Migne Reading Room
PG 12 · cols. 846–852
Origen (Latin of Rufinus), Homilies on Joshua, Homily 5
Editors' preface
HOMILIA V. De duabus ac semis tribubus, quae transierunt Jordanem. Et de Jesu, quomodo exaltavit eum Dominus in conspectu filiorum Israel. Quomodo populum circumcidit cultris petrinis secundo.
HOMILY V. On the two and a half tribes which crossed the Jordan. And on Jesus, how the Lord exalted him in the sight of the sons of Israel. How he circumcised the people a second time with knives of stone.
1. De iis quidem qui mare Rubrum transierunt, Apostolus dicit, quia « omnes in Moyse baptizati sunt in nube et in mari. » De iis vero qui Jordanem transierunt, possumus etiam nos simili modo pronuntiare, quia omnes in
1. Of those indeed who crossed the Red Sea, the Apostle says that “all were baptized into Moses in the cloud and in the sea” (1 Cor. 10:2). But of those who crossed the Jordan we too can declare in like manner that all
Editors' notes and page, col. 846
Footnotes
(93) ‹anchor: Apostolus dicit› · call in col 846
I Cor. x, 2.
1 Corinthians 10:2.
(printed under page 427)
(45) ‹anchor: Jordanem transierunt› · call in col 846
Codex Sangermanensis cum uno Ebroicensi, « transierunt. » Libb. editi, « transeunt. » Neutrum reperitur in Gemeticensi.
The Saint-Germain codex, with one of the Évreux manuscripts, has "transierunt" (they crossed). The printed books have "transeunt" (they cross). Neither is found in the Jumièges manuscript.
(printed under page 427)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA V. 846 (left half of the head cut off in the image)
- marginal letters: A ‹demoramur, omnia quae› (above the unit); B ‹dit in multis, donec› (above the unit); C ‹eam in locum tabernaculi› (above the unit); D ‹Moyse baptizati sunt in nube›
- old-edition numerals: 407 after ‹in› (line "omnes in", before Moyse)
- other: footnotes on this page called in Homily IV belong to that unit: pointer only; Homily IV above the title of Homily V is not this unit.
Jesu baptizati sunt in Jordane: ita ut ea quae in Jordane gesta referuntur, formam teneant sacramenti, quod per baptismum celebratur. Illud vero quod scriptum est: « Et festinavit populus transire Jordanem, et factum est cum pertransisset omnis populus, transiit et arca testamenti Domini, » non mihi otiose additum videtur a Spiritu sancto quod dixit quia festinavit populus transire. Unde et ego arbitror, quia nobis quoque venientibus ad baptismum salutarem, et suscipientibus sacramenta verbi Dei, non otiose nec segniter res gerenda est, sed festinandum est et perurgendum usquequo omnia transeamus. Transire enim omnia, implere est omnia quae mandantur. Festinemus ergo transire, id est adimplere primo quod scriptum est: « Beati pauperes spiritu; » ut deposita omni arrogantia, et Christi humilitate suscepta pervenire ad repromissam beatitudinem mereamur. Sed et cum haec impleverimus, non nobis standum est neque cessandum, sed transeunda sunt et caetera quae sequuntur, ut esuriamus et sitiamus justitiam. Transeundum nobis est quod sequitur, ut in hoc mundo lugeamus. Cito etiam reliqua transeunda sunt, ut mansueti efficiamur, et ut pacifici maneamus, ut per hoc filii Dei vocari possimus. Festinandum quoque nobis est, ut persecutionum tempus virtute patientiae transeamus. Cumque haec singula quae ad virtutis gloriam spectant, non segniter nec remisse, sed cum omni instantia et celeritate conquisierimus, hoc mihi videtur esse cum festinatione transire Jordanem. Cum vero transierimus, et obtinere potuerimus quae obtinere debemus, rursum nobis diligentiae et cautelae cura succedit, ne forte negligentius incedentes, improviso aliquo lapsu effundantur gressus nostri, sicut et Propheta dicit: « Paulominus effusi sunt gressus mei. » Nec remissior nobis sollicitudo in conservandis, quam in conquirendis debet esse virtutibus.
were baptized into Jesus in the Jordan: so that the things which are related as done at the Jordan hold the form of the sacrament which is celebrated through baptism. But as for what is written: “And the people hastened to cross the Jordan, and it came to pass, when all the people had crossed over, the ark of the covenant of the Lord crossed also” (Josh. 4:10–11), it does not seem to me idly added by the Holy Spirit that He said the people hastened to cross. Hence I too think that for us also, as we come to saving baptism and receive the sacraments of the word of God, the matter is not to be carried on idly or sluggishly, but we must make haste and press on until we cross over all. For to cross over all is to fulfil all that is commanded. Let us therefore hasten to cross, that is, first to fulfil what is written: “Blessed are the poor in spirit” (Matt. 5:3); so that, having laid aside all arrogance and taken up the humility of Christ, we may be worthy to come to the promised beatitude. But even when we have fulfilled this, we must not stand still or cease, but the rest also that follow must be crossed, that we may hunger and thirst for justice. We must cross what follows, that we may mourn in this world. Swiftly too the remaining ones must be crossed, that we may be made meek, and that we may remain peacemakers, so that through this we may be able to be called sons of God. We must also make haste to cross the time of persecutions by the virtue of patience. And when we have acquired these several things which look to the glory of virtue, not sluggishly or slackly but with all earnestness and speed, this seems to me to be to cross the Jordan with haste. But when we have crossed, and have been able to obtain what we ought to obtain, again the care of diligence and caution follows upon us, lest perhaps, walking more carelessly, our steps be poured out by some sudden slip, as the Prophet also says: “My steps had well-nigh been poured out” (Ps. 72:2). Nor ought our concern to be slacker in keeping the virtues than in acquiring them.
2. An non haec tibi designari videntur in eo quod dicitur, quia « quadraginta millia virorum accincti, » vel « expediti transierunt ad pugnam in conspectu Domini ad expugnandam Jericho civitatem? » Requiramus qui isti sunt, quos Scriptura dicit accinctos vel expeditos. Ego ex meipso praesumere aliquid et pronuntiare non audeo. Apostoli magis litteris doceamur in talibus. Qui sunt isti accincti Paulo exponente discamus. Audi ipse quid dicit: « Estote ergo accincti lumbos vestros in veritate. »
2. Or do not these things seem to you to be signified in what is said, that “forty thousand men girded,” or “unencumbered, crossed over to battle in the sight of the Lord to storm the city of Jericho” (Josh. 4:13)? Let us inquire who these are whom Scripture calls girded or unencumbered. I do not dare to presume anything of myself and pronounce. Let us rather be taught in such matters by the letters of the Apostle. Let us learn, with Paul expounding, who these girded ones are. Hear what he himself says: “Stand therefore, having your loins girded in truth” (Eph. 6:14).
Editors' notes and page, col. 847
Footnotes
(94) ‹anchor: not visible› · call in col 847
Jos. iv, 10, 11.
Joshua 4:10–11.
(printed under page 428)
(95) ‹anchor: not visible› · call in col 847
Matth. v, 3.
Matthew 5:3.
(printed under page 428)
(96) ‹anchor: Propheta dicit› · call in col 847
Psal. lxxiii, 2.
Psalm 73 (Vulgate numbering), verse 2 [as printed].
(printed under page 428)
(97) ‹anchor: dicitur› · call in col 847
Jos. iv, 13.
Joshua 4:13.
(printed under page 428)
(98) ‹anchor: quid dicit› · call in col 847
Ephes. vi, 14.
Ephesians 6:14.
(printed under page 428)
(46) ‹anchor: not visible› · call in col 847
Gemeticensis et unus Ebroicensis, « transire. » Libb. editi, « et transiit. »
The Jumièges manuscript and one Évreux manuscript have "transire" (to cross). The printed books have "et transiit" (and he crossed).
(printed under page 428)
(47) ‹anchor: not visible› · call in col 847
Res gerenda est. Unus Ebroicensis, « gerendum est; » alter Ebroicensis cum Gemeticensi, « transeundum est. »
"Res gerenda est" (the thing must be done). One Évreux manuscript has "gerendum est" (it must be done); the other Évreux manuscript, with the Jumièges one, has "transeundum est" (it must be crossed).
(printed under page 428)
(48) ‹anchor: not visible› · call in col 847
Codex Gemeticensis : « Transire ergo omnia quae mandantur festinemus. Ergo transire est adimplere primo quod scriptum est. »
The Jumièges codex reads: "Let us therefore hasten to cross over all that is commanded. To cross over, then, is first to fulfil what is written."
(printed under page 428)
(49) ‹anchor: persecutionum› · call in col 847
Codex Sangerm., « tempus. » Libb. editi, « pondus. »
The Saint-Germain codex has "tempus" (time). The printed books have "pondus" (weight).
(printed under page 428)
(50) ‹anchor: conquisierimus› · call in col 847
Codex Gemeticensis cum uno Ebroicensi, « conquisierimus. » Libb. editi, « conquirimus. »
The Jumièges codex, with one Évreux manuscript, has "conquisierimus" (we shall have sought out). The printed books have "conquirimus" (we seek out).
(printed under page 428)
Page
- running head: 847 ORIGENIS
- marginal letters: A ‹Jesu baptizati sunt in Jordane›; B ‹est (48) : « Beati pauperes›; C ‹natione transire Jordanem›; D ‹aliquid et pronuntiare non audeo›
- old-edition numerals: (none)
Vides ergo quia Paulus accinctos novit eos, qui praecincti sunt cingulo veritatis. Igitur etiam nostrum esse cingulum veritas debet, si tamen servaverimus militiae hujus et cinguli sacramentum. Si enim veritas est cingulum nostrum quo ad Christi militiam cingimur, si quando falsum loquimur, et mendacium de ore nostro procedit, discingimur a militia Christi, et balteo veritatis exsolvimur. Ergo si in veritate sumus, sumus cincti: si vero in falsitate, discincti. Sed nos imitemur potius istos quadraginta millia viros accinctos procedentes ad bellum in conspectu Domini, et semper simus in veritate succincti. Sed ne illud quidem otiose praetereo quod addit Scriptura, quia accincti procedunt in conspectu Domini. Non enim sufficit te apud homines videri servare veritatem. Possibile namque est fallere homines, et veracem videri, sed non ex eo in veritate succinctus es, nisi et in conspectu Domini servaveris veritatem, id est, non solum quae voce homines audiunt, sed et ea quae in corde perspicit Deus, ut nihil sit in corde fucatum, secundum quod Propheta dicit de talibus: « Qui loquuntur pacem cum proximo suo, mala autem sunt in cordibus eorum. » Absque his ergo omnibus esse debet qui vult accinctus in conspectu Domini procedere ad expugnandam Jericho, quia transeuntes Jordanem fluvium ad pugnas et bella transimus. Vis iterum discere quae nos pugnae post baptismum, quae bella suscipiunt? Noli a me, sed ab ipso rursus disce apostolo Paulo, ipse te docet dicens: « Non enim nobis pugna est adversus carnem et sanguinem, sed adversus principatus et adversus potestates, adversus hujus mundi rectores tenebrarum harum, adversus spiritalia nequitiae in coelestibus. » Formae sunt et figurae quae scripta sunt. Ita enim dicit Apostolus: « Haec enim omnia in figura contingebant illis: scripta sunt autem propter nos, in quos fines saeculorum devenerunt. » Si ergo propter nos scripta sunt, age quid cessas? Exeamus ad bellum, ut expugnetur a nobis civitas hujus mundi malitiae, ut peccati superba moenia destruantur. Circumspicis forte quo tibi itinere progrediendum sit, qui campus certaminis expetendus. Novum tibi fortasse videbitur quod dicturus sum, sed tamen verum est, praeter temetipsum extrinsecus nihil requiras. Intra te est praelium quod gesturus es: intrinsecus est mala aedificatio, quae subruenda est: hostis tuus de tuo corde procedit.
You see, then, that Paul knows as girded those who are girt about with the belt of truth. Therefore truth also ought to be our belt, if indeed we keep the sacrament of this warfare and of the belt. For if truth is our belt, with which we are girded for the warfare of Christ, whenever we speak falsehood and a lie proceeds from our mouth, we are ungirded from the warfare of Christ and loosed from the baldric of truth. Therefore, if we are in truth, we are girded; but if in falsehood, ungirded. But let us rather imitate those forty thousand men who go forth girded to war in the sight of the Lord, and let us always be girt up in truth. Nor indeed do I idly pass over what Scripture adds, that the girded go forth in the sight of the Lord. For it is not enough for you to be seen by men to keep the truth. For it is possible to deceive men and to seem truthful; but you are not on that account girt up in truth unless you keep the truth in the sight of the Lord also, that is, not only in the things which men hear with the voice, but also in those which God discerns in the heart, so that nothing in the heart be counterfeit, according to what the Prophet says of such men: “Who speak peace with their neighbour, but evils are in their hearts” (Ps. 27:3). Free of all these things, then, must he be who wishes to go forth girded in the sight of the Lord to storm Jericho; for in crossing the river Jordan we cross over to fights and wars. Do you wish to learn again what fights, what wars await us after baptism? Learn it not from me, but again from the apostle Paul himself; he himself teaches you, saying: “For our fight is not against flesh and blood, but against principalities and against powers, against the rulers of this world of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph. 6:12). The things that are written are forms and figures. For so the Apostle says: “For all these things happened to them in figure; but they were written for our sake, upon whom the ends of the ages have come” (1 Cor. 10:11). If, then, they were written for our sake, come, why do you hold back? Let us go out to war, that the city of the wickedness of this world may be stormed by us, that the proud walls of sin may be destroyed. Perhaps you look about to see by what road you must advance, what field of combat must be sought. What I am about to say will perhaps seem new to you, but it is true nonetheless: seek nothing outside apart from yourself. Within you is the battle which you are to wage; within is the evil building which must be overthrown; your enemy comes forth from your own heart.
Editors' notes and page, col. 848
Footnotes
(1) ‹anchor: docet dicens› · call in col 848
Ephes. vi, 12.
Ephesians 6:12.
(printed under page 428)
(2) ‹anchor: dicit Apostolus› · call in col 848
I Cor. x, 11.
1 Corinthians 10:11.
(printed under page 428)
(99) ‹anchor: not visible› · call in col 848
Psal. xxvii, 3.
Psalm 27 (Vulgate numbering), verse 3.
(printed under page 428)
(51) ‹anchor: not visible› · call in col 848
Libb. editi, « virorum accinctorum procedentium, » sed mss. ut in nostro textu.
The printed books have "virorum accinctorum procedentium" (of girded men going forth), but the manuscripts read as in our text.
(printed under page 428)
(52) ‹anchor: not visible› · call in col 848
Procedunt. Deest in libris antea editis, sed reperitur in codice Gemeticensi et uno Ebroicensi.
"Procedunt" (they go forth). It is missing in the books printed before, but is found in the Jumièges codex and one Évreux manuscript.
(printed under page 428)
(53) ‹anchor: propter nos› · call in col 848
Propter nos. Codex Gemeticensis, « ad correptionem nostram. »
"Propter nos" (for our sake). The Jumièges codex has "ad correptionem nostram" (for our correction).
(printed under page 428)
(54) ‹anchor: mundi malitiae› · call in col 848
Libb. editi : « Ut oppugnetur a nobis civitas prima hujus mundi malitia. » Codex Sangermanensis ut in nostro textu.
The printed books read: "that the first city, the malice of this world, may be assaulted by us." The Saint-Germain codex reads as in our text.
(printed under page 428)
Page
- running head: ORIGENIS 848
- marginal letters: A ‹Vides ergo quia Paulus›; B ‹apud homines videri servare›; C ‹ipso rursus disce apostolo Paulo› (C printed opposite "ipso"/"cens" lines); D ‹rus sum, sed tamen verum est›
- old-edition numerals: 408 after ‹tuo›
Non mea vox ista, sed Christi est. Audi enim ipsum dicentem: « De corde enim procedunt cogitationes malae, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiae. » Vides quantus et qualis exercitus hostium tuorum adversum te de tuo corde procedit? Isti nobis prima strage fundendi sunt, isti prima acie prosternendi. Horum si subruere moenia ipsosque ad internecionem caedere poterimus, ita ut non relinquamus ex eis qui renuntiet vel respiret, si jam nullus ex iis prorsus in nostris cogitationibus redivivus eruperit, tunc nobis per Jesum dabitur illa requies, ut unusquisque requiescat sub vinea sua et sub ficu sua, cum jam non sit qui exterreat filios Israel.
This is not my voice, but Christ’s. For hear Him saying: “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies” (Matt. 15:19). Do you see how great and what kind of army of your enemies comes forth against you from your own heart? These must be routed by us in the first slaughter; these must be laid low in the first battle line. If we are able to overthrow their walls and to cut them down to destruction, so that we leave none of them to bring back word or to draw breath, if now not one of them at all breaks out again alive in our thoughts, then through Jesus that rest will be given us, that each may rest under his vine and under his fig tree, when there is no longer anyone to terrify the sons of Israel.
3. Verumtamen transeunt Jordanem quadraginta millia virorum armatorum accincti in conspectu Domini ad bellum, et tunc dicit Scriptura, quia « in die illa exaltavit Dominus Jesum in conspectu totius generis filiorum Israel? » Fuerit quidem ista exaltatio filio Nave, ut dux populi illius apud eos quos regebat, magnificus haberetur: noster vero Jesus Dominus meus, dux et rector populi hujus, quomodo exaltatur in conspectu omnis generis filiorum Israel, videamus. Ego arbitror quia ipse semper apud Patrem exaltatus est et excelsus. Sed hoc opus est, ut in conspectu nostro exaltet illum Deus. Exaltatur autem in conspectu meo, cum mihi sublimitas et celsitudo divinitatis ejus aperitur. Quando ergo mihi excelsa ejus divinitas revelata est? tunc profecto cum Jordanem transirem, et variis sacramentorum munimentis futura armarer ad praelia.
3. Nevertheless, forty thousand armed men cross the Jordan, girded, in the sight of the Lord for war, and does Scripture then say that “on that day the Lord exalted Jesus in the sight of the whole race of the sons of Israel” (Josh. 4:14)? This exaltation may indeed have been for the son of Nun, that as leader of that people he might be held in high esteem among those whom he ruled; but let us see how our Jesus, my Lord, the leader and ruler of this people, is exalted in the sight of the whole race of the sons of Israel. I think that He Himself is always exalted and on high with the Father. But what is needed is this: that God exalt Him in our sight. And He is exalted in my sight when the sublimity and loftiness of His divinity is opened to me. When, then, was His lofty divinity revealed to me? Surely then, when I was crossing the Jordan and was being armed with the various defences of the sacraments for the battles to come.
4. « Et timuerunt, inquit, Jesum, sicut timuerant Moysen. » Omnis qui sub lege est, timet Moysen: cum vero ad Evangelium ex lege transierit, mutata observantia mutatur et timor, sicut Apostolus dicit: « Ego autem per legem, legi mortuus sum, ut Deo vivam, cum Christo confixus sum cruci. Vivo autem jam non ego, vivit vero in me Christus. »
4. “And they feared,” it says, “Jesus as they had feared Moses” (Josh. 4:14). Everyone who is under the law fears Moses; but when he has crossed from the law to the Gospel, with the observance changed the fear also is changed, as the Apostle says: “But I through the law am dead to the law, that I may live to God; I am fixed with Christ to the cross. And I live, now not I, but Christ lives in me” (Gal. 2:19–20).
5. Post haec jubetur filius Nave facere cultros ex petra, et sedens circumcidere filios Israel secundo. Vellem ego in hoc loco percontari Judaeos, quomodo potest quis secundo circumcidi circumcisione carnali. Semel enim circumcisus quis ultra non habet quod secundo possit auferri. A nobis vero quibus dicitur quia lex spiritalis est, vide quam digne et convenienter ista solvantur. Dicimus enim
5. After these things the son of Nun is commanded to make knives of stone, and sitting down to circumcise the sons of Israel a second time. I should like at this place to ask the Jews how anyone can be circumcised a second time with a fleshly circumcision. For once a man is circumcised, he has nothing further that could be taken away a second time. But by us, to whom it is said that the law is spiritual, see how worthily and fittingly these things are resolved. For we say
Editors' notes and page, col. 849
Footnotes
(3) ‹anchor: not visible› · call in col 849
Matth. xv, 19.
Matthew 15:19.
(printed under page 429)
(4) ‹anchor: not visible› · call in col 849
Jos. iv, 14.
Joshua 4:14.
(printed under page 429)
(5) ‹anchor: inquit› · call in col 849
Jos. iv, 14.
Joshua 4:14.
(printed under page 429)
(6) ‹anchor: Apostolus dicit› · call in col 849
Gal. ii, 19, 20.
Galatians 2:19–20.
(printed under page 429)
(55) ‹anchor: not visible› · call in col 849
Ista. Deest in libb. antea editis, sed restituitur e mss.
"Ista" (these things). It is missing in the books printed before, but is restored from the manuscripts.
(printed under page 429)
(56) ‹anchor: excelsa ejus› · call in col 849
Ejus. Deest etiam in libb. editis, sed habetur in mss. Paulo post mss., « Jordanem transirem. » Libb. editi, « Jordanem transierim. »
"Ejus" (his). It too is missing in the printed books, but is found in the manuscripts. A little further on the manuscripts have "Jordanem transirem" (I was crossing the Jordan); the printed books have "Jordanem transierim" (I had crossed the Jordan).
(printed under page 429)
(57) ‹anchor: confixus sum cruci› · call in col 849
Mss., « confixus sum cruci. » Libb. editi, « crucifixus sum. »
The manuscripts have "confixus sum cruci" (I am fastened to the cross); the printed books have "crucifixus sum" (I am crucified).
(printed under page 429)
(58) ‹anchor: Vellem ego› · call in col 849
Vellem ego, etc. Sic habent codd. Sangermanensis et Gemeticensis cum uno Ebroicensi. Libb. editi : « Velim ergo in hoc loco percontari a Judaeis. »
"Vellem ego," etc. So read the Saint-Germain and Jumièges codices, with one Évreux manuscript. The printed books read: "I would therefore ask of the Jews at this place."
(printed under page 429)
(59) ‹anchor: quis secundo› · call in col 849
Codex Gemeticensis, « circumcidi qui ultra non habet, » etc.
The Jumièges codex has "to be circumcised, who no longer has," etc.
(printed under page 429)
Page
- running head: 849 IN LIBRUM JESU NAVE H[OMILIA V.] (head cut at the image edge)
- marginal letters: A ‹cedit. Non mea vox ista›; B ‹millia virorum armatorum› (B printed between "3. Verumtamen" and "millia" lines); C ‹lata est? tunc profecto›; D ‹cisione carnali. Semel enim›
- old-edition numerals: (none)
quia ille qui in lege eruditus est, et per Moysen edoctus abjecit idololatriae errores, simulacrorum superstitionem cultumque deposuit. Haec est circumcisio prima per legem. Si vero is veniat a lege et prophetis ad evangelicam fidem, tunc accipit etiam secundam circumcisionem per petram, qui est Christus, et completur hoc quod dixit Dominus ad Jesum: « Hodie abstuli opprobrium Aegypti a filiis Israel. » Sicut autem dixit Apostolus: « Bibebant autem de spiritali sequenti eos petra, petra vero erat Christus: » ita etiam nos in hoc loco competenter possumus dicere: Circumcisi sunt autem de spiritali sequenti petra, petra vero erat Christus. Nisi enim quis fuerit per Evangelium secunda circumcisione purgatus, non potest opprobrium Aegypti, id est, illecebras corporalium deponere vitiorum.
that he who has been instructed in the law, and taught through Moses, has cast away the errors of idolatry and laid aside the superstition and worship of images. This is the first circumcision, through the law. But if he comes from the law and the prophets to the faith of the Gospel, then he receives also the second circumcision, through the rock, which is Christ, and that is fulfilled which the Lord said to Jesus: “Today I have taken away the reproach of Egypt from the sons of Israel” (Josh. 5:9). And as the Apostle said: “And they drank of the spiritual rock that followed them, and the rock was Christ” (1 Cor. 10:4), so we too can fittingly say at this place: and they were circumcised by the spiritual rock that followed, and the rock was Christ. For unless someone has been cleansed by the second circumcision through the Gospel, he cannot lay aside the reproach of Egypt, that is, the allurements of bodily vices.
6. Videamus tamen quale sit hoc ipsum quod dicitur, quia « hodie abstuli opprobrium a filiis Israel. » Omnes homines etiamsi ex lege veniant, etiamsi per Moysen eruditi sint, habent tamen opprobrium Aegypti in semetipsis, opprobrium peccatorum. Quis erit similis Paulo etiam secundum legis observantiam? Audi denique ipsum dicentem: « Secundum justitiam quae in lege est, conversatus sine querela. » Ipse tamen pronuntiat et dicit: « Fuimus enim et nos aliquando insipientes, increduli, errantes, servientes desideriis et voluptatibus variis, in malitia et invidia, odibiles, odientes invicem. » Non tibi videntur haec opprobria esse, et opprobria Aegypti? Sed ex quo venit Christus, et dedit nobis secundam circumcisionem per baptismum regenerationis, et purgavit animas nostras, abjecimus haec omnia, et pro iis assumpsimus conscientiae bonae astipulationem in Domino. Tunc per secundam circumcisionem ablata sunt nobis opprobria Aegypti, et purgata sunt vitia peccatorum. Nemo ergo si integre conversus est, si ex corde poenituit, si fideliter Jordanis fluenta digressus est, si secunda per Evangelium circumcisione purgatus est, praeteritorum metuat opprobria delictorum. Audis quia hodie abstulit a te opprobrium Aegypti. Hoc et in Evangeliis significat Dominus cum dicit: « Remissa sunt tibi peccata tua, sed jam noli peccare, ne quid deterius tibi accidat. » Si enim post remissionem peccatorum ultra non pecces, vere ablatum est a te opprobrium Aegypti. Si vero iterum peccaveris, iterum in te vetera
6. Let us see, however, what this very thing is that is said: “Today I have taken away the reproach from the sons of Israel.” All men, even if they come from the law, even if they have been instructed through Moses, nevertheless have the reproach of Egypt in themselves, the reproach of sins. Who will be like Paul, even according to the observance of the law? Hear him, in short, saying: “According to the justice which is in the law, I lived without blame” (Phil. 3:6). Yet he himself declares and says: “For we too were once foolish, unbelieving, erring, serving divers desires and pleasures, in malice and envy, hateful, hating one another” (Titus 3:3). Do not these seem to you to be reproaches, and the reproaches of Egypt? But since Christ came and gave us the second circumcision through the baptism of regeneration, and cleansed our souls, we have cast away all these things, and in their place have taken up the pledge of a good conscience in the Lord. Then through the second circumcision the reproaches of Egypt were taken away from us, and the vices of sins were cleansed. Let no one, therefore, if he has been wholly converted, if he has repented from the heart, if he has faithfully passed through the streams of the Jordan, if he has been cleansed by the second circumcision through the Gospel, fear the reproaches of past offences. You hear that today He has taken away from you the reproach of Egypt. This the Lord also signifies in the Gospels when He says: “Your sins are forgiven you; but now sin no more, lest something worse befall you” (Luke 7:48; John 5:14). For if after the remission of sins you sin no more, the reproach of Egypt has truly been taken away from you. But if you sin again, again in you the old
Editors' notes and page, col. 850
Footnotes
(7) ‹anchor: not visible› · call in col 850
Jos. v, 9.
Joshua 5:9.
(printed under page 429)
(8) ‹anchor: not visible› · call in col 850
I Cor. x, 4.
1 Corinthians 10:4.
(printed under page 429)
(9) ‹anchor: ipsum dicentem› · call in col 850
Phil. iii, 6.
Philippians 3:6.
(printed under page 429)
(10) ‹anchor: et dicit› · call in col 850
Tit. iii, 3.
Titus 3:3.
(printed under page 429)
(11) ‹anchor: cum dicit› · call in col 850
Luc. vii, 49, et Joan. v, 14.
Luke 7:49, and John 5:14.
(printed under page 429)
(60) ‹anchor: not visible› · call in col 850
Opprobrium Aegypti in semetipsis. Haec desunt in libris antea editis, sed exstant in omnibus mss.
"The reproach of Egypt in themselves." These words are missing in the books printed before, but stand in all the manuscripts.
(printed under page 429)
(61) ‹anchor: Ipse tamen› · call in col 850
Mss., « tamen. » Libb. editi, « autem. »
The manuscripts have "tamen" (yet); the printed books have "autem" (but).
(printed under page 429)
(62) ‹anchor: errantes, servientes› · call in col 850
Servientes. Deest in libris antea editis, sed habetur in omnibus mss.
"Servientes" (serving). It is missing in the books printed before, but is found in all the manuscripts.
(printed under page 429)
(63) ‹anchor: hodie abstulit› · call in col 850
Gemeticensis cum uno Ebroicensi, « abstuli. »
The Jumièges manuscript, with one Évreux manuscript, has "abstuli" (I have taken away).
(printed under page 429)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA V. 850 (left of the head cut at the image edge)
- marginal letters: A ‹quia ille qui in lege›; B ‹cumcisione purgatus, non potest›; C ‹tes invicem. Non tibi›; D ‹tua, sed jam noli peccare›
- old-edition numerals: (none)
- other: Migne's foot note prints "Luc. VII, 49" for the words of Luke 7:48; kept as printed in the note, the English gives Luke 7:48.
revolvuntur opprobria, eo magis quo multo majoris criminis est Filium Dei conculcare, et sanguinem testamenti pollutum ducere, quam legem Moysis negligere. Multo enim majoris opprobrii est, qui post Evangelium, quam ille qui sub lege positus fornicatur, quia iste tollens membra Christi, facit ea membra meretricis. Vides ergo quam graviora et cumulatiora in te opprobria, si neglexeris, revolvantur. Denique jam nemo te reum stupri arguit, sed sacrilegii scelere condemnat, quia dicitur ad te: « An nescitis quia corpora vestra templum Dei sunt? Si quis autem templum Dei violaverit, disperdet illum Deus. » Haec etiamsi prius ignorabas, nunc tamen ex quo in auribus tuis ista verba dicuntur, et in cor tuum hujuscemodi doctrina transfunditur, scito te his auditis templum Dei et membrum Christi esse jam factum. Vide quantum profeceris ex homunculo terreno. In templum Dei progressus es sine dubio, in quo habitare debet Deus: et qui caro et sanguis eras, profecisti ut membrum Christi sis. Sed sicut magnus est iste profectus, ita et discessus terribilis, atque irremediabilis pene lapsus. Jam tibi enim non licet templo Dei uti, nisi in sanctitate, nec membra Christi ad indignum revocare negotium. Et ideo si quando te malae concupiscentiae pulsat illecebra, memor horum quae nunc audis, hosti illi occurre, qui de te ipso, hoc est de tuo corde procedit, et resiste ei in talibus verbis, et dic, quia non sum meus: emptus enim sum pretio sanguinis Christi et membrum ipsius effectus sum. Non licet mihi tollere membrum Christi, et facere membrum meretricis. Dic ei, quia templum Dei effectus sum, non mihi licet immundum aliquid illuc inducere, nec fas est mihi violare templum Dei: sed et illud adde, quoniam « qui fornicatur, in corpus suum peccat: » non in istud corpus solum, quod templum Dei effectum est, sed et in illud quod dicitur, quia omnis Ecclesia corpus Christi est: et in omnem Ecclesiam videtur delinquere, qui corpus suum maculaverit, quia per unum membrum macula in omne corpus diffunditur. Est et illud opprobrium Aegypti, quod, si neglexeris, etiam post Jordanis transitum, et post baptismi secundam circumcisionem, vetustae consuetudinis inustione suggeritur, observare auguria, requirere stellarum cursus, et eventus ex iis futurorum rimari, servare somnia caeterisque hujusmodi superstitionibus implicari. Idololatriae namque
reproaches roll back, all the more because it is a much greater crime to trample on the Son of God and to count the blood of the covenant polluted than to neglect the law of Moses (Heb. 10:29). For he who commits fornication after the Gospel is of much greater reproach than he who does so while placed under the law, because the former, taking the members of Christ, makes them members of a harlot. You see, then, how much heavier and more heaped-up the reproaches are that roll back upon you, if you are careless. In short, no one now charges you as guilty of debauchery, but condemns you of the crime of sacrilege, because it is said to you: “Do you not know that your bodies are the temple of God? But if anyone violates the temple of God, God will destroy him” (1 Cor. 6:19; 3:17). Even if you were ignorant of these things before, yet now, from the time these words are spoken in your ears and teaching of this kind is poured into your heart, know that, having heard them, you have now been made a temple of God and a member of Christ. See how far you have advanced from being an earthly little man. Without doubt you have advanced into a temple of God, in which God must dwell; and you who were flesh and blood have advanced so as to be a member of Christ. But as this advance is great, so is the departure terrible, and the fall all but irremediable. For it is no longer permitted to you to use the temple of God except in holiness, nor to turn the members of Christ back to unworthy business. And therefore, if ever the allurement of evil concupiscence strikes at you, remembering these things which you now hear, go out to meet that enemy who comes forth from yourself, that is, from your own heart, and resist him with such words as these, and say: I am not my own, for I have been bought with the price of the blood of Christ and have been made His member. It is not permitted to me to take a member of Christ and make it a member of a harlot. Tell him: Since I have been made a temple of God, it is not permitted to me to bring anything unclean in there, nor is it lawful for me to violate the temple of God. But add this too, that “he who commits fornication sins against his own body” (1 Cor. 6:18): not against this body alone which has been made a temple of God, but also against that of which it is said that the whole Church is the body of Christ (Col. 1:24); and he who has stained his own body is seen to offend against the whole Church, because through one member the stain is spread into the whole body. There is also that reproach of Egypt which, if you are careless, is suggested even after the crossing of the Jordan and after the second circumcision of baptism by the branding of old habit: to observe auguries, to inquire into the courses of the stars and to search out from them the outcomes of things to come, to heed dreams, and to be entangled in the other superstitions of this kind. For of idolatry
Editors' notes and page, col. 851
Footnotes
(12) ‹anchor: not visible› · call in col 851
Hebr. x, 29.
Hebrews 10:29.
(printed under page 430)
(13) ‹anchor: not visible› · call in col 851
I Cor. vi, 19, iii, 17.
1 Corinthians 6:19; 3:17.
(printed under page 430)
(14) ‹anchor: in corpus suum peccat› · call in col 851
I Cor. vi, 18.
1 Corinthians 6:18.
(printed under page 430)
(15) ‹anchor: corpus Christi est› · call in col 851
Coloss. i, 24.
Colossians 1:24.
(printed under page 430)
(64) ‹anchor: not visible› · call in col 851
Iidem mss., « revolventur. »
The same manuscripts have "revolventur" (they will be rolled back).
(printed under page 430)
(65) ‹anchor: not visible› · call in col 851
Iidem mss., « polluere. »
The same manuscripts have "polluere" (to pollute).
(printed under page 430)
(66) ‹anchor: not visible› · call in col 851
Iidem mss. « terrae. »
The same manuscripts have "terrae" (of the earth).
(printed under page 430)
(67) ‹anchor: not visible› · call in col 851
Pene. Deest in Gemetic. et uno Ebroicensi.
"Pene" (almost). It is missing in the Jumièges manuscript and one Évreux manuscript.
(printed under page 430)
(68) ‹anchor: inustione suggeritur› · call in col 851
Iidem mss. « inustio te suggerit. »
The same manuscripts have "inustio te suggerit" (the branding prompts you).
(printed under page 430)
Page
- running head: 851 ORIGENIS
- marginal letters: A ‹revolvuntur opprobria, eo magis›; B ‹hujuscemodi doctrina transfunditur›; C ‹et dic, quia non sum meus›; D ‹baptismi secundam circumcisionem›
- old-edition numerals: 409 before ‹membra› (at the start of the line "membra Christi, facit")
- other: footnotes on this page called in Homily IV belong to that unit: pointer only; Homily IV above the title of Homily V is not this unit.
mater est Aegyptus, ex qua certum est hujusmodi opprobria pullulare: quae si transito jam Jordane susceperis, et iis te rursus laqueis illigaveris, tecum sine dubio opprobria Aegypti trahis. Sed si quando te talis curiositas interpellat et de corde tuo hujusmodi hostis erumpit, dic ei, quia Jesum ducem sequor, in cujus potestate sunt quae futura sunt. Quid mihi scire quae futura sunt? Quaecunque ille vult, haec futura sunt. Ideo ergo ut in nobis vere secunda circumcisio compleatur, per quam vetera Aegypti opprobria deponamus, ab his omnibus segregati prorsus esse debemus, ut purificati corpore et corde puras etiam manus levemus ad Deum, puro quoque ore, et purgatis labiis, ac mente sincera, prece et actibus glorificemus Deum in Christo Jesu Domino nostro, cujus est potestas et imperium in saecula saeculorum. Amen.
Egypt is the mother, from which it is certain that reproaches of this kind spring up. If, after the Jordan has now been crossed, you take them up and bind yourself again in these snares, without doubt you drag the reproaches of Egypt along with you. But if ever such curiosity accosts you and an enemy of this kind breaks out from your heart, say to him: I follow Jesus as my leader, in whose power are the things that are to come. What is it to me to know the things that are to come? Whatever He wills, that will come to be. Therefore, then, that the second circumcision may truly be fulfilled in us, through which we lay aside the old reproaches of Egypt, we ought to be wholly separated from all these things, so that, purified in body and heart, we may also lift up pure hands to God, and with a pure mouth too and cleansed lips and a sincere mind may glorify God in prayer and in deeds, in Christ Jesus our Lord, whose is the power and the dominion for ages of ages. Amen.
Editors' notes and page, col. 852
Footnotes
(69) ‹anchor: not visible› · call in col 852
Duo Ebroicenses : « Dominum nostrum Jesum Christum. » Gemetic. « Deum nostrum Jesum Christum. » Mox codex Sangerm. « cujus est. » Libb. antea editi : « cui est. » Unus Ebroicensis ibidem habet : « imperium cum sancto Spiritu. »
The two Évreux manuscripts have "our Lord Jesus Christ"; the Jumièges manuscript, "our God Jesus Christ". Next, the Saint-Germain codex has "cujus est" (whose is); the books printed before, "cui est" (to whom is). One Évreux manuscript has in the same place "the dominion, with the Holy Spirit".
(printed under page 430)
Page
- running head: ORIGENIS 852
- marginal letters: A ‹que mater est Aegyptus›; B ‹mus Deum in Christo Jesu›; C ‹cumcisos, quia omnem animam› (Homily VI, not set); D ‹bis circumcidi, sed et post› (Homily VI, not set)
- old-edition numerals: (none)
- other: the column's first word "que" completes "nam-" from col 851, where it is set whole as "namque"; it is not repeated here. Apparatus call (69) after "nostro" removed. Unit ends at "Amen."; HOMILIA VI, its caption and the rest of the column (Homily VI §1) are not set. Page-foot reference 15 (Coloss. I, 24) belongs to col 851 ("omnis Ecclesia corpus Christi est"), where it was cut off at the image edge: the 851 English may add (Colossians 1:24).
- other: footnotes on this page called in Homily VI, among them (16) in its caption, belong to that unit: pointer only; Homily VI below "Amen." is not this unit.