Migne Reading Room
PG 12 · cols. 852–856
Origen (Latin of Rufinus), Homilies on Joshua, Homily 6
Editors' preface
HOMILIA VI.
HOMILY VI.
De Pascha quod fecerunt filii Israel in Galgala, et quomodo fructus terrae ceperunt e regione palmarum. De principe virtutum militiae Domini, ubi dicitur ad Jesum: « Solve calceamentum de pedibus tuis. Locus enim in quo stas, terra sancta est. »
Concerning the Pasch which the sons of Israel made in Galgala, and how they took the fruits of the land from the region of the palms. Concerning the prince of the powers of the host of the Lord, where it is said to Jesus: « Loose the shoe from your feet. For the place in which you stand is holy ground. »
1. Qui non obedientes fuerunt mandatis Domini, incircumcisi dicuntur. Ex quo intelligitur illos appellari incircumcisos, qui non obediunt mandatis Domini. Sed tamen et circumcisos et incircumcisos, quia omnem animam diligit Deus, non penitus derelinquit. Misit enim Jesum, qui omnes simul dignos circumcideret et indignos, et non filium Nave Jesum, non enim vera et perfecta circumcisione ille populum circumcidit, sed Jesum Christum Dominum et Salvatorem nostrum. Hic enim est, qui vere a nobis pollutionem abstulit carnis et abscidit, et a corde atque anima nostra peccatorum inquinamenta purgavit. Denique audi quid dicit Scriptura de iis qui per Nave filium praefigurabantur. « Circumcisi autem, » inquit, « filii Israel requieverunt in eodem loco, sedentes in castris usque dum sanarentur, et tunc dixit Dominus ad Jesum: Hodierno die abstuli opprobrium Aegypti a vobis. » Non enim sufficit nobis circumcidi, sed et post circumcisionem sanari, id est usquequo etiam cicatricem ipsam circumcisionis vulnus obducat. Quando ergo cicatrix in vulnere nostrae circumcisionis obducitur? Ego ita arbitror, quod circumcidi per Jesum nostrum, hoc
1. Those who were not obedient to the commandments of the Lord are called uncircumcised. From this it is understood that those are called uncircumcised who do not obey the commandments of the Lord. But nevertheless, because God loves every soul, He does not utterly abandon either the circumcised or the uncircumcised. For He sent Jesus, to circumcise all alike, the worthy and the unworthy; and not Jesus the son of Nave, for he did not circumcise the people with a true and perfect circumcision, but Jesus Christ our Lord and Saviour. For this is He Who truly took away from us the pollution of the flesh and cut it off, and cleansed the defilements of sins from our heart and soul. Hear, then, what Scripture says of those who were prefigured through the son of Nave. « And the sons of Israel, being circumcised, » it says, « rested in the same place, sitting in the camp until they were healed; and then the Lord said to Jesus: This day I have taken away the reproach of Egypt from you. » For it is not enough for us to be circumcised, but [we must] also be healed after the circumcision, that is, until the wound of the circumcision also draws the scar itself over it. When, then, is the scar drawn over in the wound of our circumcision? I think it is thus: that to be circumcised through our Jesus, this
Editors' notes and page, col. 852
Footnotes
(16) ‹anchor: ad Jesum (in the Homily VI caption)› · call in col 852
Jos. V, 16.
Joshua 5:15 (Vulgate 5:16).
(printed under page 430)
(17) ‹anchor: inquit› · call in col 852
Jos. V, 8, 9.
Joshua 5:8–9.
(printed under page 430)
(70) ‹anchor: militiae Domini (in the Homily VI caption)› · call in col 852
Post vocem « Domini, » in codd. Gemeticensi et Ebroicensi uno additur : « et Jericho. » Reliqua desunt.
After the word "Domini" ("of the Lord"), the Jumièges manuscript and one Évreux manuscript add "et Jericho" ("and Jericho"). The rest is missing.
(printed under page 430)
(71) ‹anchor: mandatis Domini› · call in col 852
Iidem mss. « Sed et incircumcisos, quia. »
The same manuscripts: "Sed et incircumcisos, quia" ("But also the uncircumcised, because").
(printed under page 430)
(72) ‹anchor: Salvatorem nostrum› · call in col 852
Iidem mss. « Jesum Nazarenum Dominum. »
The same manuscripts: "Jesum Nazarenum Dominum" ("Jesus of Nazareth, the Lord").
(printed under page 430)
(73) ‹anchor: carnis et abscidit› · call in col 852
Iidem : « pollutionem carnis abscidit. »
The same: "pollutionem carnis abscidit" ("cut away the pollution of the flesh").
(printed under page 430)
Page
- other: footnotes (12)-(15) and (64)-(69) on this page are called in Homily V (another unit): pointer only; the end of Homily V above the title of Homily VI is not this unit.
est vitiis carere, malas consuetudines et pessima instituta deponere, foedos et inconditos mores, et quidquid ab honestatis et pietatis regula abhorret abscindere. Sed hoc cum in initiis facimus, ipsa novitatis quodammodo difficultate constringimur, et quasi cum labore quodam et dolore animi, veteris consuetudinis culpas novella institutione mutamus. Et ideo est, ut dixi, quaedam difficultas in initiis, ut vix aegreque amputare possimus prima, et secunda suscipere. Hoc ergo mihi videtur tempus esse, quo velut in dolore circumcisionis nostrae dicimur residere, usquequo obducta cicatrice sanemur. Obducimus autem cicatricem, cum jam nova instituta absque difficultate complemus, et in usum nobis vertitur, quod prius quasi insolitum ac difficile videbatur. Et tunc vere jam sanati dicimur, cum vitiis carentes virtutes novo usu vertimus in naturam. Et ita demum merito ad nos dicit sermo divinus ea quae sequuntur: « Hodierna die abstuli opprobrium Aegypti a vobis: » quia posteaquam ablatum est opprobrium Aegypti, tunc dicitur: « Et fecerunt filii Israel pascha quarta decima die mensis primi. » Non enim ante circumcisionem pascha facere poterant, sed neque statim post circumcisionem carnes agni comedere, antequam sanarentur. Sed posteaquam sanati sunt, dicitur quia fecerunt pascha filii Israel quartadecima die mensis. Vides ergo quia nemo immundus facit pascha, nemo incircumcisus, sed quicunque mundus fuerit et circumcisus, sicut et Apostolus interpretatur dicens: « Etenim pascha nostrum immolatus est Christus. Itaque diem festum celebremus, non in fermento veteri, neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis. » Sed et tunc quidem quando exiit populus de terra Aegypti, portavit sparsum in vestimentis suis. Cum autem defecisset sparsum, et panes non haberent, pluit illis Deus manna. Cum autem venerunt ad terram sanctam, et fructus perceperunt provinciae palmarum, defecit eis manna, et tunc edere coeperunt de fructibus terrae. Itaque tria genera ciborum generaliter describuntur. Unum quidem quo vescimur exeuntes de terra Aegypti, sed hoc ad parvum tempus sufficit. Post hoc autem manna succedit. Tertium vero jam de terra sancta capimus fructum. In quibus differentiis (ut meae parvitatis intellectus assequitur) illud arbitror indicari, quod primus cibus
is to be free of vices, to lay aside evil habits and the worst practices, and to cut away foul and disordered manners and whatever is at odds with the rule of honesty and piety. But when we do this at the beginnings, we are in a certain way held fast by the very difficulty of the newness, and as it were with a certain labour and pain of mind we change the faults of the old habit by a new way of life. And therefore there is, as I said, a certain difficulty at the beginnings, so that we can scarcely and with trouble cut away the first things and take up the second. This, then, seems to me to be the time in which we are said to stay, as it were, in the pain of our circumcision, until the scar is drawn over and we are healed. And we draw over the scar when we now fulfil the new practices without difficulty, and what before seemed as it were unaccustomed and difficult is turned into habit for us. And then we are truly said to be healed at last, when, being free of vices, we turn the virtues by new use into nature. And so at length the divine word rightly says to us the words that follow: « This day I have taken away the reproach of Egypt from you »; because after the reproach of Egypt has been taken away, then it is said: « And the sons of Israel made the pasch on the fourteenth day of the first month. » For they could not make the pasch before the circumcision, nor yet eat the flesh of the lamb immediately after the circumcision, before they were healed. But after they were healed, it is said that the sons of Israel made the pasch on the fourteenth day of the month. You see, then, that no one unclean makes the pasch, no one uncircumcised, but whoever is clean and circumcised, as the Apostle too interprets it, saying: « For Christ our pasch has been sacrificed. Therefore let us keep the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth. » But at that time too, when the people went out of the land of Egypt, it carried dough in its garments. And when the dough had run out, and they had no bread, God rained manna on them. But when they came to the holy land, and gathered the fruits of the province of palms, the manna ran out for them, and then they began to eat of the fruits of the land. So three kinds of food are described in general terms. One, on which we feed as we go out of the land of Egypt; but this suffices for a short time. After this the manna follows. And the third, the fruit, we now take from the holy land. In these differences (so far as the understanding of my littleness attains) I think this is indicated: that the first food
Editors' notes and page, col. 853
Footnotes
(18) ‹anchor: ea quae sequuntur› · call in col 853
Jos. V, 9.
Joshua 5:9.
(printed under page 431)
(19) ‹anchor: tunc dicitur› · call in col 853
Jos. V, 10.
Joshua 5:10.
(printed under page 431)
(20) ‹anchor: interpretatur dicens› · call in col 853
I Cor, v, 7, 8.
1 Corinthians 5:7–8.
(printed under page 431)
(74) ‹anchor: possimus prima› · call in col 853
Iidem : « in initiis exuere atque amputare nos posse prima. »
The same: "in initiis exuere atque amputare nos posse prima" ("that at the beginnings we can put off and cut away the first things").
(printed under page 431)
(75) ‹anchor: mensis primi› · call in col 853
Primi. Deest in Sangerm. et Gemeticensi.
"Primi" ("first"): missing in the Saint-Germain and Jumièges manuscripts.
(printed under page 431)
(76) ‹anchor: malitiae et nequitiae› · call in col 853
Mss. « nequitiae. » Libb. editi : « malignitatis. »
The manuscripts: "nequitiae" ("wickedness"). The printed books: "malignitatis" ("malignity").
(printed under page 431)
(77) ‹anchor: tria genera› · call in col 853
Codex Gemeticensis : « tria genera. » Libb. editi : « tres species. »
The Jumièges manuscript: "tria genera" ("three kinds"). The printed books: "tres species" ("three sorts").
(printed under page 431)
est quem de Aegypto exeuntes nobiscum portavimus, parva haec eruditio saecularis, aut etiam si quis forte attigit liberalium litterarum cognitionem, quae exiguum aliquid juvare nos potest. In eremo vero positi, id est, in hoc in quo nunc sumus vitae statu, manna vescimur, per hoc quod divinae legis instructionibus erudimur. Qui vero meruerit terram repromissionis intrare, id est, ea quae a Salvatore repromissa sunt consequi, ille edit fructus e regione palmarum. Vere enim fructum palmae inveniet, qui devicto hoste ad promissa pervenerit. Certum namque est, quod quantacunque illa sunt, quae nunc in lege Dei, vel divinis litteris intelligere possumus aut sentire, multo sublimiora et excelsiora erunt illa, quae cessante aenigmate facie ad faciem sancti quique videre merebuntur, quia quae « oculus non vidit, nec auris audivit, nec in cor hominis ascendit, » haec « praeparavit Deus iis qui diligunt eum. » Quod si secundum litteram solam intelligenda sit lex, inveniuntur sine dubio filii Israel, cum melioribus uterentur (manna quippe de coelo capiebant) ex repromissione deteriora accepisse, quibus prius Aegyptiacis deficientibus cibis, melior utique successerat cibus manna de coelo. Et quomodo nunc putabitur meliore cibo cessante successisse deterior, nisi quia major et verior ratio in spiritali intelligentia, quam in textu litterae deprehenditur? Sed interim posteaquam introduxit Jesus populum in terram sanctam, tunc expugnatis omnibus celebrat Pascha.
is that which we carried with us as we went out of Egypt, this slight secular learning, or even, if someone has perhaps touched on a knowledge of the liberal letters, which can help us some small amount. But set in the desert, that is, in this state of life in which we now are, we feed on manna, in that we are instructed by the teachings of the divine law. But he who has deserved to enter the land of promise, that is, to obtain the things promised by the Saviour, he eats the fruits from the region of palms. For he will truly find the fruit of the palm who, having conquered the enemy, has come to the promises. For it is certain that however great the things are that we can now understand or perceive in the law of God or in the divine letters, far more sublime and loftier will be those which the saints, each one, will be found worthy to see face to face when the enigma ceases; for the things that « eye has not seen, nor ear heard, nor have they ascended into the heart of man, » these « God has prepared for those who love Him. » But if the law is to be understood according to the letter alone, the sons of Israel are without doubt found, while they were using better things (for they received manna from heaven), to have received worse things by the promise: for them, when the Egyptian foods had first failed, a better food had certainly followed, manna from heaven. And how will a worse food now be thought to have followed when the better food ceased, unless because a greater and truer meaning is found in the spiritual understanding than in the text of the letter? But meanwhile, after Jesus had led the people into the holy land, then, all [its enemies] having been conquered, he celebrates the Pasch.
3. « Et factum est cum esset Jesus in Jericho, respiciens oculis vidit hominem stantem contra se, et gladius evaginatus erat in manu ejus. Et accedens Jesus dixit ei: Noster es, an adversariorum? At ille dixit: Ego sum princeps militiae virtutis Domini: nunc adveni. » Respiciens ergo oculis videt principem militiae virtutis Domini, tanquam qui prius non respexerit, sed tunc, cum principem militiae Domini visurus esset. Quem tamen cum vidisset Jesus, non eum velut communem hominem vidit, sed intellexit virtutem esse quamdam. Nondum enim certus est ex divinis virtutibus, an ex contrariis una sit quae videtur, et ideo interrogat, et perquirit dicens: « Noster es, an adversariorum? » At ille ait: « Ego sum princeps militiae virtutis Domini, nunc adveni. » Et cum hoc audisset, adoravit Jesus, et dixit: « Domine, quid
3. « And it came to pass, when Jesus was in Jericho, looking with his eyes he saw a man standing opposite him, and a drawn sword was in His hand. And Jesus, approaching, said to Him: Art Thou ours, or of the adversaries? And He said: I am the prince of the host of the power of the Lord: now I have come. » Looking, then, with his eyes, he sees the prince of the host of the power of the Lord, as one who had not looked before, but [looked] then, when he was about to see the prince of the Lord's host. Yet when Jesus had seen Him, he did not see Him as a common man, but understood that He was some power. For he is not yet certain whether the one Who is seen is one of the divine powers or one of the contrary ones, and therefore he questions and inquires, saying: « Art Thou ours, or of the adversaries? » And He says: « I am the prince of the host of the power of the Lord, now I have come. » And when he had heard this, Jesus worshipped, and said: « Lord, what
Editors' notes and page, col. 854
Footnotes
(21) ‹anchor: in cor hominis ascendit› · call in col 854
I Cor. II, 9.
1 Corinthians 2:9.
(printed under page 431)
(22) ‹anchor: esset Jesus in Jericho› · call in col 854
Jos. V, 13, 14.
Joshua 5:13–14.
(printed under page 431)
(23) ‹anchor: et dixit› · call in col 854
Jos. V, 14.
Joshua 5:14.
(printed under page 431)
(78) ‹anchor: eruditio saecularis› · call in col 854
Saecularis. Unus Ebroicensis : « scholaris. »
"Saecularis" ("worldly"): one Évreux manuscript reads "scholaris" ("of the school").
(printed under page 431)
(79) ‹anchor: litterarum cognitionem› · call in col 854
Gemetic. et duo Ebroicenses : « scientiam. »
The Jumièges manuscript and two Évreux manuscripts: "scientiam" ("knowledge").
(printed under page 431)
(80) ‹anchor: qui diligunt eum› · call in col 854
Codex Gemetic. « ascendunt, » et paulo post « Deus diligentibus se. »
The Jumièges manuscript: "ascendunt" ("they go up"), and a little after, "Deus diligentibus se" ("God … for those who love Him").
(printed under page 431)
(81) ‹anchor: inveniuntur› · call in col 854
Idem : « invenientur. »
The same: "invenientur" ("they will be found").
(printed under page 431)
(82) ‹anchor: tunc expugnatis› · call in col 854
Sangerm., Gemetic. et unus Ebroicens. « expugnatis. » Libb. editi : « expurgatis. » Ibid. Sangerm. « celebrant pascha. »
The Saint-Germain, the Jumièges and one Évreux manuscript: "expugnatis" ("having been conquered"). The printed books: "expurgatis" ("having been purged"). In the same place the Saint-Germain manuscript reads "celebrant pascha" ("they celebrate the Pasch").
(printed under page 431)
(83) ‹anchor: Domini : nunc adveni› · call in col 854
Nunc adveni. Deest in libb. antea editis, sed habetur in omnibus mss. Mox in cod. Gemetic. deest « respiciens. »
"Nunc adveni" ("now I have come"): missing in the earlier printed books, but found in all the manuscripts. Just after, the Jumièges manuscript lacks "respiciens" ("looking").
(printed under page 431)
(84) ‹anchor: Nondum enim› · call in col 854
Sangerman. « enim. » Libb. editi : « tamen. »
The Saint-Germain manuscript: "enim" ("for"). The printed books: "tamen" ("yet").
(printed under page 431)
(85) ‹anchor: hoc audisset› · call in col 854
Idem : « dixisset. »
The same: "dixisset" ("had said").
(printed under page 431)
Page
- other: the section numeral is printed "3." here, where 2 is meant (the next section, in col 855, is also "3."; there is no "2."); set as printed, the English gives 2.
praecipis servo tuo? » Quid est quod nos per hoc edocet Jesus? Illud sine dubio quod dicit apostolus: « Nolite omni spiritui credere, sed probate spiritus si ex Deo sunt. » Cognovit ergo Jesus non solum quod ex Deo est, sed quia Deus est. Non enim adorasset, nisi agnovisset Deum. Quis enim alius est princeps militiae virtutum Domini, nisi Dominus noster Jesus Christus? Omnis namque coeli militia, sive angeli, sive archangeli, sive virtutes, sive dominationes, sive principatus, sive potestates, omnia haec quae per ipsum facta sunt, sub ipso principe militant, qui est principum princeps, et qui largitur principibus principatum. Ipse est enim qui dicit in Evangelio: « Esto potestatem habens supra decem civitates. » Et alibi: « Esto tu potestatem habens supra quinque civitates. » Hic est qui accepto regno regressus est.
dost Thou command Thy servant? » What is it that Jesus teaches us by this? Without doubt that which the apostle says: « Do not believe every spirit, but test the spirits whether they are of God. » Jesus therefore recognized not only that He is from God, but that He is God. For he would not have worshipped unless he had recognized God. For who else is the prince of the host of the powers of the Lord, except our Lord Jesus Christ? For the whole host of heaven, whether angels or archangels, or powers, or dominions, or principalities, or authorities, all these, which were made through Him, serve as soldiers under Him as their prince, Who is the prince of princes, and Who bestows on princes their principality. For He it is Who says in the Gospel: « Have authority over ten cities. » And elsewhere: « And you, have authority over five cities. » This is He Who, having received a kingdom, returned.
3. Sed interim videamus quae praesens lectio suggerit. In Jericho est Jesus, adhuc hostes obtinent civitatem, nondum victi sunt, et jam tamen dicitur ad Jesum: « Solve calceamentum de pedibus tuis, locus enim in quo stas terra sancta est. » Et quomodo Jericho terra sancta est, quae ab hostibus retinetur? Sed ne forte hoc sit quod indicatur, quia quocunque venerit princeps militiae virtutis Domini, sanctificat locum, quia nec ipsa Jericho locus erat sanctus: sed quia princeps militiae Domini venit illuc, locus dicitur sanctus. Ego etiam amplius aliquid audeo et dico, quia etiam Moyses ubi stabat, per seipsum non erat locus sanctus, sed quia Dominus stabat cum Moyse, praesentia Domini sanctificaverat locum, et ideo dicitur ad eum: « Solve corrigiam calceamenti tui, locus enim in quo stas terra sancta est. » Unde et nos si vita et meritis accedamus ad Deum, et digni efficiamur ut assistat nobis Deus, dicitur etiam ad nos ut solvamus a pedibus animae nostrae, si quid in eis vinculi mortalis annexum est. Isti enim sunt pedes, quos lavat Jesus, quos nisi laverit, non habebimus partem cum eo. Quod si ergo ab anima nostra et sensibus omne vinculum curae mortalis absolvimus, continuo libenter etiam nobis aderit et assistet Deus.
3. But meanwhile let us see what the present reading suggests. Jesus is in Jericho; the enemies still hold the city, they have not yet been conquered, and yet it is already said to Jesus: « Loose the shoe from your feet, for the place in which you stand is holy ground. » And how is Jericho holy ground, when it is held by enemies? But may this not perhaps be what is indicated: that wherever the prince of the host of the power of the Lord has come, He sanctifies the place? For Jericho itself was not a holy place either; but because the prince of the Lord's host came there, the place is called holy. I dare even something more, and I say that even where Moses was standing, the place was not holy of itself, but because the Lord was standing with Moses, the presence of the Lord had sanctified the place; and therefore it is said to him: « Loose the strap of your shoe, for the place in which you stand is holy ground. » Hence we too, if by life and merits we draw near to God, and are made worthy that God should stand by us, are told also to loose from the feet of our soul whatever of a mortal bond is tied onto them. For these are the feet which Jesus washes, and unless He washes them, we shall not have part with Him. If, then, we loose from our soul and senses every bond of mortal care, at once God will gladly be present to us also and stand by us.
4. Quae autem sunt in consequentibus videamus. Circumdatur Jericho, expugnari eam necesse est. Quomodo ergo expugnatur Jericho? Gladius non educitur adversus eam, aries non dirigitur, nec tela vibrantur, tubae solummodo sacerdotales adhibentur, et his Jericho muri subruuntur. In figura enim mundi poni Jericho in Scripturis frequenter invenimus. Nam et in Evangelio quod dicitur homo de Jerusalem in Jericho descendisse et in latrones incurrisse, forma sine dubio erat illius Adae, qui
4. But let us see what comes in the passages that follow. Jericho is surrounded; it must be taken by storm. How then is Jericho taken? No sword is drawn against it, no ram is aimed, nor are spears hurled; only the priestly trumpets are employed, and by these the walls of Jericho are overthrown. For we frequently find in the Scriptures that Jericho is set as a figure of the world. For in the Gospel too, where a man is said to have gone down from Jerusalem to Jericho and to have fallen among robbers, that was without doubt a type of the Adam who
Editors' notes and page, col. 855
Footnotes
(24) ‹anchor: dicit apostolus› · call in col 855
I Joan. IV, 1.
1 John 4:1.
(printed under page 432)
(25) ‹anchor: qui dicit in Evangelio› · call in col 855
Luc. XIX, 17, 20.
Luke 19:17, 20.
(printed under page 432)
(26) ‹anchor: dicitur ad Jesum› · call in col 855
Jos. V, 15.
Joshua 5:15.
(printed under page 432)
(27) ‹anchor: dicitur ad eum› · call in col 855
Exod. III, 5.
Exodus 3:5.
(printed under page 432)
(28) ‹anchor: quos lavat Jesus› · call in col 855
Joan. XIII.
John 13.
(printed under page 432)
(29) ‹anchor: in Evangelio› · call in col 855
Luc. X.
Luke 10.
(printed under page 432)
(86) ‹anchor: curae mortalis› · call in col 855
Idem : « mortalitatis. »
The same: "mortalitatis" ("of mortality").
(printed under page 432)
Page
- other: footnotes (89)-(90) on this page are called in Homily VII (col 856, another unit): pointer only.
de paradiso in hujus mundi exsilium trusus est. Sed et caeci qui erant in Jericho, ad quos venit Jesus ut faceret eos videre, formam gerebant eorum qui in hoc mundo caecitate ignorantiae premebantur, ad quos venit Filius Dei. Haec ergo Jericho, id est mundus hic casurus est. Consummatio etenim saeculi jam dudum sanctis voluminibus pervulgata est. Quomodo ergo ei consummatio dabitur? quibus organis? Vocibus, inquit, tubarum. Quarum tubarum? Paulus tibi secreti hujus prodat arcanum. Audi ipse quid dicat: « Canet, inquit, tuba, et mortui qui in Christo sunt, resurgent incorrupti, et ipse Dominus in jussu, in voce archangeli, et in tuba Dei descendet de coelo. » Tunc ergo Jesus Dominus noster cum tubis vincet Jericho et prosternet eam, ita ut ex ea meretrix sola salvetur, et omnis domus ejus. Veniet, inquit, Dominus noster Jesus, et in tubarum voce veniet. Sed jam nunc oremus ut veniat et destruat mundum, qui in maligno positus est, et omnia quae in mundo sunt, quia « omne quod in mundo est, concupiscentia carnis est, et concupiscentia oculorum. » Ista destruat, ista jamjamque dissolvat, salvet autem hanc solam quae exploratores ejus suscepit, quae Apostolos ejus in fide et obedientia receptos, in superioribus collocavit, et adjungat et societ meretricem hanc cum domo Israel. Sed jam non repetamus, nec reputemus ei veterem culpam. Aliquando meretrix fuit, nunc autem uni viro casto virgo casta copulata est Christo. Audi Apostolum dicentem de ea: « Statui autem hoc ipsum, uni viro virginem castam vos exhibere Christo. » Ex ipsa erat et ille ipse qui dicebat: « Fuimus enim et nos aliquando insipientes, increduli, errantes, servientes desideriis et voluptatibus variis. » Vis adhuc copiosius discere, quomodo meretrix jam non sit meretrix? Audi adhuc Paulum dicentem: « Et haec quidem fuistis, sed abluti estis; sed sanctificati estis in nomine Domini nostri Jesu Christi, et in Spiritu Dei nostri. » Ut enim posset evadere, ne cum Jericho interiret, validissimum ab exploratoribus signum salutis accepit, spartum coccineum. Per Christi etenim sanguinem Ecclesia haec universa salvatur, in ipso Jesu Christo Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
was thrust out of paradise into the exile of this world. And the blind men too who were in Jericho, to whom Jesus came to make them see, bore the figure of those who in this world were weighed down by the blindness of ignorance, to whom the Son of God came. This Jericho, then, that is, this world, is going to fall. For the consummation of the age has long since been published abroad in the holy volumes. How then will the consummation be given to it? By what instruments? By the voices, it says, of trumpets. Of what trumpets? Let Paul disclose to you the hidden meaning of this secret. Hear what he himself says: « The trumpet, he says, shall sound, and the dead who are in Christ shall rise incorrupt, and the Lord Himself shall descend from heaven with a command, with the voice of an archangel, and with the trumpet of God. » Then, therefore, Jesus our Lord will conquer Jericho with trumpets and will lay it low, so that out of it the harlot alone is saved, and all her house. Our Lord Jesus, it says, will come, and He will come with the sound of trumpets. But let us pray even now that He may come and destroy the world, which is set in wickedness, and all the things that are in the world, because « all that is in the world is concupiscence of the flesh, and concupiscence of the eyes. » These things may He destroy, these may He dissolve at once; but may He save this [woman] alone, who received His spies, who took in His Apostles in faith and obedience and placed them in the upper [rooms]; and may He join and associate this harlot with the house of Israel. But let us no longer bring up, nor reckon to her, her old fault. Once she was a harlot, but now as a chaste virgin she has been joined to one chaste husband, Christ. Hear the Apostle saying of her: « But I have resolved this very thing, to present you as a chaste virgin to one husband, Christ. » Of her too was that very man who said: « For we also were once foolish, unbelieving, erring, slaves to desires and various pleasures. » Do you wish to learn more fully still how the harlot is a harlot no longer? Hear Paul saying further: « And such indeed you were, but you have been washed; but you have been sanctified in the name of our Lord Jesus Christ, and in the Spirit of our God. » For that she might escape, lest she perish with Jericho, she received from the spies a most powerful sign of salvation, the scarlet cord. For through the blood of Christ this whole Church is saved, in Jesus Christ our Lord Himself, to Whom is glory and dominion unto the ages of ages. Amen.
Editors' notes and page, col. 856
Footnotes
(30) ‹anchor: Sed et caeci› · call in col 856
Matth. XX.
Matthew 20.
(printed under page 432)
(31) ‹anchor: Canet, inquit› · call in col 856
I Cor. XV, 52, et I Thess. IV, 5.
1 Corinthians 15:52, and 1 Thessalonians 4:5 [as printed].
(printed under page 432)
(32) ‹anchor: in maligno positus est› · call in col 856
I Joan. V, 19.
1 John 5:19.
(printed under page 432)
(33) ‹anchor: concupiscentia oculorum› · call in col 856
I Joan. II, 16.
1 John 2:16.
(printed under page 432)
(34) ‹anchor: dicentem de ea› · call in col 856
II Cor. II, 11.
2 Corinthians 2:11 [as printed; the words quoted are 2 Corinthians 11:2].
(printed under page 432)
(35) ‹anchor: ipse qui dicebat› · call in col 856
Tit. III, 3.
Titus 3:3.
(printed under page 432)
(36) ‹anchor: Paulum dicentem› · call in col 856
I Cor. VI, 11.
1 Corinthians 6:11.
(printed under page 432)
(87) ‹anchor: sed sanctificati estis› · call in col 856
Sed sanctificati estis. Haec desunt in libris editis, sed leguntur in tribus mss. Sangerm., Gemetic. et uno Ebroicensi.
"Sed sanctificati estis" ("but you have been sanctified"): these words are missing in the printed books, but are read in three manuscripts: the Saint-Germain, the Jumièges and one Évreux manuscript.
(printed under page 432)
(88) ‹anchor: gloria et imperium› · call in col 856
Post imperium unus Ebroicensis addit : « cum Spiritu sancto. »
After "imperium" ("dominion"), one Évreux manuscript adds "cum Spiritu sancto" ("with the Holy Spirit").
(printed under page 432)
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