” it says, “mighty men from all the sons of Israel, and go out, and fight with Amalek tomorrow.” Moses confesses that he cannot lead the army, confesses that he cannot prevail, although he led the people out of the land of Egypt. And therefore, it says, he called Jesus and said: “Choose men for yourself, and go out.” You see to whom he yielded the waging of war against Amalek. Here we first learn the name of Jesus, where we first see him as leader of the army: not one on whom Moses laid the command, but one to whom he yielded the first place. Moses cannot choose mighty men.
Editors' notes and page, col. 826
Footnotes
(²⁹) ‹anchor: Venit, inquit› · call in col 826 Exod. xvii, 8, 9
Exodus 17:8–9.
(printed under page 417)
(32) ‹anchor: in omni domo ejus› · call in col 826
Domo ejus. In codice Sangermanensi deest « ejus. »
His house. In the Saint-Germain codex "his" is lacking.
(printed under page 417)
(33) ‹anchor: Jesu nomen primo› · call in col 826
Codd. Sangerm. et Gemeticensis, « primum. » Libb. editi, « primo. »
The Saint-Germain and Jumièges codices read "primum" (first). The printed books, "primo".
(printed under page 417)
(34) ‹anchor: in Raphidim› · call in col 826
Codex Sangerm., « Rafadim. »
The Saint-Germain codex reads "Rafadim".
(printed under page 417)
(35) ‹anchor: Et ideo, inquit› · call in col 826
Et ideo, inquit, vocavit Jesum et dixit. Haec desunt in codice Gemeticensi.
And therefore, he says, he called Jesus and said. These words are lacking in the Jumièges codex.
(printed under page 417)
(36) ‹anchor: In hoc primum› · call in col 826
Mss., « primum. » Libb. editi, « primo. »
The manuscripts read "primum" (first). The printed books, "primo".
(printed under page 417)
(37) ‹anchor: eum primum videmus› · call in col 826
Primum videmus. In codice Sangerm. deest « primum. »
First we see. In the Saint-Germain codex "first" is lacking.
(printed under page 417)
(38) ‹anchor: cesserit primatum› · call in col 826
Mss., « primatum. » Libb. editi, « principatum. »
The manuscripts read "primatum" (pre-eminence). The printed books, "principatum" (leadership).
(printed under page 417)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA I. 826
- marginal letters: A ‹Isaac; sed nec supplantator›; B ‹primum (36) nomen discimus›; C (footnote zone)
- old-edition numerals: (none)
«Tu, inquit, elige tibi viros potentes ex omnibus filiis Israel.» Hic ergo ubi primum disco nomen Jesu, ibi continuo etiam mysterii video sacramentum: ducit enim exercitum Jesus.
“You,” it says, “choose for yourself mighty men from all the sons of Israel.” Here, then, where I first learn the name of Jesus, there at once I also see the sacrament of the mystery: for Jesus leads the army.
2. «Et factum est cum extolleret manus suas, invalescebat Israel. Cum autem dejiceret manus suas, invalescebat Amalec.» Tunc ergo invalescit Jesus magis, et tunc vincit, quando Moyses erigit manus suas. Victus est autem populus ille ab Amalec, quoniam jam non erigebat manus suas, sed erant demissae deorsum: illi sunt enim quibus dicitur: «Si crederetis Moysi, crederetis utique et mihi. Et ecce me vultis occidere qui legem non facitis?» Cessante namque lege apud illos et operibus legis, quia dum suam justitiam quaerunt statuere, justitiae Dei non sunt subjecti, demissae sunt manus Moysi, invaluit incredulitas, vincitur populus. Sed et Nabad, et Abiud, et Eleazar relinquuntur in castris, ut judicent populum. Relinquitur etiam Jothor et ipse ut judicet populum cum eis. Jesus vero non derelinquitur, sed sequitur Moysen in montem cum quadam adjectione verbi mirabilis, in eo quod dicit quia assistebat Moysi. Quomodo assistebat? non ut secundus, non ut inferior, sed ut adjutor et protegens. Sed illud quale est, quod cum primo nominatus est, non est indicatum nomen patris ejus, neque in secundo, neque in tertio; cum vero pater ejus nominatur Nave, tunc ipse non Jesus, sed Ause dicitur? Inter eos enim qui exploratum missi sunt, nomen ejus Ause scribitur. Et fortassis, ut mihi videtur, pro exploratoris officio non Jesus, sed Ause dictus est, et Nave filius nominatur. Cum vero redit opere expleto, et perterritis omnibus solus sublevat lapsos, desperationemque populi solus erigit, tunc a Moyse Jesus nominatus est: nec Nave filius dicitur, sed ille ad quem dixerat Moyses: «Educ exercitum, et conflige cum Amalec.» Illud etiam intuentes, magnitudinem ejus pervidemus, quod cum in transfiguratione vultus Moysei, omnis filiorum Israel hebetaret aspectus, nec aliquis posset intueri faciem vultus ejus, Jesus non solum faciem contuetur, verum etiam in interioribus tabernaculi mysteriorum conscius perseverat,
2. “And it came to pass, when he lifted up his hands, Israel prevailed. But when he let down his hands, Amalek prevailed” (Exod. 17:11). So Jesus prevails the more, and then conquers, when Moses raises his hands. But that people was conquered by Amalek because it no longer raised its hands, but they were let down: for they are the ones to whom it is said: “If you believed Moses, you would surely believe me also. And behold, you who do not do the law seek to kill me?” (John 5:46; 7:19). For when the law and the works of the law ceased among them, because, while they seek to establish their own justice, they are not subject to the justice of God, the hands of Moses were let down, unbelief prevailed, the people is conquered. Moreover Nadab and Abihu and Eleazar are left in the camp to judge the people. Jothor too is left, that he also may judge the people with them. But Jesus is not left behind; he follows Moses into the mountain, with a certain addition of a wonderful word, in that it says that he stood by Moses. How did he stand by him? Not as a second, not as an inferior, but as a helper and protector. But what does this mean, that when he was first named the name of his father was not indicated, nor at the second time, nor at the third; but when his father is named Nave, then he himself is called not Jesus but Ause? For among those who were sent to spy out the land his name is written Ause. And perhaps, as it seems to me, by reason of the office of spy he was called not Jesus but Ause, and is named son of Nave. But when he returns with the work completed, and, when all were terrified, alone raises up the fallen and alone lifts the people out of their despair, then he was named Jesus by Moses; and he is not called son of Nave, but the one to whom Moses had said: “Lead out the army, and fight with Amalek.” Considering this too, we perceive his greatness: that when, at the transfiguration of the countenance of Moses, the sight of all the sons of Israel was dulled, and no one could look upon the face of his countenance, Jesus not only gazes on his face, but also remains in the inner parts of the tabernacle, privy to its mysteries,
Editors' notes and page, col. 827
Footnotes
(³⁰) ‹anchor: not visible› · call in col 827 (call not in the image; column inferred from the sequence) Exod. xvii, 11.
Exodus 17:11.
(printed under page 418) (³¹) ‹anchor: not visible› · call in col 827 (inferred) Joan. v, 46, et vii, 19.
John 5:46 and 7:19.
(printed under page 418) (³²) ‹anchor: not visible› · call in col 827 (inferred) Exod. xxviii, 1.
Exodus 28:1.
(printed under page 418) (³³) ‹anchor: not visible› · call in col 827 (inferred) Exod. xviii.
Exodus 18.
(printed under page 418)
(39) ‹anchor: not visible› · call in col 827
Libb. antea editi, « victus autem est populus ille ab Amalec. » Sed codex Sangermanensis, « victor est autem populus ille Amalec. »
The books previously printed read "but that people was conquered by Amalek". But the Saint-Germain codex reads "but that people Amalek is victor".
(printed under page 418)
(40) ‹anchor: not visible› · call in col 827
Mss., « relinquitur etiam Jothor. » Libb. antea editi, « derelinquitur etiam Jethro. »
The manuscripts read "Jothor too is left behind". The books previously printed, "Jethro too is abandoned".
(printed under page 418)
(41) ‹anchor: Sed illud› · call in col 827
Libb. editi, « adjutor protegens. Sed et illud. » Mss. ut in nostro textu.
The printed books read "a protecting helper. But also that". The manuscripts read as in our text.
(printed under page 418)
(42) ‹anchor: qui exploratum› · call in col 827
Codex Sangerm., « qui exploratum. » Libb. editi, « qui ad explorandum. »
The Saint-Germain codex reads "qui exploratum" (who to spy out). The printed books, "qui ad explorandum" (who for spying out).
(printed under page 418)
(43) ‹anchor: vultus Moysei› · call in col 827
Idem ms., « in transfiguratione vultus Moysei. » Libb. editi, « in transfigurationem vultus Moysi. » Codd. Gemetic. et Ebroic., « transfigurationem vultus Moysi omnis filiorum Israel vitaret aspectus. »
The same manuscript reads "in the transfiguration of the face of Moses (Moysei)". The printed books, "into the transfiguration of the face of Moses (Moysi)". The Jumièges and Évreux codices, "the sight of all the sons of Israel shunned the transfiguration of the face of Moses".
(printed under page 418)
(44) ‹anchor: Liber hic non tam gesta nobis› · call in col 827 (call not in the image)
Liber hic non tam gesta nobis, etc. Et certe liber Josue apud Hebraeos est prophetarum primus.
This book [shows] us not so much the deeds, etc. And certainly among the Hebrews the book of Joshua is the first of the Prophets.
(printed under page 418)
Page
- running head: 827 ORIGENIS
- marginal letters: A ‹«Tu, inquit, elige tibi›; B ‹tuere, justitiae Dei non sunt›; C ‹eos enim qui exploratum›; D (footnote zone)
- old-edition numerals: (none)
3. Quo igitur nobis haec cuncta prospiciunt? Nempe eo quod liber hic non tam gesta nobis filii Nave indicet, quam Jesu mei Domini nobis sacramenta depingat. Ipse est enim qui post mortem Moysi suscepit imperium, ipse est qui ducit exercitum, et confligit adversus Amalec: et quod ibi adumbrabatur in monte manibus extensis, affigit cruci suae triumphans principa⟨t⟩us, et potestates in semetipso. Defunctus est igitur Moyses: cessavit enim lex. Quoniam lex et prophetae usque ad Joannem. Vis autem de Scripturis proferam documenta, quod lex Moyses appellatur? Audi quid dicit in Evangelio: «Habent Moysen et prophetas, audiant illos;» Moysen utique hic sine dubio legem nominans. Defunctus est ergo Moyses famulus Dei: defuncta est enim lex, et legalia praecepta jam cessant. Aut si parum tibi auctoritatis videtur, cum a me ista proferuntur, sequere Apostoli auctoritatem, dicentis quoniam «mulier vivente viro alligata est legi, et adultera nominabitur si fuerit cum alio viro; si vero mortuus fuerit vir ejus, soluta est a lege viri, ut jam non sit adultera, si fuerit cum alio viro.» Mulierem sine dubio animam nominat, quae sub Moysi lege tenebatur, de qua dicit: «Vivente viro alligata est legi. Si autem mortuus fuerit vir ejus,» sine dubio lex, absolutam dicit eam animam quae videbatur esse subjecta. Idcirco ergo legem necesse est mori, ut qui credunt in Jesu, nequaquam adulterii crimen incurrant.
3. To what end, then, do all these things look for us? Surely to this: that this book does not so much tell us the deeds of the son of Nave as portray for us the sacraments of Jesus my Lord. For it is He who after the death of Moses took up the command; it is He who leads the army and fights against Amalek; and what was foreshadowed there on the mountain with hands outstretched, He fixes to His cross, triumphing over principalities and powers in Himself. Moses, then, is dead: for the law has ceased. For the law and the prophets were until John (Matt. 11:13). Do you wish me to bring proofs from the Scriptures that the law is called Moses? Hear what He says in the Gospel: “They have Moses and the prophets; let them hear them” (Luke 16:29), here without doubt naming the law Moses. Moses the servant of God is dead, then: for the law is dead, and the legal precepts now cease. Or if this seems to you of too little authority when it is put forward by me, follow the authority of the Apostle, who says that “the woman is bound to the law while her husband lives, and she will be called an adulteress if she is with another man; but if her husband is dead, she is loosed from the law of the husband, so that she is no longer an adulteress if she is with another man” (Rom. 7:2–3). By the woman he without doubt means the soul which was held under the law of Moses, of which he says: “She is bound to the law while her husband lives. But if her husband is dead”, the husband being without doubt the law, he says that the soul which seemed to be subject is set free. Therefore it is necessary for the law to die, so that those who believe in Jesus may in no way incur the charge of adultery.
4. Jesus igitur Dominus et Salvator meus suscepit principatum: et, si videtur, conferamus gesta Moysi cum principatu Jesu. Cum Moyses educeret populum de terra Aegypti, nullus ordo in populis, nulla in sacerdotibus observantia. Transeunt aquam maris, aquam salsam, nec quidquam in se dulcedinis continentem, et murus erat eis aqua dextra laevaque. Haec Moyseo duce gesta cognoscimus. Cum vero Dominus meus ducit exercitum, quae sunt quae etiam tunc adumbrabantur videamus. Sacerdotes praecedunt, arca testamenti portatur in humeris sacerdotum, nusquam jam mare, nusquam salsus fluctus occurrit, sed duce Domino meo Jesu venio ad Jordanem, et venio non perturbatione fugae, neque perterritus metu, sed venio cum sacerdotibus
4. Jesus, then, my Lord and Saviour, took up the command; and, if it seems good, let us compare the deeds of Moses with the command of Jesus. When Moses led the people out of the land of Egypt, there was no order among the peoples, no observance among the priests. They pass through the water of the sea, salt water, holding nothing of sweetness in it, and the water was a wall to them on the right hand and on the left. These things we know to have been done under Moses as leader. But when my Lord leads the army, let us see what things are those which even then were foreshadowed. The priests go before, the ark of the covenant is carried on the shoulders of the priests; nowhere now does a sea, nowhere does a salt wave meet us, but with my Lord Jesus as leader I come to the Jordan, and I come not in the confusion of flight, nor terrified by fear, but I come with the priests
Editors' notes and page, col. 828
Footnotes
(³⁴) ‹anchor: not visible› · call in col 828 (inferred) Matth. xi, 13.
Matthew 11:13.
(printed under page 418) (³⁵) ‹anchor: not visible› · call in col 828 (inferred) Luc. xvi, 29.
Luke 16:29.
(printed under page 418) (³⁶) ‹anchor: not visible› · call in col 828 (inferred; before «Vivente viro alligata est legi») Rom. vii, 2, 3.
Romans 7:2–3.
(printed under page 418)
(45) ‹anchor: not visible› · call in col 828
Codex Sangerm., « adumbratur. »
The Saint-Germain codex reads "is foreshadowed".
(printed under page 418)
(46) ‹anchor: not visible› · call in col 828
Codd. Sangerm. et Ebroicensis, « nominans. » Libb. editi, « nominat. »
The Saint-Germain and Évreux codices read "naming". The printed books, "names".
(printed under page 418)
(47) ‹anchor: not visible› · call in col 828
Mss. « parum. » Libb. editi, « non. »
The manuscripts read "little". The printed books, "not".
(printed under page 418)
(48) ‹anchor: Moysi lege tenebatur› · call in col 828 (call at the head of the column, cut off at the top of the image)
Unus Ebroicensis, et Sangerman., « nominans. »
One Évreux codex and the Saint-Germain codex read "naming".
(printed under page 418)
(49) ‹anchor: credunt in Jesu› · call in col 828
Codex Gemeticensis cum uno Ebroicensi, itaque ergo necesse est legi mori ut qui credunt in Jesum. » Alter Ebroicensis, « idcirco necesse est Moysen mori, » etc. Sangerm. ut in nostro textu.
The Jumièges codex with one Évreux codex reads "and so therefore it is necessary for the law to die, so that those who believe in Jesus". The other Évreux codex, "therefore it is necessary for Moses to die," etc. The Saint-Germain codex reads as in our text.
(printed under page 418)
(50) ‹anchor: tunc adumbrabantur› · call in col 828
Codex Sangerm., « quae etiam tunc adumbrabantur. » Duo Ebroicenses et Gemeticensis, « quae jam tunc obumbrantur. » Libb. editi, « quae jam tunc adumbrantur. »
The Saint-Germain codex reads "which even then were foreshadowed". The two Évreux codices and the Jumièges codex, "which already then are overshadowed". The printed books, "which already then are foreshadowed".
(printed under page 418)
Page
- running head: ORIGENIS 828
- marginal letters: A ‹3. Quo igitur nobis›; B ‹ses famulus Dei›; C ‹pit principatum›; D (footnote zone)
- old-edition numerals: 398 after ‹cruci suae›
arcam testamenti Domini, in qua Dei lex et divinae litterae servantur, cervicibus suis humerisque portantibus. Ingredior Jordanem non cum furtivo silentio, sed in tubarum cantibus mysticum quiddam divinumque canentibus, ut ad praedicationem tubae coelestis incedam. Ibi dictum est quod divisa est aqua in duas partes, et unus aquae murus factus est a dextris, alius a sinistris. Hic vero qui venit solvere medium parietem sepis, fecit utrumque unum: ex una enim parte erecta est aqua, alia vero pars defluxit in mare. Deinde hic ait: «Praeparate vobis cibos ad viam;» et hodie, si audias, dicit tibi Jesus: Si sequeris me, praepara cibos ad viam. Cibi etenim opera sunt, quae nos ad futuram viam, velut fidele viaticum comitantur. Videamus tamen quoniam non convenit negligenter, et quasi in transitu litteras legere divinas, unde eos jubet cibos parare non habentes frumentum. Manna etenim cibus erat eis. Sed cum jam transierimus fluminis hujus ripas, desinit manna: et ideo si non unusquisque praeparaverit sibi cibos, non poterit sequi Jesum terram repromissionis intrantem. Vide autem quos primum in terra repromissionis capiat fructus: Tunc, inquit, manducaverunt primum fructus de regione palmarum, et manducaverunt primo azyma. Vides ergo quia primum nobis mundi hujus iter digressis, si regem sequamur Jesum, primo occurrit palma victoriae, et abjecto fermento malitiae et nequitiae, azyma nobis sinceritatis et veritatis parantur. Mittit tamen Jesus noster exploratores ad Hierichontium regem, et hospitio suscipiuntur a meretrice. Sed illa meretrix quae ab Jesu missos suscepit exploratores, propterea suscepit ne ultra sit meretrix. Sed et uniuscujusque nostrum anima meretrix fuit, donec in desideriis et cupiditatibus viveret carnis. Suscepit vero exploratores Jesu, angelos quos misit ante faciem suam ut praepararent viam ejus. Quos tamen si ex fide anima unaquaeque suscepit, non in humilibus locis, neque in inferioribus collocat, sed in superioribus et excelsis: quia non ab humilibus et terrenis Jesum
the ark of the covenant of the Lord, in which the law of God and the divine letters are kept, carrying it on their necks and shoulders. I enter the Jordan not in stealthy silence but amid the songs of trumpets that sound something mystical and divine, so that I may advance at the proclamation of the heavenly trumpet. There it was said that the water was divided into two parts, and one wall of water was made on the right, another on the left. But He who came to dissolve the middle wall of the partition made both one: for on one side the water was raised up, while the other part flowed down into the sea. Then he says here: “Prepare food for yourselves for the journey” (Josh. 1:11); and today, if you hear, Jesus says to you: If you follow Me, prepare food for the journey. For works are food, which accompany us on the journey to come as a faithful provision for the way. Yet let us see, since it is not fitting to read the divine letters carelessly and as if in passing, why he bids them prepare food when they had no grain. For manna was their food. But once we have crossed the banks of this river, the manna ceases: and therefore unless each one has prepared food for himself, he will not be able to follow Jesus as He enters the land of promise. But see what fruits he first takes in the land of promise: Then, it says, they ate first the fruits of the region of palms, and they ate first unleavened bread (Josh. 5:11). You see, then, that when we have first departed from the road of this world, if we follow Jesus as king, there meets us first the palm of victory, and, the leaven of malice and wickedness being cast away, the unleavened bread of sincerity and truth is prepared for us. Yet our Jesus sends spies to the king of Jericho, and they are received in hospitality by a harlot. But that harlot who received the spies sent by Jesus received them for this reason, that she might no longer be a harlot. And indeed the soul of each one of us was a harlot as long as it lived in the desires and lusts of the flesh. But it received the spies of Jesus, the angels whom He sent before His face to prepare His way. Yet if each soul has received them in faith, it places them not in low places nor in lower rooms, but in upper and lofty ones: because not by the lowly and earthly is Jesus
Editors' notes and page, col. 829
Footnotes
(³⁷) ‹anchor: not visible› · call in col 829 (call not in the image; column inferred from the sequence) Jos. iv.
Joshua 4.
(printed under page 419) (³⁸) ‹anchor: not visible› · call in col 829 (inferred) Jos. iii.
Joshua 3.
(printed under page 419) (³⁹) ‹anchor: not visible› · call in col 829 (inferred) Jos. i, 11.
Joshua 1:11.
(printed under page 419) (⁴⁰) ‹anchor: Tunc, inquit› · call in col 829 Jos. v, 11.
Joshua 5:11.
(printed under page 419)
(51) ‹anchor: not visible› · call in col 829
Codd. Sangerm, Gemeticensis, atque unus Ebroicensis, « et unus aquae murus. » Libb. editi, « et ex aquis unus murus. »
The Saint-Germain and Jumièges codices, and one Évreux codex, read "and one wall of water". The printed books, "and one wall out of the waters".
(printed under page 419)
(52) ‹anchor: not visible› · call in col 829
Codex Sangerm., « utrumque. » Libb. editi, « utraque. »
The Saint-Germain codex reads "utrumque" (each, neuter singular). The printed books, "utraque" (both, plural).
(printed under page 419)
(53) ‹anchor: not visible› · call in col 829
Et hodie, si audias, dicit tibi Jesus : Si sequeris me, praepara cibos ad viam. Haec quae in antea editis omissa sunt, restituunt omnes codices mss.
And today, if you listen, Jesus says to you: If you follow me, prepare food for the way. These words, which were omitted in the earlier printed books, all the manuscript codices restore.
(printed under page 419)
(54) ‹anchor: not visible› · call in col 829
Codd. Sangerm., Gemet. et unus Ebroicensis, « viam. » Libb. editi, « vitam. »
The Saint-Germain and Jumièges codices and one Évreux codex read "way". The printed books, "life".
(printed under page 419)
(55) ‹anchor: not visible› · call in col 829
Iidem mss. « Vide autem. » Libb. editi, « Videamus. »
The same manuscripts read "But see". The printed books, "Let us see".
(printed under page 419)
(56) ‹anchor: manducaverunt primum fructus› · call in col 829
Iidem mss. « fructus. » Libb. editi, « fructum. »
The same manuscripts read "fructus" (fruits, plural). The printed books, "fructum" (fruit, singular).
(printed under page 419)
(57) ‹anchor: si regem› · call in col 829
Codex Sangerm, « regem. » Libb. editi, « recte. » Ibidem idem ms. « prima occurrit. »
The Saint-Germain codex reads "the king". The printed books, "rightly". In the same place the same manuscript reads "prima occurrit" (meets [us] first, adjective in agreement).
(printed under page 419)
(58) ‹anchor: non ab humilibus› · call in col 829
Codd. Gemeticensis et unus Ebroicensis. « ab humilibus. » Sangerm. « in humilibus. » Libb. editi, « humilioribus. » Ibidem mss. « suscepimus. » Libb. editi, « suscipimus. »
The Jumièges codex and one Évreux codex read "from the lowly things". The Saint-Germain codex, "in the lowly things". The printed books, "by the lowlier things". In the same place the manuscripts read "we received"; the printed books, "we receive".
(printed under page 419)
Page
- running head: 829 IN LIBRUM JESU NAVE H[OMILIA I.]
- marginal letters: A ‹dotibus arcam testamenti›; B ‹comitantur. Videamus tamen›; C ‹tis parantur. Mittit tamen›; D (footnote zone)
- old-edition numerals: (none)
Dominum suscepimus, sed a Patre profectum, et de coelestibus venientem.
the Lord received by us, but as One who set out from the Father and comes from heaven.
5. Sed nec lini stipulam, in qua exploratores delitescebant, ego absque sacramentis accipio. Linum namque est indumentum sacerdotale, per quod significatur vel iis qui invitandi erant culmen sacerdotale delatum, sicut Petrus apostolus dicit: «Vos autem gens sancta, regnum sacerdotale;» vel certe quod in sacramento legis, ubi de sacerdotibus adnotatur, populi hujus qui est ex gentibus, latebat occulta vocatio. Continuo ergo inimicitias suscepit meretrix adversus Hierichontium regem. Quid nisi quia «caro concupiscit adversus spiritum, et spiritus adversus carnem?» Et iterum ait: «Odit vos hic mundus, quia me priorem vestrum odio habuit.» Est ergo rex aliquis inimicus meretricis hujus, qui est princeps hujus mundi, qui insequitur, et occupare cupit exploratores Jesu, sed non potest obtinere quia per montes iter faciunt: non incedunt per humilia, nec vallibus delectantur, sed collinos vertices, et montium excelsa sectantur: quia haec meretrix dicit: «Levavi oculos meos ad montes, unde veniet auxilium mihi.» Non potest illuc ascendere mundi hujus princeps, nec potest per excelsum iter ad Jesum pervenire: quinimo et si eum tentans collocaverit in excelsis, dicit ei: «Mitte te deorsum;» quia humilia semper diligit et caduca, in his regnat, in his sedem suam collocat, in quibus etiam usque ad infernum descendat. Moyses non dixit, «stet sol,» nec maximis imperavit elementis, sicut Jesus fecit. «Stet, inquit, sol supra Gabaon, et luna super vallem Elom;» et propterea addit Scriptura et dicit, quia «nunquam sic audivit Deus hominem.» Jesus ergo meus solem stare fecit non tunc solum, sed multo magis modo in adventu suo. Denique dum nos bellum gerimus adversus inimicos nostros, et colluctamur adversus principatus et potestates, et rectores tenebrarum harum, adversus spiritalia nequitiae in coelestibus, sol nobis justitiae indesinenter assistit, nec deserit unquam, nec festinat occumbere, quia ipse dixit:
5. Nor do I take without sacraments the stalks of flax in which the spies lay hidden. For linen is a priestly garment, by which is signified either that the priestly dignity was conferred on those who were to be invited, as the apostle Peter says: “But you are a holy nation, a priestly kingdom” (1 Pet. 2:9); or certainly that in the sacrament of the law, where the priests are written of, the hidden calling of this people which is from the Gentiles lay concealed. At once, then, the harlot took up enmity against the king of Jericho. What does this mean but that “the flesh lusts against the spirit, and the spirit against the flesh” (Gal. 5:17)? And again He says: “This world hates you, because it hated Me before you” (John 15:18). There is, then, a certain king, the enemy of this harlot, who is the prince of this world, who pursues the spies of Jesus and longs to seize them, but cannot prevail, because they make their way through the mountains: they do not go through low places, nor do they delight in valleys, but they follow the tops of the hills and the heights of the mountains; for this harlot says: “I have lifted up my eyes to the mountains, whence help shall come to me” (Ps. 120:1). The prince of this world cannot go up there, nor can he come to Jesus by the lofty road; nay rather, even when, tempting Him, he set Him on the heights, he says to Him: “Cast Yourself down” (Matt. 4:6); because he always loves what is low and perishing; in these he reigns, in these he sets his throne, in which he may descend even to hell. Moses did not say, “Let the sun stand still,” nor did he command the greatest elements, as Jesus did. “Let the sun stand still,” he says, “over Gibeon, and the moon over the valley of Elom” (Josh. 10:12); and therefore Scripture adds and says that “never did God so hear a man” (Josh. 10:14). My Jesus, then, made the sun stand still not only then, but much more now at His coming. For while we wage war against our enemies and wrestle against principalities and powers and the rulers of this darkness, against the spirits of wickedness in the heavenly places, the sun of justice stands by us without ceasing, and never deserts us, nor hastens to set, because He Himself said:
Editors' notes and page, col. 830
Footnotes
(⁴¹) ‹anchor: not visible› · call in col 830 (inferred: after ⁴⁰, the last call in col 829) I Pet. ii, 9.
1 Peter 2:9.
(printed under page 419) (⁴²) ‹anchor: not visible› · call in col 830 (inferred) Gal. v, 17.
Galatians 5:17.
(printed under page 419) (⁴³) ‹anchor: not visible› · call in col 830 (inferred) Joan. xv, 18.
John 15:18.
(printed under page 419) (⁴⁴) ‹anchor: not visible (before «veniet auxilium mihi»)› · call in col 830 (inferred) Psal. cxxi, 1.
Psalm 121(120):1 (Vulgate numbering cxx).
(printed under page 419) (⁴⁵) ‹anchor: dicit ei› · call in col 830 Matth. iv, 6.
Matthew 4:6.
(printed under page 419) (⁴⁶) ‹anchor: Stet, inquit› · call in col 830 Jos. x, 12.
Joshua 10:12.
(printed under page 419) (⁴⁷) ‹anchor: et dicit› · call in col 830 ibid. 14.
Ibid. [Joshua 10:]14.
(printed under page 419) (⁴⁸) ‹anchor: ipse dixit› · call in col 830 Matth. xxviii, 20.
Matthew 28:20.
(printed under page 419)
(59) ‹anchor: not visible› · call in col 830
Codex Sangermanensis, « subit, » unus Ebroicensis, « sumit. » Codex Gemeticensis, « Quod ergo inimicitias suscepit meretrix quid est nisi quia caro. »
The Saint-Germain codex reads "undergoes", one Évreux codex "takes up". The Jumièges codex reads "That the harlot took up enmities, then, what is it but that [she is] flesh?"
(printed under page 419)
(60) ‹anchor: not visible› · call in col 830
Codex Gemeticensis, « haec nostra meretrix. »
The Jumièges codex reads "this harlot of ours".
(printed under page 419)
(61) ‹anchor: ad Jesum› · call in col 830
Idem, « per excelsum montem ad Jesum, » sicque habet unus Ebroicensis.
The same codex reads "by a high mountain to Jesus", and so has one Évreux codex.
(printed under page 419)
(62) ‹anchor: ad infernum› · call in col 830
Codex Gemeticensis, « ad inferna. »
The Jumièges codex reads "to the lower regions" (ad inferna).
(printed under page 419)
(63) ‹anchor: sol supra Gabaon› · call in col 830
Codex Sangermanensis, « supra Gabaon. Libb. editi, « super Gabaon. »
The Saint-Germain codex reads "supra Gabaon" (above Gibeon). The printed books, "super Gabaon" (over Gibeon).
(printed under page 419)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA I. 830
- marginal letters: A ‹Dominum suscepimus›; B ‹quia me priorem vestrum›; C ‹usque ad infernum›; D (footnote zone)
- old-edition numerals: 399 before ‹adversus spiritum›
«Ecce ego vobiscum sum omnibus diebus.» Non solum autem duplicato die nobiscum est, sed omnibus diebus est usque ad consummationem saeculi, donec et nos obtineamus adversarios nostros.
“Behold, I am with you all days” (Matt. 28:20). And He is with us not only on a doubled day, but He is with us all days until the consummation of the age, until we too overcome our adversaries.
6. Sed et illud videamus, quid est quod repromisit Jesus militibus suis: «Omnis, inquit, locus quemcunque subdideritis vestigiis pedum vestrorum, vester erit.» Dixerat hoc illis qui tunc erant, de regionibus Chananaeorum, Pherezaeorum, Jebusaeorum, caeterarumque gentium quarum regiones expulsis indignis habitatoribus, ipsi haereditate ceperunt: sed nobis in his verbis quid repromittitur, videamus. Sunt quaedam adversariarum potestatum gentes diabolicae, adversum quas nobis certamen geritur, et agones in hac vita desudantur. Quantascunque ergo ex his gentes pedibus nostris subdiderimus, quantoscunque in certamine vicerimus, ipsorum regiones, ipsorum provincias et regna, Jesu nobis Domino distribuente, capiemus. Fuerunt enim illi aliquando angeli, fuerunt in regno Dei magnifici. Annon legimus quod Isaias dicit de uno ex ipsis: «Quomodo cecidit Lucifer qui mane oriebatur?» Lucifer iste sine dubio sedem habebat in coelis: postea vero quam factus est angelus refuga, si eum vincere potuero et subjicere pedibus meis, si meruero ut Dominus meus Jesus conterat Satanam sub pedibus meis, consequenter locum Luciferi accipere merebor in coelis. Sic ergo intelligimus promitti nobis ab Jesu Domino nostro, quod omnis locus quem subdiderimus vestigiis pedum nostrorum, noster erit. Sed non putemus quia in hanc haereditatem per otium et negligentiam oscitantes et dormitantes intrare possimus. Ira suae gentis angelum habet. Hanc nisi viceris in temetipso, et abscideris abs te omnes motus iracundiae ac furoris, locum quem aliquando habuit ille angelus, capere in haereditate non poteris, pro eo quod desidia tua nequaquam eum de terra repromissionis expuleris. Similiter et superbiae et zeli, et avaritiae ac libidinis sunt aliqui incentores angeli, et instinctores horum malorum, quorum nisi vitia in temetipso viceris, atque ea de tua terra quae jam per gratiam baptismi sanctificata est exterminaveris, nullo modo plenitudinem repromissae haereditatis accipies.
6. But let us see this too: what it is that Jesus promised to His soldiers. “Every place,” He says, “on which you set the tread of your feet shall be yours” (Josh. 1:3). He had said this to those who were then living, about the regions of the Canaanites, the Perizzites, the Jebusites and the other nations whose regions they took as an inheritance once the unworthy inhabitants had been driven out; but let us see what is promised to us in these words. There are certain diabolical nations of the adverse powers, against which our contest is waged and struggles are sweated out in this life. However many, then, of these nations we put under our feet, however many we conquer in the contest, we shall take their regions, their provinces and kingdoms, as Jesus our Lord distributes them to us. For they were once angels; they were great in the kingdom of God. Do we not read what Isaiah says of one of them: “How has Lucifer fallen, who rose in the morning?” (Isa. 14:12). This Lucifer without doubt had his seat in heaven; but after he became a fugitive angel, if I am able to conquer him and put him under my feet, if I am found worthy that my Lord Jesus should crush Satan under my feet, I shall consequently be found worthy to receive the place of Lucifer in heaven. Thus, then, we understand that it is promised to us by Jesus our Lord that every place which we set under the tread of our feet shall be ours. But let us not think that we can enter into this inheritance through idleness and negligence, yawning and dozing. Anger has the angel of its own nation. Unless you conquer it in yourself, and cut off from yourself every motion of wrath and fury, you will not be able to take as an inheritance the place which that angel once held, because through your sloth you will by no means have driven him out of the land of promise. Likewise there are certain angels who are kindlers of pride and of jealousy, of avarice and of lust, and instigators of these evils; unless you conquer their vices in yourself, and drive them out of your land, which has already been sanctified through the grace of baptism, you will in no way receive the fullness of the promised inheritance.
Editors' notes and page, col. 831
Footnotes
(⁴⁹) ‹anchor: Omnis, inquit› · call in col 831 Jos. i, 3.
Joshua 1:3.
(printed under page 420) (⁵⁰) ‹anchor: de uno ex ipsis› · call in col 831 Isai. xiv, 12.
Isaiah 14:12.
(printed under page 420)
(64) ‹anchor: qui mane oriebatur› · call in col 831
Codex Gemeticensis, « quomodo cecidisti, Lucifer, qui mane oriebaris? » Sic etiam habet unus Ebroicensis.
The Jumièges codex reads "How you have fallen, Lucifer, who used to rise in the morning!" So too has one Évreux codex.
(printed under page 420)
(65) ‹anchor: Sic ergo intelligimus› · call in col 831
Unus Ebroicensis, « intelligamus. »
One Évreux codex reads "let us understand".
(printed under page 420)
(66) ‹anchor: Sed non putemus› · call in col 831
Omnes mss. « Sed non putemus. » Libb. editi, « Si non putemus. »
All the manuscripts read "But let us not think". The printed books, "If we do not think".
(printed under page 420)
(67) ‹anchor: Hanc nisi viceris› · call in col 831
Codex Sangerm., « hunc nisi viceris. »
The Saint-Germain codex reads "unless you conquer him" (hunc).
(printed under page 420)
(68) ‹anchor: capere in haereditate› · call in col 831
Codex Gemeticensis cum uno Ebroicensi, « in haereditatem. »
The Jumièges codex with one Évreux codex reads "in haereditatem" (into the inheritance).
(printed under page 420)
Page
- running head: 831 ORIGENIS
- marginal letters: A ‹Ecce ego vobiscum sum›; B ‹tascunque ergo ex his›; C ‹locus quem subdiderimus›; D ‹tis accipies.›
- old-edition numerals: (none)
- other: scripture note 51 (Jos. xi, 23), printed under this column, is called in col 832.
7. Sub Moseo non est dictum hoc quod sub Jesu dicitur, quia «cessavit terra a praeliis.» Certum est quod et terra nostra haec, in qua agones habemus, et certamina sustinemus, solius Jesu Domini virtute cessare poterit a praeliis. Intra nos etenim sunt omnes gentes istae vitiorum, quae animam jugiter et indesinenter oppugnant. Intra nos sunt Chananaei, intra nos sunt Pherezaei, hic sunt Jebusaei. Qualiter ergo nobis laborandum est, qualiter vigilandum, vel quanto tempore perseverandum, ut omnibus istis de nobis vitiorum gentibus effugatis, tandem terra nostra cesset a bellis? Et ideo Propheta commonet, ut in lege Domini meditemur die ac nocte. Quae utique divinorum verborum meditatio, velut tuba quaedam est a⟨n⟩imos tuos ad praelium concitans, ne forte adversario vigilante tu dormias. Ideo nec dies ad meditandum sufficit, sed et nox adjungitur. Vos vero quid facietis, qui non solum nocte dormitis, sed et tota die aut occupationibus saeculi, aut carnis deliciis deservitis, et vix raro ad ecclesiam diebus solemnibus convenitis? Aliqui autem ex vobis etiam venientes non veniunt, quia venientes non verbo Dei, sed fabulis vacant. Propter quod dicit ad vos sermo divinus: «Exsurge qui dormis, et exsurge a mortuis et continges Christum.» Exsurge enim a mortuis, dicitur iis qui in operibus permanent mortuis, in immunditiis suis et sceleribus perdurantes: quae licet hominibus non sint manifesta, Deo tamen sunt cognita. Sed vel ex hoc poenitudinem agite, et convertimini ad Deum ex toto corde vestro, vacate orationibus, vacate verbo Dei. Quid prodest si jejunamus pro peccatis, et iterum peccata committimus? Quid prodest lavisse et in coeno denuo volutari? Jejunasti aliquanto tempore? Tale est quale si interim ex Aegypto discesseris. Transisti mare Rubrum, secutus es Moysen, praecepta scilicet et mandata legis observans: sed jam te a Moseo suscepit Jesus, qui te etiam circumcidat secundo, in loco qui dicitur collis praeputiorum. Circumcidendus igitur tibi est non solum idolorum cultus, quem in initiis abjecisti, sed denuo tibi etiam avaritia circumcidenda est, quae est idolorum subtilior cultus. Denique Jesus secunda circumcisione populum circumcidens sic dixit: «Hodie abstuli a vobis
7. Under Moses this was not said which is said under Jesus, that “the land ceased from battles” (Josh. 11:23). It is certain that this land of ours too, in which we have struggles and sustain contests, can cease from battles only by the power of the Lord Jesus. For within us are all these nations of vices, which assail the soul continually and without ceasing. Within us are the Canaanites, within us are the Perizzites, here are the Jebusites. How, then, must we labour, how must we keep watch, or for how long must we persevere, so that, all these nations of vices being put to flight from us, our land may at last cease from wars? And therefore the Prophet admonishes us to meditate on the law of the Lord day and night (Ps. 1:2). This meditation on the divine words is surely like a trumpet rousing your spirits to battle, lest perhaps you should sleep while the adversary keeps watch. Therefore the day is not enough for meditation, but the night is added too. But what will you do, who not only sleep at night but also spend the whole day in the service either of the occupations of the world or of the pleasures of the flesh, and scarcely, and rarely, come together to the church on feast days? And some of you, even when you come, do not come, because when you come you give your time not to the word of God but to idle stories. Therefore the divine word says to you: “Rise, you who sleep, and rise from the dead, and you will touch Christ” (Eph. 5:14). For “rise from the dead” is said to those who remain in dead works, persisting in their impurities and crimes; which, though they may not be manifest to men, are yet known to God. But at least from this time do penance, and be converted to God with your whole heart; give your time to prayers, give your time to the word of God. What does it profit if we fast for our sins and then commit sins again? What does it profit to have washed and to wallow again in the mire? You have fasted for some time? That is as if you had meanwhile departed from Egypt. You have crossed the Red Sea, you have followed Moses, keeping, that is, the precepts and commandments of the law; but now Jesus has received you from Moses, to circumcise you also a second time, in the place which is called the hill of the foreskins. You must therefore circumcise not only the worship of idols, which you cast off at the beginning; but now avarice too must be circumcised in you, which is a subtler worship of idols. Lastly, Jesus, circumcising the people with a second circumcision, spoke thus: “Today I have taken away from you
Editors' notes and page, col. 832
Footnotes
(⁵¹) ‹anchor: sub Jesu dicitur› · call in col 832 Jos. xi, 23.
Joshua 11:23.
(printed under page 420) (⁵²) ‹anchor: Propheta commonet› · call in col 832 Psal. i, 2.
Psalm 1:2.
(printed under page 420) (⁵³) ‹anchor: sermo divinus› · call in col 832 Eph. v, 14.
Ephesians 5:14.
(printed under page 420) (⁵⁴) ‹anchor: sic dixit› · call in col 832 Jos. v, 9.
Joshua 5:9.
(printed under page 420)
(69) ‹anchor: Intra nos sunt Chananaei› · call in col 832
Intra nos sunt Chananaei. Haec desunt in antea editis, sed habentur in omnibus mss.
Within us are the Canaanites. These words are lacking in the earlier printed books, but are found in all the manuscripts.
(printed under page 420)
(70) ‹anchor: ad praelium concitans› · call in col 832
Codex Gemeticensis cum uno Ebroic., « animum tuum ad praelium concitat. » Libb. editi, « animos tuos ad praelium concitans. »
The Jumièges codex with one Évreux codex reads "rouses your mind to battle". The printed books, "rousing your minds to battle".
(printed under page 420)
(71) ‹anchor: fabulis vacant› · call in col 832
Iidem mss., « ex vobis venientes non verbo Dei sed fabulis vacant. »
The same manuscripts read "coming from among you, they give their time not to the word of God but to idle tales".
(printed under page 420)
(72) ‹anchor: continges Christum› · call in col 832
Et continges Christum. Ita codex Gemeticensis. Libri autem antea editi, « ut contingas Christum. » Textus Graecus hoc loco ferebat, καὶ ἐπιψαύσεις τοῦ Χριστοῦ. Sed alia plura Epistolae ad Ephesios exemplaria habebant, καὶ ἐπιφαύσει σοι ὁ Χριστός. Vide Millii notam ad Ephes. v, 14. Mox codex Gemeticensis cum uno Ebroicensi, pro « exsurge enim a mortuis, » habent « exsurgere enim a mortuis. »
And you will touch Christ. So the Jumièges codex. But the books previously printed read "that you may touch Christ". The Greek text at this place carried "and you will touch (ἐπιψαύσεις) Christ". But many other copies of the Epistle to the Ephesians had "and Christ will shine upon you (ἐπιφαύσει)". See Mill's note on Ephesians 5:14. Just after, the Jumièges codex with one Évreux codex, for "for arise from the dead", have "for to arise from the dead".
(printed under page 420)
(73) ‹anchor: sceleribus perdurantes› · call in col 832
Codex Gemeticensis, « perdurant. »
The Jumièges codex reads "they persist".
(printed under page 420)
(74) ‹anchor: legis observans› · call in col 832
Idem cum uno Ebroicensi, « observasti. »
The same codex with one Évreux codex reads "you observed".
(printed under page 420)
(75) ‹anchor: quae est› · call in col 832
Mss., « quae est. » Libb. editi, « id est. »
The manuscripts read "which is". The printed books, "that is".
(printed under page 420)
(76) ‹anchor: populum circumcidens› · call in col 832
Mss., « secunda circumcisione populum circumcidens. » Libb. editi, « secundo circumcisum populum circumcidens. »
The manuscripts read "circumcising the people with a second circumcision". The printed books, "circumcising a second time the people already circumcised".
(printed under page 420)
Page
- running head: ORIGENIS 832
- marginal letters: A ‹7. Sub Moseo non est›; B ‹lium concitans, ne forte›; C ‹ta. Sed vel ex hoc›; D ‹cumcidens sic dixit›
- old-edition numerals: 400 after ‹sed fabulis›
- other: ‹a Moseo suscepit›: the second e/c is ambiguous at scan resolution (Moseo or Mosco); kept as Moseo, matching ‹Sub Moseo› at the head of the column (UNSURE).
opprobrium Aegypti.» Donec peccamus, donec regnant in nobis vitia passionum, etiamsi relictis simulacris abscessisse videamur ex Aegypto, opprobrium tamen Aegypti ablatum non est a nobis. Si ergo secundam hanc circumcisionem acceperis vitiorum, et abscideris a te omne vitium irae, superbiae, invidiae, libidinis, avaritiae, iniquitatis, caeterorumque similium, tunc a te Aegypti abstergentur opprobria, et translatus in terram repromissionis haereditatem regni coelestis accipies, per verum Jesum Christum Dominum et Salvatorem nostrum, cui est gloria in saecula saeculorum. Amen.
the reproach of Egypt." As long as we sin, as long as the vices of the passions reign in us, even if, having left the idols behind, we seem to have departed out of Egypt, yet the reproach of Egypt has not been taken away from us. If, then, you receive this second circumcision, that of the vices, and cut away from yourself every vice of anger, pride, envy, lust, avarice, iniquity and all the rest like them, then the reproaches of Egypt will be wiped away from you, and, carried over into the land of promise, you will receive the inheritance of the heavenly kingdom, through the true Jesus, Christ our Lord and Saviour, to Whom is glory for ages of ages. Amen.
HOMILIA II. De eo quod scriptum est: «Moses famulus meus defunctus est.»
HOMILY II. On what is written: "Moses My servant is dead."
1. Et Moysei obitum oportet nos enarrare: nisi enim intellexerimus quomodo moritur Moyses, non poterimus advertere quomodo regnat Jesus. Si ergo consideres Jerusalem subversam, altare destitutum, nusquam sacrificia, nec holocausta, nec libamina, nusquam sacerdotes, nusquam pontifices, nusquam ministeria Levitarum, cum haec omnia vides cessare, dicito quia Moyses famulus Dei defunctus est. Si videris neminem ter in anno venire ad conspectum Domini, nec offerre munera in templo, nec jugulare pascha, nec azyma edere, nec offerre primitias, nec primogenita consecrare, cum haec omnia non vides celebrari, dicito quia Moyses famulus Dei defunctus est. Cum vero videris introire gentes ad fidem, Ecclesias exstrui, altaria non cruore pecudum respergi, sed pretioso Christi sanguine consecrari; cum videris sacerdotes et Levitas non sanguinem hircorum et
1. We must also tell of the death of Moses; for unless we understand how Moses dies, we shall not be able to perceive how Jesus reigns. If, then, you consider Jerusalem overthrown, the altar abandoned, nowhere sacrifices, nor holocausts, nor libations, nowhere priests, nowhere high priests, nowhere the ministries of the Levites, when you see all these things cease, say that Moses the servant of God is dead. If you see no one coming three times in the year into the sight of the Lord, nor offering gifts in the temple, nor slaying the passover, nor eating unleavened bread, nor offering first-fruits, nor consecrating the first-born, when you do not see all these things celebrated, say that Moses the servant of God is dead. But when you see the Gentiles entering into the faith, churches being built, altars sprinkled not with the gore of cattle but consecrated with the precious blood of Christ; when you see priests and Levites [ministering] not the blood of goats and
Editors' notes and page, col. 833
Footnotes
(⁵⁵) ‹anchor: not visible› · call in col 833 (call not in the image; column inferred from the sequence) Joan. i, 13.
John 1:13.
(printed under page 421)
(77) ‹anchor: not visible› · call in col 833
Codex Sangerm., « absorbentur. »
The Saint-Germain codex reads "are swallowed up".
(printed under page 421)
(78) ‹anchor: Et Moysei obitum› · call in col 833 (call not in the image; opening words of the homily)
Et Moysei obitum, etc. Sic incipit haec homilia in omnibus mss., in libris vero editis hoc modo. « Nisi moriatur Moyses, non poterimus advertere, » etc.
And the death of Moses, etc. So this homily begins in all the manuscripts; but in the printed books in this way: "Unless Moses dies, we shall not be able to perceive," etc.
(printed under page 421)
(79) ‹anchor: not visible› · call in col 833
Codex Sangerm., « holocausta. » Libb. editi, « hostias. »
The Saint-Germain codex reads "burnt offerings". The printed books, "victims".
(printed under page 421)
(80) ‹anchor: ad conspectum› · call in col 833
Idem cum uno Ebroicensi, « ad conspectum. » Libb. editi, « ante conspectum. »
The same codex with one Évreux codex reads "ad conspectum" (to the sight). The printed books, "ante conspectum" (before the sight).
(printed under page 421)
(81) ‹anchor: non vides celebrari› · call in col 833
Codex Sangerm., « celebrari. » Gemeticensis et unus Ebroicensis, « celebrare. » Libb. editi, « consecrari. »
The Saint-Germain codex reads "to be celebrated". The Jumièges codex and one Évreux codex, "to celebrate". The printed books, "to be consecrated".
(printed under page 421)
(82) ‹anchor: Ecclesias exstrui, altaria› · call in col 833
Omnes mss., « ad fidem, Ecclesias exstrui, altaria, etc. » Libb. editi, « ad finem Ecclesiae, exstrui altaria, » etc.
All the manuscripts read "to the faith, churches being built, altars," etc. The printed books, "to the end of the Church, altars being built," etc.
(printed under page 421)
(83) ‹anchor: sanguine consecrari› · call in col 833
Omnes mss., « consecrari. » Libb. editi, « comparari. »
All the manuscripts read "to be consecrated". The printed books, "to be procured".
(printed under page 421)
Page
- running head: 833 IN LIBRUM JESU NAVE HOMILIA ... (right part of head lies over col 834)
- marginal letters: A ‹opprobrium Ægypti. » Donec peccamus›; B ‹1. Et Moysei obitum (78)›; C ‹ris introire gentes ad fidem›; D (beside footnote (82), in the note area)
- old-edition numerals: (none)
taurorum, sed verbum Dei per Spiritus sancti gratiam ministrantes, tunc dicito quia Jesus post Moysen suscepit et obtinuit principatum, non ille Jesus filius Nave, sed Jesus Filius Dei. Cum videris quia pascha nostrum immolatus est Christus et azyma edimus sinceritatis et veritatis: cum videris fructus terrae bonae in Ecclesia tricesimos, sexagesimos, et centesimos, id est, viduas, et virgines, et martyres: cum videris multiplicari semen Israel ex iis «qui non ex sanguinibus, neque ex voluntate viri, neque ex voluntate carnis, sed ex Deo nati sunt,» et cum videris filios Dei qui dispersi erant, congregari in unum: cum videris sabbatizare populum Dei, non otium gerentem a conversatione communi, sed otium gerentem ab operatione peccati: cum haec omnia vides, dicito quia Moyses famulus Dei defunctus est, et Jesus Filius Dei obtinet principatum. Denique et in libello quodam, licet in canone non habeatur, mysterii tamen hujus figura describitur. Refertur enim quia duo Moyses videbantur: unus vivus in spiritu, alius mortuus in corpore. In quo hoc est nimirum quod adumbratur, quia si intuearis litteram legis inanem, et vacuam ab iis omnibus quae superius memoravimus, ipse est Moyses mortuus in corpore. Si vero potes removere legis velamen, et intelligere quia lex spiritalis est, iste est Moyses qui vivit in spiritu.
bulls, but ministering the word of God through the grace of the Holy Spirit, then say that Jesus has taken up and holds the government after Moses: not that Jesus the son of Nave, but Jesus the Son of God. When you see that Christ our passover has been sacrificed and that we eat the unleavened bread of sincerity and truth; when you see in the Church the fruits of the good earth, thirtyfold, sixtyfold and a hundredfold, that is, widows and virgins and martyrs; when you see the seed of Israel multiplied from those "who were born not of blood, nor of the will of man, nor of the will of the flesh, but of God" (John 1:13), and when you see the sons of God who were scattered gathered into one; when you see the people of God keeping sabbath, keeping rest not from the common course of life but keeping rest from the working of sin: when you see all these things, say that Moses the servant of God is dead, and Jesus the Son of God holds the government. Indeed, in a certain little book too, although it is not held in the canon, a figure of this mystery is described. For it is related that two Moseses were seen: one alive in the spirit, the other dead in the body. In this, surely, what is foreshadowed is this: that if you look upon the letter of the law, empty and void of all those things we recorded above, that is Moses dead in the body. But if you are able to remove the veil of the law and to understand that the law is spiritual, that is the Moses who lives in the spirit.
2. «Et dixit, inquit, Dominus ad Jesum filium Nave ministrum Mosei: Moyses famulus meus defunctus est. Nunc ergo exsurgens transi Jordanem hunc tu et omnis populus hic in terram quam do vobis.» Requires fortasse quomodo minister Mosei fuerit etiam Dominus noster Jesus Christus
2. "And the Lord said," it says, "to Jesus the son of Nave, the minister of Moses: Moses My servant is dead. Now therefore arise, cross this Jordan, you and all this people, into the land which I give you" (Josh. 1:1–2). You will perhaps ask how our Lord Jesus Christ too was the minister of Moses
Editors' notes and page, col. 834
Footnotes
(⁵⁶) ‹anchor: Et dixit, inquit› · call in col 834 Jos. i, 1, 2.
Joshua 1:1–2.
(printed under page 421)
(84) ‹anchor: Denique et in libello quodam› · call in col 834 (call not in the image; column inferred: no call follows (83) in col 833)
Denique et in libello quodam, etc. Hunc libellum verisimile est fuisse ἀνάβασιν sive ἀνάληψιν Μωϋσέως, de qua Origenes Περὶ ἀρχῶν lib. iii, cap. 2, nec dubitat Hugo Grotius ad S. Judae Epist. 9, quin inde desumpta sit narratio fere similis quae est apud Clementem Alexandrinum Stromat. vi, his verbis : Εἰκότως ἄρα καὶ τὸν Μωϋσέα ἀναλαμβανόμενον διττὸν εἶδεν Ἰησοῦς ὁ τοῦ Ναυῆ· καὶ τὸν μὲν, μετ' ἀγγέλων· τὸν δὲ ἐπὶ τὰ ὄρη περὶ τὰς φάραγγας κηδείας ἀξιούμενον. Εἶδεν δὲ Ἰησοῦς τὴν θέαν ταύτην κάτω, πνεύματι ἐπαρθεὶς σὺν καὶ τῷ Χαλέβ. Ἀλλ' οὐχ ὁμοίως ἄμφω θεῶνται· ἀλλ' ὁ μὲν, καὶ θᾶττον κατῆλθεν, πολὺ τὸ βρῖθον ἐπαγόμενος· ὁ δὲ ἐπικατελθὼν, ὕστερον τὴν δόξαν διηγεῖτο ἣν ἐθεᾶτο, διαθρῆσαι δυνηθεὶς μᾶλλον θατέρου, ἅτε καὶ καθαρώτερος γενόμενος· δηλούσης οἶμαι τῆς ἱστορίας, μὴ πάντων εἶναι τὴν γνῶσιν· ἐπεὶ οἱ μὲν τὸ σῶμα τῶν Γραφῶν τὰς λέξεις καὶ τὰ ὀνόματα, καθάπερ τὸ σῶμα τὸ Μωϋσέως προσβλέπουσιν· οἱ δὲ, τὰς διανοίας καὶ τὰ ὑπὸ τῶν ὀνομάτων δηλούμενα διορῶσι, τὸν μετὰ ἀγγέλων Μωϋσέα πολυπραγμονοῦντες. « Merito ergo Moysen quoque qui assumebatur, duplicem vidit Jesus filius Nave, et unum quidem cum angelis, alterum vero supra montes, qui dignus erat, cui in convallibus justa fierent. Vidit autem Jesus hoc spectaculum inferius, sublatus spiritu, una cum Chaleb : sed non vident ambo similiter. Verum hic quidem descendit citius, ut qui multum, quod gravabat, inferret : ille autem cum descendisset, postea narravit gloriam, quam erat contemplatus, ut qui ob majorem puritatem magis quam alter, posset perspicere : significante, ut arbitror, historia, non omnium esse cognitionem. Nam alii quidem corpus litterarum, nempe dictiones et nomina perinde ac corpus Moysis respiciunt; alii vero sententias, et quae a nobis significantur pervident, eum qui est cum angelis, Moysen curiose inquirentes. » Vide Joan. Alberti Fabricii codicem pseudepigraphum Veteris Testamenti, pag. 839, 840 et seqq.
And then in a certain little book, etc. This little book was very likely the Ascension (anabasis) or Assumption (analēpsis) of Moses, of which Origen speaks in On First Principles book III, chapter 2; and Hugo Grotius, on St Jude's Epistle, verse 9, does not doubt that a nearly similar story found in Clement of Alexandria, Stromata VI, was taken from it, in these words: "Fittingly, then, Jesus the son of Nave saw Moses, as he was taken up, double: the one with the angels, the other on the mountains, being given burial in the ravines. Jesus saw this sight below, lifted up by the Spirit, together with Caleb too. But the two do not behold it alike: the one came down even more quickly, bringing much weight with him; the other, coming down after, afterwards recounted the glory he had beheld, having been able to discern it more than the other, as having become purer. The story shows, I think, that knowledge is not for all; since some look at the body of the Scriptures, the words and the names, as at the body of Moses; while others see through to the meanings and the things signified by the names, searching out the Moses who is with the angels." [The Latin repeats this in translation: "Rightly, then, Jesus son of Nave saw Moses too, who was being taken up, as double: one indeed with the angels, the other upon the mountains, who was worthy to have due rites performed for him in the valleys. And Jesus saw this sight below, lifted up in spirit together with Caleb; but the two do not see alike. The one came down more quickly, as one bringing much that weighed him down; the other, having come down, afterwards told the glory he had contemplated, as one who for his greater purity could see more than the other: the story signifying, I think, that knowledge is not for all. For some look at the body of the letters, that is, the words and names, as at the body of Moses; others see through to the meanings and to the things that are signified by us, inquiring curiously into the Moses who is with the angels."] See Johann Albert Fabricius, Codex pseudepigraphus Veteris Testamenti, pages 839, 840 and following.
(printed under page 421)
(85) ‹anchor: Nimirum› · call in col 834 (call not in the image; inferred)
Nimirum. Ita codex unus Ebroicensis. Libri editi, « mirum. »
Doubtless. So one Évreux codex. The printed books read "strange".
(printed under page 421)
(86) ‹anchor: quod adumbrabatur› · call in col 834 (call not in the image; inferred)
Pro « quod adumbrabatur, » legitur in cod. Gemet., « adumbratur. »
For "which was foreshadowed", the Jumièges codex reads "is foreshadowed".
(printed under page 421)
(87) ‹anchor: Jesus Christus› · call in col 834
Christus. Deest in libris antea editis, sed habetur in codice Gemeticensi. Paulo post codd. San- (continues)
Christ. It is lacking in the books previously printed, but is found in the Jumièges codex. A little after, the codices of Saint-[Germain] … (continues)
(printed under page 421)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA II. 834
- marginal letters: A ‹taurorum, sed verbum Dei›; B ‹quia Moyses famulus Dei defunctus est›; C ‹functus est. Nunc ergo exsurgens›; D (in the note area, beside "non vident ambo similiter")
- old-edition numerals: 401 before ‹quodam›
Filius Dei. Quia «cum venisset plenitudo temporum, misit Deus Filium suum natum ex muliere, factum sub lege.» Per hoc ergo quod factus est sub lege, Mosei minister effectus est. Dicit autem Deus, ut transeant in terram, non quam dedit Moyses, sed «quam, inquit, ego do vobis.» Vides ergo quia, Moseo mortuo, Deus dat terram populo per Jesum. Quam terram? Illam sine dubio de qua dicit Dominus: «Beati mansueti, quia ipsi haereditate possidebunt terram.»
the Son of God. Because "when the fullness of times had come, God sent His Son, born of a woman, made under the law" (Gal. 4:4). By this, then, that He was made under the law, He became the minister of Moses. And God says that they are to cross into the land, not the one which Moses gave, but "which," He says, "I give you." You see, then, that when Moses is dead God gives the land to the people through Jesus. What land? Without doubt that of which the Lord says: "Blessed are the meek, for they shall possess the land by inheritance" (Matt. 5:4).
3. «Omnem, inquit, locum quemcunque ascenderitis vestigiis pedum vestrorum, vobis dabo eum.» Quae sunt loca quae ascendimus vestigiis pedum nostrorum? Legis littera humi posita est, et deorsum jacet. Nusquam ergo ascendit qui legis litteram sequitur. Si vero potueris a littera ascendere ad spiritum, et ab historia ad intellectum conscendere celsiorem, tunc vere ascendisti locum editum et excelsum, quem a Deo in haereditate percipies. Si enim in iis quae scripta sunt, typos intelligas, et advertas formas esse coelestium, et mente ac sensu «quae sursum sunt quaeras, ubi Christus est in dextera Dei sedens;» tunc et illum locum in haereditate percipies, dicente Domino et Salvatore nostro, quia «ubi ego sum, ibi erit et minister meus.» Si ergo usque ad Christum sedentem in dextera Dei perveneris fide, vitae puritate, virtute, et illis vestigiis pedum tuorum quae lavit Jesus, illum locum incesseris, dabit tibi eum Deus: et tunc non solum haeres efficieris Dei, sed et cohaeres Christi.
3. "Every place," it says, "which you shall go up on with the steps of your feet, I will give it to you" (Josh. 1:3). What are the places which we go up on with the steps of our feet? The letter of the law is set on the ground and lies below. So he who follows the letter of the law nowhere goes up. But if you are able to go up from the letter to the spirit, and to climb from the history to a loftier understanding, then you have truly gone up on a high and lofty place, which you will receive from God as an inheritance. For if in the things that are written you understand types, and perceive that they are forms of heavenly things, and with mind and sense "seek the things that are above, where Christ is, seated at the right hand of God" (Col. 3:1), then you will also receive that place as an inheritance, as our Lord and Saviour says, "where I am, there also shall My minister be" (John 12:26). If, then, by faith, by purity of life, by virtue, you reach as far as Christ seated at the right hand of God, and walk to that place with those steps of your feet which Jesus washed, God will give it to you; and then you will be made not only an heir of God but also a co-heir of Christ.
4. «Sicut, inquit, dixi Moysi, eremum et Antilibanum hunc usque ad flumen magnum, flumen Euphratem,» eremum Deus subjecit Jesu, id est deserta, de quibus dicit propheta: «Laetare eremus sitiens;» et: «Multi filii desertae, magis quam ejus quae habet virum.» Et iterum non dixit Libanum, sed Antilibanum, quem a Deo accepit Jesus. Antilibanus autem dicitur quasi pro Libano. Si ergo videas priorem populum illum secundum carnem Israel, qui erat vera oliva, ipsum intellige fuisse Libanum verum: sed cum videris quia pro incredulitate sua aufertur ab eo regnum, et datur genti facienti fructum ejus: istum populum qui pro illo expulso introducitur in regnum, Antilibanum senti, quae est Ecclesia Dei ex gentibus congregata per Jesum Christum Dominum nostrum, cui
4. "As I said to Moses," it says, "the wilderness and this Antilibanus as far as the great river, the river Euphrates" (Josh. 1:3–4): God subjected the wilderness to Jesus, that is, the deserts, of which the prophet says: "Rejoice, thirsty wilderness" (Isa. 35:1); and: "Many are the children of the desolate, more than of her who has a husband" (Isa. 54:1). And again He did not say Libanus, but Antilibanus, which Jesus received from God. Now Antilibanus is said as if "in place of Libanus". If, then, you see that former people, Israel according to the flesh, which was the true olive, understand that it was the true Libanus; but when you see that for its unbelief the kingdom is taken away from it and given to a nation bringing forth its fruit, consider that people which is brought into the kingdom in place of the one cast out to be Antilibanus, which is the Church of God gathered from the Gentiles through Jesus Christ our Lord, to Whom
Editors' notes and page, col. 835
Footnotes
(⁵⁷) ‹anchor: not visible› · call in col 835 (call not in the image; column inferred from the sequence) Gal. iv, 4.
Galatians 4:4.
(printed under page 422) (⁵⁸) ‹anchor: not visible› · call in col 835 (inferred) Matth. v, 4.
Matthew 5:4 (Vulgate numbering; 5:5 in most modern versions).
(printed under page 422) (⁵⁹) ‹anchor: not visible› · call in col 835 (inferred) Jos. i, 3.
Joshua 1:3.
(printed under page 422) (⁶⁰) ‹anchor: not visible› · call in col 835 (inferred) Coloss. iii, 1.
Colossians 3:1.
(printed under page 422) (⁶¹) ‹anchor: Salvatore nostro› · call in col 835 Joan. xii, 26.
John 12:26.
(printed under page 422) (⁶²) ‹anchor: Sicut, inquit› · call in col 835 Jos. i, 3, 4.
Joshua 1:3–4.
(printed under page 422) (⁶³) ‹anchor: dicit propheta› · call in col 835 Isa. liv, 1.
Isaiah 54:1.
(printed under page 422)
(88) ‹anchor: not visible› · call in col 835 (call not in the image; inferred)
Codex Sangerm., « natum. » Libb. editi, « factum. »
The Saint-Germain codex reads "born". The printed books, "made".
(printed under page 422)
(89) ‹anchor: not visible› · call in col 835 (inferred)
Idem ms. cum codice Gemetic., « transeant. » Libb. edit., « transeat. »
The same manuscript with the Jumièges codex reads "let them cross over". The printed books, "let him cross over".
(printed under page 422)
(90) ‹anchor: vitae puritate› · call in col 835
Codex Gemeticensis, « vitae puritate. » Libb. editi, « vita, puritate. »
The Jumièges codex reads "by purity of life". The printed books, "by life, by purity".
(printed under page 422)
(91) ‹anchor: et tunc non solum› · call in col 835
Codex Sangerm., « et tunc non solum. » Libb. editi, « dum non solum. »
The Saint-Germain codex reads "and then not only". The printed books, "while not only".
(printed under page 422)
(92) ‹anchor: Deus subjecit Jesu› · call in col 835
Idem ms., « eremum Dei subjecit Jesus. »
The same manuscript reads "Jesus subjected the desert of God".
(printed under page 422)
Page
- running head: 835 ORIGENIS [IN LIBRUM JESU NAVE ...]
- marginal letters: A ‹Filius Dei. Quia « cum venisset›; B ‹ritum, et ab historia›; C ‹cohaeres Christi› (set between "et tunc non solum" and "cohaeres"); D ‹pro illo expulso introducitur›
- old-edition numerals: (none)
est gloria et imperium cum Spiritu sancto in saecula saeculorum. Amen.
be glory and dominion with the Holy Spirit for ages of ages. Amen.
HOMILIA III. De duabus et semis tribubus, id est tribu Ruben, et tribu Gad, et semi tribu Manasse, et novem et semis tribubus.
HOMILY III. On the two and a half tribes, that is, the tribe of Reuben and the tribe of Gad and the half tribe of Manasseh, and on the nine and a half tribes.
1. Moyses haereditatem terrae distribuit trans Jordanem duabus et semis tribubus, id est, tribui Ruben, et tribui Gad, et dimidiae tribui Manasse. Reliquis vero tribubus, non Moyses, sed Jesus divisit terram. Pactum tamen initum est cum illis duabus et semis tribubus quae trans Jordanem acceperant terram, ut relictis mulieribus et infantibus suis in illa terra trans Jordanem, ipsi cum fratribus suis pugnent usquequo etiam ipsi consequantur haereditatem. Oportuit igitur per obitum Mosei, qui pactum istud inierat, Jesum promissa deposcere, et commonere eos auxilium pugnaturis fratribus ferre. Haec quidem historiae textus enarrat, verum quia nos forte jam conversi ad Dominum sumus, qui aufert velamen ex lectione Veteris Testamenti, et donat servis suis credentibus in se, ut revelata facie gloriam Domini speculentur, haec omnia quae figuraliter illis accidebant, propter nos scripta esse sentiamus, «in quos fines saeculorum devenerunt.» Et ideo, sicut ante jam diximus, ascendere tentemus a littera ad spiritum, a figuris ad veritatem; et consideremus quam formam teneant istae duae et semis tribus, quae per Moysen terram haereditatis accipiunt: et quam formam teneant reliquae novem et semis quae per Jesum repromissionem terrae sanctae suscipiunt. Et primo omnium puto quod impossibile fuerit fortuitu accidisse, ut hi qui per Moysen accipiunt portionem, omnes primogeniti essent. Ruben namque primogenitus est ex Lia, Gad primogenitus ex Gelfa, et Manasses primogenitus ex Assenech Aegyptia filia Petephre sacerdotis Heliopoleos, quam accepit Joseph. Nunquam ego mihi persuadeo ut fortuitu acciderit primogenitos esse omnes quibus per Moysen decernebatur haereditas, sed magis hoc arbitror quod in iis jam tunc duorum adumbrabatur forma populorum: unius quidem qui primogenitus per naturae ordinem videretur; alterius qui per fidem et gratiam, benedictionem acciperet haereditatis. Nec prius illis qui per Moysen accipiunt haereditatem, id est qui per legem placuerunt Deo, requies datur, nisi adjuvent in
1. Moses distributed the inheritance of the land beyond the Jordan to two and a half tribes, that is, to the tribe of Reuben, the tribe of Gad and the half tribe of Manasseh. But to the remaining tribes it was not Moses but Jesus who divided the land. Yet a compact was made with those two and a half tribes which had received land beyond the Jordan, that, leaving their women and infants in that land beyond the Jordan, they themselves should fight together with their brothers until they too should obtain their inheritance. It was necessary, therefore, on the death of Moses, who had made that compact, for Jesus to demand what had been promised and to remind them to bring help to their brothers who were about to fight. This, indeed, the text of the history relates; but since we perhaps have now turned to the Lord, Who takes away the veil from the reading of the Old Testament and grants to His servants who believe in Him that with unveiled face they may behold the glory of the Lord, let us perceive that all these things which happened to them figuratively were written for our sake, "upon whom the ends of the ages have come" (1 Cor. 10:11). And therefore, as we have already said before, let us try to go up from the letter to the spirit, from the figures to the truth; and let us consider what form those two and a half tribes hold which receive the land of inheritance through Moses, and what form the remaining nine and a half hold which receive the promise of the holy land through Jesus. And first of all I think it impossible that it happened by chance that those who receive a portion through Moses were all first-born. For Reuben is the first-born of Leah, Gad the first-born of Zilpah, and Manasseh the first-born of Asenath the Egyptian, daughter of Potiphera priest of Heliopolis, whom Joseph took. I can never persuade myself that it happened by chance that all those to whom the inheritance was assigned through Moses were first-born; rather I judge this, that in them even then was foreshadowed the form of two peoples: the one which would seem first-born by the order of nature; the other which would receive the blessing of the inheritance through faith and grace. Nor is rest given to those who receive their inheritance through Moses, that is, those who pleased God through the law, unless they help in
Editors' notes and page, col. 836
Footnotes
(⁶⁴) ‹anchor: saeculorum devenerunt› · call in col 836 I Cor. x, 11.
1 Corinthians 10:11.
(printed under page 422)
(93) ‹anchor: Cum Spiritu sancto› · call in col 836 (call not in the image; inferred: no call follows (92) in col 835)
Cum Spiritu sancto. Deest in codd. Sangerm. et Gemeticensi.
With the Holy Spirit. Lacking in the Saint-Germain and Jumièges codices.
(printed under page 422)
(94) ‹anchor: not visible (title of Homily III)› · call in col 836 (inferred)
Codd. Sangerm. et Gemetic. in hoc titulo omittunt, « id est, tribu Ruben, et tribu Gad, et semitribu Manasse. »
The Saint-Germain and Jumièges codices omit in this title "that is, to the tribe of Reuben and the tribe of Gad and the half-tribe of Manasseh".
(printed under page 422)
(95) ‹anchor: not visible› · call in col 836 (inferred)
Libb. antea editi, « Moyses duabus et semis tribubus terram partitur, id est, tribui, » etc. Sed mss., ut in nostro textu.
The books previously printed read "Moses divides the land among two and a half tribes, that is, to the tribe," etc. But the manuscripts read as in our text.
(printed under page 422)
(96) ‹anchor: not visible› · call in col 836 (inferred)
Mss., « historiae textus enarrat. » Libb. editi, « historia narrat. »
The manuscripts read "the text of the history relates". The printed books, "the history narrates".
(printed under page 422)
(97) ‹anchor: filia Petephre› · call in col 836
Mss., « Petephre. » Libb. editi, « Putipharis. »
The manuscripts read "Petephre". The printed books, "Putipharis" (Potiphar).
(printed under page 422)
Page
- running head: ORIGENIS 836
- marginal letters: A ‹est gloria et imperium›; B ‹haereditatem. Oportuit igitur›; C ‹ditatis accipiunt : et quam formam›; D ‹nem acciperet haereditatis›
- old-edition numerals: 402 before ‹et consideremus›
praeliis fratres suos. Mulieres tantum et infantes accipiunt quietem per Moysen: caeteri autem non requiescunt, sed exeunt ad auxilium fratrum suorum. Vide mihi hodie laboranti in agone vitae hujus, et habenti certamen adversus inimicos, id est contrarias potestates, quomodo in auxilium veniunt illi qui ante adventum Jesu Christi Domini mei in lege justificati sunt. Vide quomodo Isaias mihi praestat auxilium, cum me sermonibus suae lectionis illuminat. Vide accinctum et expeditum venientem Jeremiam ad auxilium nostrum, et voluminis sui jaculis hostes acerrimos, cordis mei tenebras effugantem. Accingitur et Daniel ad auxilium nostrum, cum nos de Christi praesentia ac regno, et de Antichristi futura fraude instruit et praemonet. Adest et Ezechiel sacramenta nobis coelestia in quadriformibus rotarum circulis signans, et rotam concludens in rota. Ducit et Osee bissenas prophetici agminis turmas, et procedunt omnes succincti lumbos in veritate quam praedicant ad auxilium suorum, ut eorum voluminibus instructi, diabolicas non ignoremus astutias. Isti ergo qui fortes sunt, armati et praecincti lumbos in veritate exeunt in auxilium nostrum, et pugnant nobiscum. Infantes autem et mulieres non exeunt ad praelium nostrum. Nec mirum, infans enim dicitur qui non loquitur. Quid me ergo juvare potuit ille qui nihil locutus est? cujus nihil invenio quod legam? cujus me sermo non instruit? Mulierem vero dicit apostolus infirmum vas esse. Unde et consequenter infirmum vas ad conflictum non venit, ne confringatur et pereat. Sic namque et de Jesu Domino in Evangeliis dicitur, quia «calamum quassatum non confringet.» Quia ergo mulieres a viris suis domi doceri jubentur, et magis in discipulorum quam docentium persona ponuntur, ad auxilium meum non venit qui docere me non potest, et cujus nihil invenio quod imitari debeam, vel tenere.
their battles their brothers. Only the women and infants receive rest through Moses; the rest do not rest, but go out to the help of their brothers. See, I pray, how, for me who labour today in the contest of this life and have a struggle against enemies, that is, the opposing powers, those who were justified in the law before the coming of Jesus Christ my Lord come to my help. See how Isaiah gives me help when he enlightens me with the words of his reading. See Jeremiah coming girded and ready to our help, and with the darts of his book putting to flight our fiercest foes, the darkness of my heart. Daniel too girds himself for our help, when he instructs and forewarns us concerning the presence and kingdom of Christ and the future deceit of the Antichrist. Ezekiel too is at hand, signifying heavenly mysteries to us in the fourfold circles of the wheels, and enclosing a wheel within a wheel. Hosea too leads the twelve squadrons of the prophetic host, and they all go forth, their loins girded in the truth which they preach, to the help of their own, so that, instructed by their books, we may not be ignorant of the devil's cunning. These, then, who are strong, armed and with their loins girded in truth, go out to our help and fight with us. But the infants and the women do not go out to our battle. Nor is it surprising, for he is called an infant who does not speak. How, then, could he help me who has said nothing? in whom I find nothing to read? whose word does not instruct me? And the woman the apostle says is the weaker vessel (1 Pet. 3:7). Hence, consistently, the weak vessel does not come to the conflict, lest it be shattered and perish. For so it is said in the Gospels of the Lord Jesus too, that "the bruised reed He will not break" (Matt. 12:20). Since, then, women are bidden to be taught by their husbands at home, and are placed rather in the role of disciples than of teachers, he does not come to my help who cannot teach me, and in whom I find nothing that I ought to imitate or hold fast.
2. Videamus ergo quid dicunt ad Jesum isti qui veniunt ex illa terra quam distribuit Moyses: «Sicut audivimus, aiunt, Moysen, ita audiemus et te.» Nihil tam verum, quam quod omnis qui audit Moysen, audiat et Jesum Dominum nostrum. De Jesu enim ille scripsit. Unde et Dominus in Evangelio arguens eos, quia ex eo quod sibi non credunt, nec Moseo credant, dicit: «Si crederetis Moysi, crederetis utique et mihi. De me enim ille scripsit.» Mihi tamen nec hoc otiosum videtur, quod non tres integrae tribus sunt istae quae per Moysen dispensantur, et illae integrae novem quae per Jesum haereditate potiuntur, sed duae et semis
2. Let us see, then, what those who come from that land which Moses distributed say to Jesus: "As we heard Moses," they say, "so we will hear you too" (Josh. 1:17). Nothing is so true as that everyone who hears Moses hears also Jesus our Lord. For it was of Jesus that he wrote. Hence the Lord too, rebuking them in the Gospel because, from their not believing Him, they do not believe Moses either, says: "If you believed Moses, you would surely believe Me also. For he wrote of Me" (John 5:46). Yet this too does not seem idle to me, that those which are apportioned through Moses are not three whole tribes, and those which gain their inheritance through Jesus are not nine whole ones, but two and a half
Editors' notes and page, col. 837
Footnotes
(⁶⁵) ‹anchor: infirmum vas esse› · call in col 837 I Pet. iii, 7.
1 Peter 3:7.
(printed under page 423) (⁶⁶) ‹anchor: in Evangeliis dicitur› · call in col 837 Matth. xii, 20.
Matthew 12:20.
(printed under page 423) (⁶⁷) ‹anchor: aiunt› · call in col 837 Jos. i, 17.
Joshua 1:17.
(printed under page 423) (⁶⁸) ‹anchor: dicit› · call in col 837 Joan. v, 46.
John 5:46.
(printed under page 423)
(98) ‹anchor: non confringet› · call in col 837
Codex Gemeticensis, « confringet. » Alias, « confregit. »
The Jumièges codex reads "will break". Elsewhere, "broke".
(printed under page 423)
Page
- running head: 837 IN LIBRUM JESU NAVE HO[MILIA III.]
- marginal letters: A ‹praeliis fratres suos›; B ‹Ezechiel sacramenta nobis coelestia›; C ‹esse. Unde et consequenter›; D ‹credunt, nec Moseo credant›
- old-edition numerals: (none)
hic, et ibi novem et semis, et ista una tribus dividitur in duas partes, per quam neque hic tertius numerus integer adimpletur, neque ibi decimus perfecte et integre consummatur. In quo arbitror illud indicari, quod et illi priores qui per legem agebantur, contigerint quidem scientiam Trinitatis, non tamen integre et perfecte, sed ex parte. Deerat enim illis in Trinitate, etiam Dei unigeniti incarnationem cognoscere. Nam licet de adventu ejus crederent, et de reliquis ejus dispensationibus non solum crederent, sed etiam praedicarent: non tamen etiam videre, et adipisci ea quae crediderant, potuerunt; sicut et Dominus discipulis suis dicit de eis, quia «multi prophetae et justi cupierunt videre quae vos videtis, et non viderunt, et audire quae vos auditis, et non audierunt.» Erat enim fides eorum non integra, pro eo quod nondum in Christo fuerat dispensatio carnis impleta; et quod nos nunc factum jam credimus et impletum, illi tantummodo futurum credebant. Propterea ergo tribus illae neque duae sunt, ne patres extra fidem et salutem sint Trinitatis: neque tres integrae et perfectae, ne beatae Trinitatis in illis jam sacramentum videretur expletum. Sed contigerunt quidem tertium numerum, et, sicut dixit Dominus, cupierunt videre quae videmus, et audire quae audimus; sed minime potuerunt, quia nondum Filius hominis fuerat exaltatus, nec temporum jam venerat plenitudo. Hic me etiam aliquid amplius movet. Ego puto quod fortasse nec in adventu Jesu, et incarnatione ejus adhuc quod perfectum est et integrum discimus: sed nec si ad crucem ducatur jam, et consummetur in omnibus, nec si a mortuis resurrexit, cuncta nobis per semetipsum quae perfecta sunt, pandet. Alio adhuc opus habemus qui nobis aperiat et revelet universa. Audi ipsum Dominum in Evangeliis dicentem: «Multa adhuc habeo quae vobis loquar, sed non potestis illa modo audire. Veniet autem Spiritus veritatis qui a Patre procedit,» et: «de meo accipiet, et ille vobis indicabit omnia.» Vides quia non solum apud Moysen iste tertius numerus non demonstratur impletus, sed adhuc et Jesus dicit discipulis suis: Nondum potestis audire, nisi ille Paracletus veniat spiritus veritatis: quia per ipsum, et in ipso adimpletur perfectio Trinitatis. Nam quod et novem semis tribus sunt quae sub Jesu duce agunt, et non integrae decem, qui numerus in omnibus consummatus dicitur et perfectus, eadem sine dubio ratio invenitur, ut hoc quod a Domino Jesu reservari dicitur Spiritui sancto, semiplenum videatur ac
here, and there nine and a half, and that one tribe is divided into two parts, by which neither is the third number fulfilled whole here, nor is the tenth completed perfectly and wholly there. In this I judge it is indicated that those earlier ones too, who were governed by the law, did indeed attain to the knowledge of the Trinity, yet not wholly and perfectly, but in part. For in the Trinity they lacked also the knowing of the incarnation of the only-begotten of God. For although they believed concerning His coming, and concerning His other dispensations not only believed but even preached, yet they could not also see and obtain the things they had believed; as the Lord too says of them to His disciples, that "many prophets and just men desired to see the things that you see, and did not see them, and to hear the things that you hear, and did not hear them" (Matt. 13:17). For their faith was not whole, because the dispensation of the flesh had not yet been fulfilled in Christ; and what we now believe already done and fulfilled, they believed only as to come. Therefore, then, those tribes are neither two, lest the fathers be outside the faith and salvation of the Trinity, nor three whole and perfect, lest the mystery of the blessed Trinity should seem already completed in them. But they did attain to the third number, and, as the Lord said, desired to see what we see and to hear what we hear; but they were by no means able, because the Son of Man had not yet been lifted up, nor had the fullness of times yet come. Here something further moves me as well. I think that perhaps not even in the coming of Jesus and His incarnation do we yet learn what is perfect and whole: but neither if He is now led to the cross and consummated in all things, nor if He has risen from the dead, will He lay open to us by Himself all the things that are perfect. We still need another, to open and reveal all things to us. Hear the Lord Himself saying in the Gospels: "I have yet many things to say to you, but you cannot hear them now. But the Spirit of truth will come, Who proceeds from the Father" (John 16:12), and: "He will take of what is Mine, and He will declare all things to you" (John 16:14). You see that not only with Moses is this third number not shown fulfilled, but Jesus too still says to His disciples: You cannot yet hear, unless that Paraclete, the Spirit of truth, comes; because through Him and in Him the perfection of the Trinity is fulfilled. For that there are nine and a half tribes which act under Jesus as leader, and not ten whole ones, which number is said to be complete and perfect in all things, the same reason is without doubt found: so that what the Lord Jesus is said to reserve to the Holy Spirit may seem half-full and
Editors' notes and page, col. 838
Footnotes
(⁶⁹) ‹anchor: not visible› · call in col 838 (call not in the image; column inferred from the sequence) Matth. xiii, 17.
Matthew 13:17.
(printed under page 423) (⁷⁰) ‹anchor: in Evangeliis dicentem› · call in col 838 Joan. xvi, 12.
John 16:12.
(printed under page 423) (⁷¹) ‹anchor: et› · call in col 838 ibid. 14.
Ibid. [John 16:]14.
(printed under page 423)
(99) ‹anchor: not visible› · call in col 838 (call not in the image; inferred: no call follows (98) in col 837)
Mss., « agebantur. » Alias, « habebantur. »
The manuscripts read "were done". Elsewhere, "were held".
(printed under page 423)
(1) ‹anchor: Etiam Dei unigeniti incarnationem› · call in col 838 (call not in the image; inferred)
Etiam Dei unigeniti incarnationem. Ita habet codex Gemeticensis; libri vero antea editi, « etiam de unigeniti incarnatione. »
Even the incarnation of the only-begotten of God. So the Jumièges codex has it; but the books previously printed read "even concerning the incarnation of the only-begotten".
(printed under page 423)
(2) ‹anchor: et consummetur› · call in col 838
Codex Gemeticensis cum uno Ebroicensi, « ductus jam et consummatus. »
The Jumièges codex with one Évreux codex reads "already led and consummated".
(printed under page 423)
(3) ‹anchor: nobis aperiat› · call in col 838
Idem mss. « pandit. Habet adhuc opus Israel et audire quae audivimus. Habemus et nos opus qui nobis aperiat. »
The same manuscripts read "he lays open. Israel still has need also to hear what we have heard. We too have need of one to open to us".
(printed under page 423)
(4) ‹anchor: vobis loquar› · call in col 838
Quae vobis loquar. Ita codd. Sangerm., Gemetic. et unus Ebroicensis. Libb. autem editi : « vobis loqui. »
Which I may speak to you. So the Saint-Germain and Jumièges codices and one Évreux codex. But the printed books read "to speak to you".
(printed under page 423)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA III. 838
- marginal letters: A ‹hic, et ibi novem›; B ‹audire quae vos auditis›; C ‹tasse nec in adventu Jesu›; D ‹spiritus veritatis : quia per ipsum›
- old-edition numerals: 403 before ‹cuncta›
medium. Quamvis enim per Dominum et Salvatorem poenitentia praedicetur, et conversio a malis ad bona, et detur omnibus credentibus remissio peccatorum, et omnia quae ad perfectionem decadae videntur tendere, compleantur: tamen perfectio et summa cunctorum bonorum in eo consistit, si post haec omnia sancti Spiritus quis gratiam mereatur accipere. Alioqui nihil in eo perfectum putabitur, cui sanctus Spiritus deest, per quem mysterium beatae Trinitatis impletur. Vis ut adhuc tibi evidentius probem, apud priorem populum illum, quem Moyses in duabus semis tribubus adumbrabat, non fuisse omnia integra, nec perfecta? declarat hoc etiam illa historia quae in hoc ipso libello Jesu Nave scripta est, cum dicit quia altare quidem verum erat in illa terra quam Jesus dispensabat, isti tamen qui erant trans Jordanem, id est, Ruben, et Gad, et dimidia tribus Manasse, fecerunt sibi altare, sed non verum altare, sed quod typum haberet et formam veri altaris quod erat apud Jesum. Nihil ergo mireris si non integram scientiam Trinitatis acceperant illi, qui nec integrum nec verum altare construxerant. Ideo denique nec multi hostes, neque plures reges contrariarum virtutum ab illis dicuntur esse dejecti. Sehon, inquit, tantummodo regem Amorrhaeorum, et Og regem Basan, et Amalecitas dejecerunt trans Jordanem. Jesus vero ubi ducit exercitum, nunc quinque reges simul cadunt qui confugerant in speluncas, et non solum cadunt, sed et suspenduntur in ligno, nunc viginti novem pariter jugulantur, et immensae multitudines adversi exercitus prosternuntur, et exterminantur omnes qui sanctam terram in immunditiis possident, qui terram fluentem lac et mel in amaritudine malitiae detinent.
middling. For although through the Lord and Saviour repentance is preached, and conversion from evil to good, and remission of sins is given to all who believe, and all the things which seem to tend towards the perfection of the decade are fulfilled, yet the perfection and sum of all goods consists in this: if after all these things one deserves to receive the grace of the Holy Spirit. Otherwise nothing will be thought perfect in him who lacks the Holy Spirit, through Whom the mystery of the blessed Trinity is fulfilled. Do you want me to prove to you still more plainly that with that former people, which Moses foreshadowed in the two and a half tribes, not all things were whole or perfect? That history too which is written in this very little book of Jesus Nave declares it, when it says that the true altar was indeed in that land which Jesus was apportioning, yet those who were beyond the Jordan, that is, Reuben and Gad and the half tribe of Manasseh, made themselves an altar, but not a true altar, rather one which bore the type and form of the true altar which was with Jesus. Do not wonder, then, if they did not receive whole knowledge of the Trinity who had built neither a whole nor a true altar. That, in short, is why neither many enemies nor more kings of the opposing powers are said to have been cast down by them. Only Sihon, it says, king of the Amorites, and Og king of Bashan, and the Amalekites did they cast down beyond the Jordan. But where Jesus leads the army, now five kings fall together who had fled into caves, and not only fall but are also hanged on a tree; now twenty-nine are slain alike, and immense multitudes of the hostile army are laid low, and all are destroyed who possess the holy land in uncleannesses, who hold the land flowing with milk and honey in the bitterness of malice.
5. Interea mittuntur ab Jesu exploratores in Jericho, et suscipiuntur a meretrice Raab. Exploratores isti qui mittuntur ante faciem Jesu, possunt et angeli Dei putari, sicut scriptum est: «Ecce mittam angelum meum ante faciem tuam qui praeparabit vias tuas.» Quod per alios quidem invisibiliter, per Joannem vero visibiliter complebatur: de quo et hoc ipsum scriptum est. Denique de Joannis baptismo dicitur a Domino, quia scribae et Pharisaei non crediderunt ei, meretrices autem et publicani credentes baptizati sunt. Sic ergo etiam in hoc completur quod meretrix Jesu exploratores
3. Meanwhile spies are sent by Jesus into Jericho, and are received by the harlot Rahab. These spies who are sent before the face of Jesus may also be thought to be angels of God, as it is written: "Behold, I will send My angel before your face, who shall prepare your ways" (Mark 1:2). This was fulfilled invisibly through others, but visibly through John, of whom this very thing is also written. Indeed, of John's baptism it is said by the Lord that the scribes and Pharisees did not believe him, but the harlots and publicans believed and were baptized (Matt. 21). So, then, in this too it is fulfilled that the harlot
Editors' notes and page, col. 839
Footnotes
(⁷²) ‹anchor: sicut scriptum est› · call in col 839 Marc. i, 2.
Mark 1:2.
(printed under page 424) (⁷³) ‹anchor: baptizati sunt› · call in col 839 Matth. xxi.
Matthew 21.
(printed under page 424)
(5) ‹anchor: praeparabit vias tuas› · call in col 839
Praeparabit vias tuas. Ita codex Sangermanensis cum uno Ebroicensi; Gemeticensis autem : « praeparabit viam tuam. » Libb. editi : « Praeparet vias tuas. »
Will prepare your ways. So the Saint-Germain codex with one Évreux codex; but the Jumièges codex reads "will prepare your way". The printed books, "May he prepare your ways".
(printed under page 424)
Page
- running head: 839 ORIGENIS
- marginal letters: A ‹medium. Quamvis enim›; B ‹verum erat in illa terra›; C ‹novem pariter jugulantur›; D ‹risaei non crediderunt ei›
- old-edition numerals: (none)
- other: the section numeral is printed "5." here, where 3 is meant (the sections run 1, 2, "5.", 4, 5; no "3." is printed); set as printed, the English gives 3.
susceperit, per quos et de interitu totius inimicae gentis refertur recepta.
received the spies of Jesus, through whom report is also brought back of the destruction of the whole hostile nation.
4. Sed videamus tandem quae sit ista meretrix. Raab dicitur, Raab vero interpretatur latitudo. Quae est ergo latitudo, nisi Ecclesia haec Christi, quae ex peccatoribus velut ex meretricatione collecta est? Et dicit: «Angustus mihi est locus, fac mihi locum ubi habitem. Hos autem mihi quis enutrivit?» Et iterum ad quam dicitur: «Dilata palos tuos, et extende tentoria tua.» Ista ergo latitudo est quae suscepit exploratores Jesu. Scio me aliquando in quadam Ecclesia disputantem de duabus meretricibus, de quibus scriptum est in tertio libro Regnorum, quae ad judicium venerant Salomonis, quarum una vivum, alia mortuum habebat infantem, discussisse diligentius, et dixisse quia illa meretrix haec esset cui Salomon non ille, sed hic qui pacem venit facere eorum quae in coelis sunt et quae in terris, reddi vivum jussit infantem: illa vero alia quae mortuum habebat infantem, vel illius esset prioris populi synagoga, vel eorum qui in haeresim declinarunt. Est et alia meretrix quam in Osee jubetur accipere propheta, in figura sine dubio hujus quae ex gentibus congregata est. Talis ergo et haec meretrix esse dicitur quae exploratores suscepit Jesu: sed haec susceptos eos in superioribus collocat, atque in editis et excelsis fidei constituit sacramentis. Nemo enim qui ab Jesu mittitur, invenitur deorsum et humi jacens, sed in superioribus permanet: et non solum ipse in superioribus permanet et excelsis, sed et ista meretrix quae eos suscepit, ex meretrice efficitur jam propheta, dicit enim: «Scio quia Dominus Deus vester tradidit vobis terram hanc.» Vides quomodo illa quae aliquando erat meretrix, et impia, et immunda, nunc jam Spiritu sancto repleta est, et de praeteritis quidem confitetur, de praesentibus vero credit, prophetat autem et praenunciat de futuris. Sic ergo Raab, quae latitudo interpretatur, dilatatur et proficit, usquequo in omnem terram exeat sonus ejus. Japhet etiam simili modo dilatatio interpretatur: qui utique et ipse formam populi hujus ferebat, qui salvatur ex gentibus, et Chanaan puer servus ei subjicitur a patre, et fratri suo Sem, qui formam gerit eorum qui ex circumcisione salvantur. In quo admiranda est benignitas et providentia Dei, qui volens
4. But let us see at last who this harlot is. She is called Rahab, and Rahab is interpreted "breadth". What, then, is the breadth, if not this Church of Christ, which was gathered from sinners as from harlotry? And she says: "The place is too narrow for me; make me a place where I may dwell. But who has nourished these for me?" (Isa. 49:20–21). And again it is said to her: "Widen your stakes, and stretch out your tents" (Isa. 54:2). This, then, is the breadth which received the spies of Jesus. I know that once, in a certain church, when discussing the two harlots of whom it is written in the third book of Kingdoms (1 Kgs. 3), who had come to the judgement of Solomon, one of whom had a living infant and the other a dead one, I examined the matter more carefully and said that that harlot was this one to whom Solomon (not that one, but He Who came to make peace for the things that are in heaven and the things that are on earth) commanded the living infant to be returned; but that the other, who had the dead infant, was either the synagogue of that former people or of those who have turned aside into heresy. There is also another harlot whom in Hosea the prophet is commanded to take (Hos. 1), without doubt in the figure of this one who has been gathered from the Gentiles. Such, then, is this harlot too said to be who received the spies of Jesus; but she, having received them, places them in the upper parts, and sets them in the high and lofty mysteries of the faith. For no one who is sent by Jesus is found below and lying on the ground, but he remains in the upper parts; and not only does he himself remain in the upper and lofty parts, but that harlot too who received them is made from a harlot now a prophetess, for she says: "I know that the Lord your God has delivered this land to you" (Josh. 2:9). You see how she who once was a harlot, and impious, and unclean, is now filled with the Holy Spirit, and confesses things past, believes things present, and prophesies and foretells things to come. Thus, then, Rahab, who is interpreted "breadth", is widened and advances, until her sound goes out into all the earth. Japheth too is likewise interpreted "widening": he too, surely, bore the form of this people which is saved from the Gentiles, and Canaan the boy is made subject to him as a servant by his father, and to his brother Shem, who bears the form of those who are saved from the circumcision. In which the kindness and providence of God are to be admired, Who, wishing
Editors' notes and page, col. 840
Footnotes
(⁷⁴) ‹anchor: not visible› · call in col 840 (call not in the image; inferred: no call follows ⁷³ in col 839) Isa. xlix, 20, 21.
Isaiah 49:20–21.
(printed under page 424) (⁷⁵) ‹anchor: not visible› · call in col 840 (inferred) Isa. liv, 2.
Isaiah 54:2.
(printed under page 424) (⁷⁶) ‹anchor: not visible› · call in col 840 (inferred) III Reg. iii.
3 Kings (1 Kings) 3.
(printed under page 424) (⁷⁷) ‹anchor: not visible› · call in col 840 (inferred) Osee. i.
Hosea 1.
(printed under page 424) (⁷⁸) ‹anchor: dicit enim› · call in col 840 Jos. ii, 9.
Joshua 2:9.
(printed under page 424)
(6) ‹anchor: not visible› · call in col 840 (call not in the image; inferred: no call follows (5) in col 839)
Libb. editi : « videamus quidem quae est meretrix. Raab dicitur. Raab interpretatur. » Mss. ut in nostro textu.
The printed books read "let us see indeed who is the harlot. She is called Rahab. Rahab is interpreted". The manuscripts read as in our text.
(printed under page 424)
(7) ‹anchor: Raab vero interpretatur latitudo› · call in col 840 (inferred)
Raab vero interpretatur latitudo. A רחב « dilatari. »
And Rahab is interpreted "breadth". From רחב, "to be widened".
(printed under page 424)
(8) ‹anchor: not visible› · call in col 840 (inferred)
Codex Gemeticensis : « meretrice. »
The Jumièges codex reads "by the harlot".
(printed under page 424)
(9) ‹anchor: not visible› · call in col 840 (inferred)
Omnes Mss. « palos. » Apud LXX legitur πασσάλους. Libri editi habent : « pedes. »
All the manuscripts read "stakes". In the Septuagint is read πασσάλους (pegs). The printed books have "feet".
(printed under page 424)
(10) ‹anchor: jam propheta› · call in col 840
Sed et ista meretrix quae eos suscepit, ex meretrice efficitur jam propheta, etc. Sic sanctus Clemens Romanus epist. i ad Corinthios in fine num. 12. : Ὁρᾶτε, ἀγαπητοί, οὐ μόνον πίστις, ἀλλὰ προφητεία ἐν τῇ γυναικὶ γέγονεν. « Videte, dilecti ; non solum fides, sed etiam prophetia in muliere exstitit. »
But this harlot too, who received them, from a harlot now becomes a prophetess, etc. So St Clement of Rome, First Epistle to the Corinthians, at the end of no. 12: "See, beloved, not only faith but prophecy too was found in the woman."
(printed under page 424)
(11) ‹anchor: dilatatio interpretatur› · call in col 840
Japhet etiam simili modo dilatatio interpretatur. Etymologiam nempe deduxerunt a פתה quod in Hiphil significat, « dilatavit. » Caeterum libb. editi hoc loco habent : « sed et Japhet similiter dilatatio interpretatur. » Mss. ut in nostro textu.
Japheth too in like manner is interpreted "enlargement". That is, they derived the etymology from פתה, which in the Hiphil means "he enlarged". For the rest, the printed books have at this place "but Japheth too is likewise interpreted enlargement". The manuscripts read as in our text.
(printed under page 424)
(12) ‹anchor: et fratri› · call in col 840
Et fratri. Haec quae in antea editis perperam omissa sunt, hodie restituuntur e mss.
And to his brother. These words, wrongly omitted in the earlier printed books, are now restored from the manuscripts.
(printed under page 424)
Page
- running head: ORIGENIS 840
- marginal letters: A ‹susceperit, per quos›; B ‹bebat infantem, discussisse›; C ‹perioribus permanet : et non solum›; D ‹patre, et fratri (12) suo Sem›
- old-edition numerals: 404 before ‹meretrix› (after "aliquando erat")
peccatori Chanaan praestare remedium, et conferre ei salutem, servum eum fecit fratribus suis, sicut Esau factus est, ut serviret fratri suo Jacob: non utique ut periret, sed ut salutem melioribus obediendo conquireret. Praestatur enim malis plurimum, et peccatoribus qui semetipsos recte gerere nesciunt, ut non sibimetipsis committantur, sed ut servi fiant sanctorum, et subjaceant melioribus, ut non suo sensu malo, sed illorum bono regantur. Videtis quam multa benignitas Dei, quam abscondit, et occultat ab auribus vulgi, et quam verbis asperioribus tegit, ne forte servus malus et ingratus contemptor efficiatur, cum nimiam Domini sui intellexerit bonitatem.
to provide a remedy for the sinner Canaan and to bestow salvation on him, made him a servant to his brothers, as Esau was made to serve his brother Jacob: not, surely, that he should perish, but that by obeying his betters he should gain salvation. For it is a very great boon to the wicked, and to sinners who do not know how to conduct themselves rightly, that they are not entrusted to themselves, but become servants of the saints and are subject to their betters, so that they are ruled not by their own bad mind but by the good mind of those others. You see how much kindness of God there is, which He hides and conceals from the ears of the crowd, and which He covers with harsher words, lest perhaps the bad and ungrateful servant become a despiser when he has understood the exceeding goodness of his Lord.
5. Sed videamus quid egit cum exploratoribus ista sapiens meretrix. Consilium eis dat mysticum et coeleste, nihil habens terrenum. «Per montana, inquit, abite,» nolite per valles incedere, humilia et dejecta refugite, quae excelsa sunt et sublimia praedicate. Ipsa autem signum coccineum ponit in domo sua per quod salvari de excidio debeat civitatis. Aliud nullum fuit signum quod acciperet, nisi coccineum, quod sanguinis formam gerebat. Sciebat etenim quia nulli esset salus, nisi in sanguine Christi. Datur etiam hoc mandatum huic quae quondam meretrix fuit: «Omnes, inquit, qui inventi fuerint in domo tua, salvabuntur. Qui autem exierint de domo, immunes sumus nos ab hoc juramento tuo.» Si quis ergo salvari vult, veniat in hanc domum hujus quae quondam meretrix fuit. Etiamsi de illo populo vult aliquis salvari, ad hanc domum veniat ut salutem consequi possit. Ad hanc veniat domum, in qua Christi sanguis in signo redemptionis est. Nam apud illos qui dixerunt: «Sanguis ejus super nos et super filios nostros,» Christi sanguis in condemnationem est. Positus enim fuerat Jesus in ruinam et resurrectionem multorum, et ideo contradicentibus signo ejus efficitur sanguis ejus ad poenam, credentibus ad salutem. Nemo ergo sibi persuadeat, nemo semetipsum decipiat: extra hanc domum, id est
5. But let us see what this wise harlot did with the spies. She gives them counsel that is mystical and heavenly, having nothing earthly. "Go away," she says, "through the mountains" (Josh. 2:16): do not walk through the valleys; flee what is low and abject; preach what is lofty and sublime. And she herself places a scarlet sign in her house, by which she was to be saved from the destruction of the city. There was no other sign that she would receive except the scarlet, which bore the form of blood. For she knew that there would be salvation for no one except in the blood of Christ. This command too is given to her who was once a harlot: "All," it says, "who are found in your house shall be saved. But as for those who go out of the house, we are free of this oath of yours" (Josh. 2:17–18). If, then, anyone wishes to be saved, let him come into this house of her who was once a harlot. Even if someone of that people wishes to be saved, let him come to this house so that he may obtain salvation. Let him come to this house, in which the blood of Christ is as the sign of redemption. For among those who said, "His blood be upon us and upon our children" (Matt. 27), the blood of Christ is unto condemnation. For Jesus had been set for the fall and the rising of many (Luke 2), and therefore for those who speak against His sign His blood is made unto punishment, for those who believe unto salvation. Let no one, then, persuade himself, let no one deceive himself: outside this house, that is,
Editors' notes and page, col. 841
Footnotes
Homily IV and below (col 842, from "HOMILIA IV." about line 20 onward): another unit, not set. (printed under page 425) (⁷⁹) ‹anchor: Per montana, inquit› · call in col 841 Jos. ii, 16.
Joshua 2:16.
(printed under page 425) (⁸⁰) ‹anchor: Omnes, inquit› · call in col 841 ibid. 17, 18.
Ibid. [Joshua 2:]17–18.
(printed under page 425) (⁸¹) ‹anchor: qui dixerunt› · call in col 841 Matth. xxvii, et Luc. ii.
Matthew 27, and Luke 2.
(printed under page 425)
(13) ‹anchor: Sciebat etenim› · call in col 841
Aliud nullum signum fuit quod acciperet, nisi coccineum, quod sanguinis formam gerebat. Sciebat enim, etc. Clemens Romanus epistola 1 ad Corinthios sub finem num. 12 : Καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως κρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς κόκκινον· πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ Κυρίου λύτρωσις ἔσται πᾶσι τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν Θεόν. « Et addiderunt ut signum daret; nempe funiculum coccineum appenderet de domo sua : manifestum facientes, quod per sanguinem Domini futura esset redemptio universis credentibus et sperantibus in Deum. » Quot autem et quantos suffragatores habeat haec figura et allegoria, docet Cotelerius in Notis ad citatum locum Clementis.
There was no other sign that she should receive but the scarlet, which bore the figure of blood. For she knew, etc. Clement of Rome, First Epistle to the Corinthians, towards the end of no. 12: "And they went on to give her a sign, that she should hang scarlet from her house, making it plain that through the blood of the Lord there shall be redemption for all who believe and hope in God." [The Latin renders this: "And they added that she should give a sign, namely hang a scarlet cord from her house, making it manifest that through the blood of the Lord redemption would come to all who believe and hope in God."] How many and how great supporters this figure and allegory has, Cotelier shows in his Notes on the cited passage of Clement.
(printed under page 425)
(14) ‹anchor: super nos› · call in col 841
In antea editis omissum est « super nos, » quod reperitur in omnibus mss. Paulo post iidem mss. habent : « in condemnationem est. Positus enim.... in ruinam et resurrectionem. » Libb. editi : in condemnatione est. Positus enim ... in ruina et resurrectione. »
In the earlier printed books "upon us" is omitted; it is found in all the manuscripts. A little after, the same manuscripts have "is unto condemnation (in condemnationem). For He was set … for the fall and the rising again (in ruinam et resurrectionem)". The printed books read "is in condemnation. For He was set … in the fall and the rising again" (ablative forms).
(printed under page 425)
Page
- running head: 841 IN LIBRUM JESU NAVE H[OMILIA III.]
- marginal letters: A ‹peccatori Chanaan praestare›; B ‹ista sapiens meretrix›; C ‹trix fuit. Etiamsi de illo populo›; D (beside footnote (13), in the note area)
- old-edition numerals: (none)
- other: footnotes on this page called in Homily IV (another unit) belong to it: pointer only.
extra Ecclesiam nemo salvatur. Nam si quis foras exierit, mortis suae ipse fit reus. Hic sanguis est signum, quia hic est purificatio, quae per sanguinem constat. Quod autem in fenestra dependet hoc signum, illud arbitror indicari, quia fenestra est quae illuminat domum, et per quam non integrum, sed tantum quantum oculis et visui nostro sufficiat luminis capimus. Quia ergo et incarnatio Salvatoris non nobis merum ingessit et integrum Deitatis aspectum, sed tanquam per fenestram fecit nos per incarnationem suam lumen Deitatis aspicere, idcirco mihi videtur signum salutis per fenestram datum: quo signo salutem consequantur omnes, qui in domo ejus quae aliquando erat meretrix, fuerint inventi, mundati in aqua et Spiritu sancto, et in sanguine Domini et Salvatoris nostri Jesu Christi, cui est gloria et imperium in saecula saeculorum. Amen.
outside the Church, no one is saved. For if anyone goes outside, he himself becomes guilty of his own death. Here the blood is a sign, because here is the purification which is established through blood. And that this sign hangs in the window, I judge, indicates this: that it is the window which lights the house, and through which we take in not the whole of the light but only as much as suffices for our eyes and our sight. Since, then, the incarnation of the Saviour too did not thrust upon us the pure and whole sight of the Godhead, but, as through a window, made us by His incarnation look upon the light of the Godhead, for that reason the sign of salvation seems to me to have been given through a window: by which sign all may obtain salvation who are found in the house of her who was once a harlot, cleansed in water and the Holy Spirit, and in the blood of our Lord and Saviour Jesus Christ, to Whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 842
Footnotes
(15) ‹anchor: not visible› · call in col 842 (call not in the image; inferred: no call follows (14) in col 841, and col 842 above Homily IV is still Homily III)
Mss. « fenestram. » Libb. editi : « fenestras. »
The manuscripts read "the window". The printed books, "the windows".
(printed under page 425)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA IV. 842
- marginal letters: A ‹extra Ecclesiam nemo salvatur›; B ‹in sanguine Domini et Salvatoris›; C (beside Homily IV, not this unit); D (in the note area, beside footnote (16))
- old-edition numerals: (none in this unit; 405 stands in Homily IV, before "refrenant")