Migne Reading Room
PG 12 · cols. 856–870
Origen (Latin of Rufinus), Homilies on Joshua, Homilies 7–8
Editors' preface
HOMILIA VII. De Jericho quomodo capta est. Et uti praecepit Jesus filiis Israel, ut de anathemate non sumerent. Et Raab quomodo salvata est. Et de eo qui furatus est ex anathemate linguam auream, et dextralia pura.
HOMILY VII. On how Jericho was taken. And how Jesus commanded the sons of Israel that they should take nothing of the accursed thing. And how Rahab was saved. And on him who stole from the accursed thing a golden tongue and pure bracelets.
1. Jericho tubis subruitur sacerdotum. Statim
1. Jericho is overthrown by the trumpets of the priests. At once
Editors' notes and page, col. 856
Footnotes
(89) ‹anchor: de anathemate non sumerent› · call in col 856
Et uti praecepit Jesus filiis Israel, ut de anathemate non sumerent. Haec desiderantur in tribus mss. Sangerman., Gemetic. et uno Ebroicensi.
And how Jesus commanded the children of Israel that they should take nothing of the accursed thing. These words are wanting in three manuscripts: the Saint-Germain, the Jumièges, and one of Évreux.
(printed under page 432)
(90) ‹anchor: anathemate linguam auream› · call in col 856
Sangerm. « regulam auream. »
The Saint-Germain manuscript reads "a golden rule" (regulam auream).
(printed under page 432)
Page
- running head: ORIGENIS 856
- marginal letters: (none within this unit; D stands beside "est gloria et imperium", the end of Homily VI)
- old-edition numerals: (none)
- other: footnotes on this page called in Homily VI (another unit) belong to it: pointer only.
enim ut tubarum clangor increpuit, murorum dejectus est ambitus. Dixeramus etiam et prius, quod Jericho formam saeculi praesentis obtineat, cujus robur et munimenta sacerdotalibus tubis videmus esse destructa. Firmitas namque et munimenta quibus velut muris mundus iste nitebatur, idolorum cultus erat, divinationum fallacia arte daemonum ministrata, augurum atque aruspicum, magorumque commenta, quibus omnibus velut muris validissimis ambiebatur hic mundus. Insuper etiam diversis philosophorum dogmatibus et eminentissimis assertionibus ac disputationibus, velut proceris quibusdam et robustis turribus firmabatur. Veniens vero Dominus noster Jesus Christus, cujus ille prior filius Nave designabat adventum, mittit sacerdotes apostolos suos portantes tubas ductiles, praedicationis magnificam coelestemque doctrinam. Sacerdotali tuba primus in Evangelio suo Matthaeus increpuit. Marcus quoque, Lucas et Joannes suis singulis tubis sacerdotalibus cecinerunt. Petrus etiam duabus Epistolarum suarum personat tubis. Jacobus quoque et Judas. Addit nihilominus adhuc et Joannes tuba canere per Epistolas suas et Apocalypsim, et Lucas apostolorum gesta describens. Novissime autem ille veniens, qui dixit: « Puto autem nos Deus novissimos apostolos ostendit, » et in quatuordecim epistolarum suarum fulminans tubis, muros Jericho, et omnes idololatriae machinas, et philosophorum dogmata usque ad fundamenta dejecit.
for as soon as the blare of the trumpets sounded, the circuit of the walls was thrown down. We had also said before that Jericho bears the figure of the present world, whose strength and fortifications we see destroyed by the priestly trumpets. For the strength and fortifications on which, as on walls, this world relied were the worship of idols, the deceit of divinations ministered by the art of demons, the inventions of augurs and soothsayers and magicians: by all these, as by the strongest walls, this world was girded about. Moreover it was made firm also by the various dogmas of the philosophers and by their most eminent assertions and disputations, as by certain lofty and sturdy towers. But our Lord Jesus Christ, coming, Whose advent that earlier son of Nun foreshadowed, sends His apostles as priests carrying beaten trumpets, the magnificent and heavenly doctrine of preaching. Matthew first sounded the priestly trumpet in his Gospel. Mark also, Luke and John each blew upon their own priestly trumpets. Peter too sounds forth on the two trumpets of his Epistles; James also, and Jude. John moreover adds yet more, sounding the trumpet through his Epistles and the Apocalypse, and Luke as he describes the acts of the apostles. Last of all came he who said: "For I think that God has shown us apostles last," and thundering on the trumpets of his fourteen epistles he threw down to their very foundations the walls of Jericho, and all the engines of idolatry, and the dogmas of the philosophers.
2. Movet me sane etiam illud quod historia refert, quia non solum sacerdotes tubis cecinerunt, ut caderent muri Jericho, sed et audita voce tubae dicitur universus populus ululasse ululatu magno, vel, sicut in aliis exemplaribus habetur, jubilasse jubilo magno. Et quamvis iste sermo improprie translatus esse videatur, ἀλαλαγμός enim in Graeco scriptum est, quod neque jubilum, neque ululatum proprie significat, sed illam magis ostendit vocem, qua belli tempore exercitus clamorem consonum tollens, unanimiter sese cohortari ad praelium solet: tamen hic sermo in Scripturis jubilatio magis quam ululatio consuevit inscribi; ut ibi: « Jubilate Domino, omnis terra. » Et iterum: « Beatus populus qui scit jubilationem. » Quod etiam me permovet dictum, quid istud tantum sit operis quod beatum populum faciat. Non dixit, quia beatus populus qui scit mysteria, vel qui scit coeli ac terrae et siderum rationem: sed « beatus, inquit, populus qui scit jubilationem. » In aliis timor Dei beatum facit,
2. I am moved also, indeed, by what the history relates: that not only did the priests sound with trumpets so that the walls of Jericho should fall, but also, when the sound of the trumpet was heard, the whole people is said to have howled with a great howling, or, as is found in other copies, to have shouted for joy with a great jubilation. And although this word seems to have been translated improperly (for ἀλαλαγμός is written in the Greek, which properly means neither jubilation nor howling, but rather indicates that cry by which, in time of war, an army raising a shout in unison is wont to urge itself on with one mind to battle), yet in the Scriptures this word is customarily written as jubilation rather than as howling; as there: "Shout for joy to the Lord, all the earth." And again: "Blessed is the people that knows jubilation." This saying also moves me: what so great a work this is, that it should make a people blessed. He did not say, "Blessed is the people that knows the mysteries," or "that knows the reckoning of heaven and earth and the stars"; but "blessed," he says, "is the people that knows jubilation." In other places the fear of God makes one blessed,
Editors' notes and page, col. 857
Footnotes
(91) ‹anchor: iste nitebatur› · call in col 857
Iste nitebatur. Unus Ebroicensis : « iste utebatur. » Gemeticensis : « instituebatur. »
He relied on this. One Évreux manuscript: "he used this." The Jumièges manuscript: "he was instructed."
(printed under page 433)
(92) ‹anchor: not visible› · call in col 857
Codex Gemeticensis cum uno Ebroicensi : « assertionibus disputationum. » Mox idem Gemetic. « velut proceribus. »
The Jumièges codex, with one Évreux manuscript: "by the assertions of disputations." Shortly after, the same Jumièges manuscript: "as if to the nobles."
(printed under page 433)
(93) ‹anchor: duabus› · call in col 857
Duabus. Gemeticensis : « ex tribus. »
Two. The Jumièges manuscript: "of three."
(printed under page 433)
(94) ‹anchor: tantum sit operis› · call in col 857
Idem : « tanti sit operis. »
The same: "be of such great effect" (tanti sit operis).
(printed under page 433)
(95) ‹anchor: not visible› · call in col 857
Idem : « isti tali... elevanti fiet. »
The same: "isti tali ... elevanti fiet."
(printed under page 433)
Page
- running head: 857 IN LIBRUM JESU NAVE HOMILIA VII.
- marginal letters: A ‹enim ut tubarum clangor›; B ‹mittit sacerdotes apostolos suos›; C ‹2. Movet me sane›; D ‹scit jubilationem. Quod etiam me permovet›
- old-edition numerals: 412 after ‹philosophorum›
sed unum tantummodo hominem facit beatum. Sic enim dicit: « Beatus vir qui timet Dominum. » Alibi etiam plures fiunt beati, sicut pauperes spiritu, vel mansueti, vel pacifici, vel mundi corde. Hic autem beatitudo profusa est, et tanta hic nescio quae causa beatitudinis indicatur, ut universum pariter populum faciat beatum, qui tamen scierit jubilationem. Unde mihi videtur jubilatio ista indicare quemdam concordiae et unanimitatis affectum. Qui si incidat in duos vel tres Christi discipulos, omnia quaecunque petierint in nomine Salvatoris, praestat eis Pater coelestis. Si vero tanta fuerit beatitudo, ut universus populus concors et unanimis maneat, ut eadem dicant omnes in eodem sensu atque in eadem sententia permanentes, isto tali populo vocem unanimiter elevante, fiet illud quod scriptum est in Actibus apostolorum, quia terrae motus factus est magnus, ubi tunc unanimes orabant apostoli cum mulieribus, et Maria matre Jesu: et terrae motu facto destruentur, et cadent omnia quae terrena sunt, ac mundus ipse subvertetur. Audi denique Dominum et Salvatorem nostrum ad hoc ipsum suos milites cohortantem, quomodo dicit: « Confidite, ego vici mundum. » Illo ergo duce jam nobis victus est mundus, et muri ejus collapsi sunt, quibus homines saeculi nitebantur. Sed et unusquisque nostrum debet in semetipso ista complere. Habes in te Jesum ducem per fidem, fac tibi tubas ductiles, si sacerdos es; imo quia sacerdos es (gens enim regalis effectus es, et sacerdotium sanctum: de te enim scriptum est) fac tibi tubas ductiles ex Scripturis sanctis, inde duc sensus, inde sermones, propterea enim tubae ductiles appellantur. In ipsis cane, id est in psalmis et hymnis, in canticis spiritalibus cane, in propheticis sacramentis, in mysteriis legis, in apostolicis dogmatibus cane. Et si in talibus cecineris tubis, et septies arcam Testamenti circumtuleris, id est, si legis mystica praecepta ab evangelicis non separes tubis: si etiam jubilationis concentum de temetipso exigas, id est cogitationum et sensuum tuorum populus qui intra te est, concordem semper et consonam proferat vocem, et non aliquando verum dicas, aliquando personae potentis adulatus mendacio maculeris, si non te aliquando blandum remissio faciat, aliquando iracundia truculentum, si non arrogans erga modicos, et apud superbos humilis inveniaris, denique si non pugna intra te geritur, dum concupiscit caro adversus spiritum, et spiritus adversus carnem: si haec intra te jam consonant
but it makes only one man blessed. For so it says: "Blessed is the man who fears the Lord." Elsewhere, too, several are made blessed, such as the poor in spirit, or the meek, or the peacemakers, or the pure in heart. Here, however, blessedness is poured out abundantly, and here some cause of blessedness, I know not what, is shown so great that it makes the whole people alike blessed, provided only that it knows jubilation. Hence it seems to me that this jubilation indicates a certain disposition of concord and unanimity. If this befalls two or three disciples of Christ, the heavenly Father grants them whatever they ask in the name of the Saviour. But if the blessedness is so great that the whole people remains of one heart and one mind, so that all say the same thing, abiding in the same mind and in the same judgement, then, when such a people raises its voice with one accord, that will come to pass which is written in the Acts of the Apostles, that there was a great earthquake where the apostles were then praying with one accord with the women and Mary the mother of Jesus: and when the earthquake has come about, all things that are earthly will be destroyed and will fall, and the world itself will be overturned. Hear, then, our Lord and Saviour exhorting His soldiers to this very thing, as He says: "Take courage, I have conquered the world." Under His leadership, then, the world has already been conquered for us, and its walls, on which the men of this age relied, have collapsed. But each one of us also ought to fulfil these things in himself. You have Jesus within you as your leader through faith; make yourself beaten trumpets, if you are a priest; nay rather, because you are a priest (for you have been made a royal nation and a holy priesthood: for it is of you that this is written), make yourself beaten trumpets from the holy Scriptures; draw out from them meanings, draw out from them discourses, for that is why they are called beaten trumpets. Sound on them, that is, sound in psalms and hymns, in spiritual canticles; sound in the prophetic sacraments, in the mysteries of the law, in the apostolic doctrines. And if you sound on such trumpets, and carry the ark of the Covenant around seven times, that is, if you do not separate the mystical precepts of the law from the trumpets of the Gospel; if also you demand of yourself the harmony of jubilation, that is, that the people of your thoughts and senses which is within you always utter a concordant and harmonious voice, and that you do not at one time speak the truth and at another, flattering a powerful person, stain yourself with a lie; if slackness does not at one time make you fawning and anger at another time savage; if you are not found arrogant towards the lowly and humble before the proud; if, in short, no battle is waged within you, while the flesh lusts against the spirit and the spirit against the flesh: if these things within you are already in harmony
Editors' notes and page, col. 858
Footnotes
(96) ‹anchor: tubas ductiles› · call in col 858
Si sacerdos es, imo quia sacerdos es, gens enim regalis effectus es, et sacerdotium sanctum ; de te enim scriptum est : Fac tibi tubas ductiles. Haec omnia desiderantur in libris antea editis, sed reperiuntur in omnibus mss.
If you are a priest — nay rather, since you are a priest, for you have been made a royal nation and a holy priesthood; for of you it is written — make yourself trumpets of beaten metal. All this is wanting in the books previously printed, but it is found in all the manuscripts.
(printed under page 433)
(97) ‹anchor: jubilationis concentum› · call in col 858
Gemet. et unus Ebroicensis : « sed etiam jubilationis de temetipso exigas concentum. » Libb. editi pro « concentum, » habent « consensum. »
The Jumièges and one Évreux manuscript: "but if you also demand of yourself the harmony of jubilation." The printed books have "consensum" (agreement) for "concentum" (harmony).
(printed under page 433)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA VII. 858
- marginal letters: A ‹sed unum tantummodo hominem›; B ‹tali populo vocem unanimiter›; C ‹quia sacerdos es (gens enim›; D ‹mendacio maculeris›
- old-edition numerals: (none)
et concordant, vocem jubilationis emitte, quoniam tibi destructus et dejectus est mundus. Talis, opinor, erat ille, qui confidenter dicebat: « Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. »
and in concord, send forth the voice of jubilation, because for you the world has been destroyed and cast down. Such, I think, was he who said with confidence: "But far be it from me to glory, except in the cross of our Lord Jesus Christ, through Whom the world has been crucified to me, and I to the world."
3. Adhuc me tamen movet aliquid in loco, parum mihi sensisse videor de jubilatione, humilia dixisse de magnis. In adventu Jesu muri Jericho subversi sunt, in adventu mei Domini Jesu mundus vincitur. Quomodo tamen vincitur mundus, scire velim manifestius, et lucidius intelligere quae dicuntur. Volo ergo ego ipse qui doceo vos, vobiscum pariter discere. Paulum nobis communiter adhibeamus magistrum. Ipse est enim symmystes Christi, qui nobis possit indicare quomodo Christus vicerit mundum. Audi ergo ipsum dicentem: « Quod erat contrarium nobis, tulit illud de medio, affigens illud cruci suae, et exuens principatus et potestates transduxit, libere triumphans eos in ligno crucis. » Ex his ergo verbis illud intelligo, quod videntes pugnam Jesu coelestes virtutes, principatus et potestates contrarias exutas potestatibus suis, alligatum fortem, et vasa ejus diripi, increpuerunt tubis suis coelestibus, quia alligato principe hujus mundi, victus est mundus, et vocem jubilationis in triumpho Christi coelestis exercitus dedit. Vere ergo beatus est populus gentium, qui novit talem hanc jubilationem coelestis exercitus, et qui mysteria agnoscit et credit.
3. Yet something in the passage still moves me; I seem to have understood too little about the jubilation, to have said lowly things about great ones. At the coming of Jesus the walls of Jericho were overthrown; at the coming of my Lord Jesus the world is conquered. Yet how the world is conquered I should like to know more plainly, and to understand more clearly what is said. I therefore, who teach you, wish to learn together with you. Let us take Paul as our common teacher. For he is the fellow-initiate of Christ, who can show us how Christ conquered the world. Hear him, then, saying: "What was against us He took out of the way, fixing it to His cross; and stripping the principalities and powers He led them away, triumphing over them openly on the wood of the cross." From these words, then, I understand this: that the heavenly powers, seeing the battle of Jesus, the opposing principalities and powers stripped of their powers, the strong man bound and his goods plundered, sounded on their heavenly trumpets; because, the prince of this world being bound, the world was conquered, and the heavenly army raised the voice of jubilation at the triumph of Christ. Truly, then, blessed is the people of the Gentiles that knows such a jubilation as this of the heavenly army, and that recognizes and believes the mysteries.
4. Sed videamus quid est quod in sequentibus indicatur. Dicit enim Jesus: « Custodite vos ab anathemate, ne forte concupiscatis et tollatis ab anathemate, et faciatis castra filiorum Israel anathema, et conteratis nos et omnem synagogam Domini. » Tale est quod indicatur in his verbis: Videte ne quid in vobis saeculare habeatis, ne saeculares mores, ne vitia, ne tergiversationem de saeculo vobiscum ad Ecclesiam deferatis. Sed anathema sit vobis omnis conversatio saecularis. Nolite divinis mundana miscere, nolite negotia saeculi Ecclesiae secretis inserere. Hoc est quod et Joannes Epistolae suae personat tuba dicens: « Nolite diligere mundum, neque ea quae in mundo sunt. » Et Paulus similiter: « Nolite, inquit, conformari huic mundo. » Qui enim haec faciunt, accipiunt de anathemate. Sed et illi qui, verbi causa, cum Christiani sint, solemnitates gentium celebrant, anathema
4. But let us see what it is that is indicated in what follows. For Jesus says: "Keep yourselves from the accursed thing, lest perhaps you covet and take of the accursed thing, and make the camp of the sons of Israel accursed, and crush us and all the congregation of the Lord." What is indicated in these words is something like this: See that you have nothing worldly in you; that you do not bring with you into the Church worldly habits, or vices, or the evasions of the world. But let every worldly way of life be accursed to you. Do not mingle the things of the world with the things of God; do not thrust the business of the world into the hidden things of the Church. This is what John too sounds forth on the trumpet of his Epistle, saying: "Do not love the world, nor the things that are in the world." And Paul likewise: "Do not," he says, "be conformed to this world." For those who do these things take of the accursed thing. But those also who, for example, though they are Christians, celebrate the solemn feasts of the Gentiles, the accursed thing
Editors' notes and page, col. 859
Footnotes
(98) ‹anchor: Domini nostri› · call in col 859
Sangerm. « nostri. » Libb. editi : « mei. »
The Saint-Germain manuscript: "of ours." The printed books: "of mine."
(printed under page 434)
(99) ‹anchor: symmystes› · call in col 859
Idem cum uno Ebroicensi : « symmystes. » Gemetic. « subminister. » Libb. editi : « minister. »
The same, with one Évreux manuscript: "fellow initiate" (symmystes). The Jumièges manuscript: "under-minister." The printed books: "minister."
(printed under page 434)
(1) ‹anchor: vocem jubilationis› · call in col 859
Gemetic. « ex voce jubilationis, » et post « exercitus » omittit « dedit. »
The Jumièges manuscript reads "from the voice of jubilation," and after "army" omits "gave."
(printed under page 434)
(2) ‹anchor: solemnitates gentium› · call in col 859
Sangerm. « gentium. » Libb. editi : « Gentilium. »
The Saint-Germain manuscript: "of the nations" (gentium). The printed books: "of the Gentiles" (Gentilium).
(printed under page 434)
(3) ‹anchor: anathema (call printed after "thema" at the head of col 860)› · call in col 859
Mss., « anathema. » Libb. editi : « anathemata. »
The manuscripts: "anathema" (singular). The printed books: "anathemata" (plural).
(printed under page 434)
Page
- running head: 859 ORIGENIS
- marginal letters: A ‹sonant et concordant›; B ‹Christi, qui nobis possit›; C ‹tus, et qui mysteria agnoscit›; D ‹similiter : « Nolite, inquit›
- old-edition numerals: 413 before ‹Volo ergo›
in Ecclesias introducunt. Qui de astrorum cursibus vitam hominum et gesta perquirunt, qui volatus avium et caetera hujusmodi quae in saeculo prius observabantur, inquirunt, de Jericho anathema inferunt in Ecclesiam, et polluunt castra Domini, et vinci faciunt populum Dei. Sed et multa alia peccata sunt per quae anathema de Jericho introducitur in Ecclesiam; per quae populus Dei vincitur et prosternitur ab inimicis. Aut non et Apostolus haec eadem praecipit, cum dicit: « Modicum fermentum totam massam corrumpit? »
they bring into the churches. Those who search out the life and deeds of men from the courses of the stars, who inquire into the flights of birds and other things of this kind which were formerly observed in the world, bring the accursed thing from Jericho into the Church, and pollute the camp of the Lord, and cause the people of God to be conquered. But there are many other sins too through which the accursed thing from Jericho is brought into the Church; through which the people of God is conquered and laid low by its enemies. Or does not the Apostle also enjoin these same things when he says: "A little leaven corrupts the whole lump"?
5. Sed videamus jam nunc quae sequuntur. Subversa Jericho, Raab meretrix salvatur sola. Sic enim scriptum est de ea: « Et Rahab meretricem et omnem domum patris ejus vivificavit Jesus, et adjecta est ad Israel usque in hodiernum diem. » Vellem requirere a Judaeis, et ab iis qui Christiani quidem dicuntur, sed in Scripturis adhuc sensum Judaicum servant, quomodo exponant Raab meretricem adjectam esse domui Israel usque in hodiernum diem. Quomodo Raab usque in hodiernum diem adjecta esse dicitur? Hoc enim Scripturae sanctae moris est dicere de iis quae usque ad finem vel vitae vel saeculi permanent. Verbi causa, ut ait: « Hic pater est Moabitarum usque in hodiernum diem, » quod significat usque in finem saeculi. Et iterum dicitur in Evangelio, quia diffamatus est sermo hic apud Judaeos usque in hodiernum diem; id est usquequo saeculum stat. Rahab vero meretrix quomodo adjecta dicitur domui Israel usque in hodiernum diem? Nunquid matri successio posteritatis ascribitur, ut videatur in sobolis reparatione servari? An illud magis intelligendum est, quod vero Israeli adjuncta ac sociata est usque in hodiernum diem? Et si vis manifestius videre quomodo Rahab adjungitur Israeli, intuere quomodo ramus oleastri inseritur in radicem bonae olivae, et intelliges quomodo ii qui inserti sunt fidei Abrahae et Isaac et Jacob, recte appositi dicuntur et adjecti ad Israel usque in hodiernum diem: quia in illorum radicem nos rami oleastri ex gentibus assumpti, qui aliquando meretricabamur, lignum et lapidem pro Deo vero colentes, appositi sumus usque in hodiernum diem: et facti sumus propter fidem Christi nos sursum, ille autem populus qui permansit incredulus, deorsum, secundum Deuteronomii prophetiam. Si quis ergo habet in se Christum, qui
5. But let us now see what follows. When Jericho has been overthrown, Rahab the harlot alone is saved. For so it is written of her: "And Jesus kept alive Rahab the harlot and all her father's house, and she was added to Israel even to this day." I should like to ask the Jews, and those who are indeed called Christians but still keep a Jewish sense in the Scriptures, how they explain that Rahab the harlot was added to the house of Israel even to this day. How is Rahab said to have been added even to this day? For it is the custom of holy Scripture to say this of things that endure to the end either of life or of the world. For example, as it says: "He is the father of the Moabites even to this day," which signifies to the end of the world. And again it is said in the Gospel that this saying was spread abroad among the Jews even to this day; that is, as long as the world stands. But how is Rahab the harlot said to have been added to the house of Israel even to this day? Is the succession of posterity ascribed to the mother, so that she seems to be preserved in the renewal of her offspring? Or is it rather to be understood that she has been joined and associated with the true Israel even to this day? And if you wish to see more plainly how Rahab is joined to Israel, consider how the branch of the wild olive is grafted into the root of the good olive, and you will understand how those who have been grafted into the faith of Abraham and Isaac and Jacob are rightly said to have been set beside and added to Israel even to this day: because we, the branches of the wild olive taken from the Gentiles, who once played the harlot, worshipping wood and stone instead of the true God, have been set into their root even to this day; and through faith in Christ we have been made to be above, while that people which remained unbelieving [has been made to be] below, according to the prophecy of Deuteronomy. If anyone, then, has Christ within him, Who
Editors' notes and page, col. 860
Footnotes
(4) ‹anchor: populus Dei vincitur› · call in col 860
In Ecclesiam, per quae populus Dei vincitur. Haec desunt in libb. antea editis, sed exstant in omnibus mss.
Into the Church, through which things the people of God is overcome. These words are wanting in the books previously printed, but they stand in all the manuscripts.
(printed under page 434)
(5) ‹anchor: Rahab vero meretrix› · call in col 860
Sangerm. et Gemeticensis : « mulier. »
The Saint-Germain and Jumièges manuscripts: "woman."
(printed under page 434)
(6) ‹anchor: in illorum radicem› · call in col 860
Sangerm. « radicem. » Libb. editi : « radices. »
The Saint-Germain manuscript: "root" (radicem). The printed books: "roots" (radices).
(printed under page 434)
(7) ‹anchor: pro Deo vero› · call in col 860
Vero. Deest in libris editis, exstat vero in omnibus mss.
True. It is wanting in the printed books, but it stands in all the manuscripts.
(printed under page 434)
(8) ‹anchor: permansit incredulus› · call in col 860
Gemetic. et Sangerm. « incredulus. » Libb. editi : « in incredulitate. »
The Jumièges and Saint-Germain manuscripts: "unbelieving." The printed books: "in unbelief."
(printed under page 434)
Page
- running head: ORIGENIS 860
- marginal letters: A ‹thema in Ecclesias introducunt›; B ‹adjecta est ad Israel›; C ‹Rahab vero meretrix›; D ‹diem : et facti sumus›
- old-edition numerals: (none)
est omnium caput, hic efficitur in caput. Illi enim negaverunt Christum Jesum, et effecti sunt in caudam, et qui erant primi, facti sunt novissimi.
is the Head of all, he is made the head. For they denied Christ Jesus, and were made the tail, and those who were first have become last.
6. Sed et illud non otiose transcurrendum est, quod uno peccante ira super omnem populum venit. Hoc quando accidit? quando sacerdotes qui populo praesunt, erga delinquentes benigni volunt videri, et verentes peccantium linguas ne forte male de eis loquantur, sacerdotalis severitatis immemores, nolunt implere quod scriptum est: « Peccantem coram omnibus argue, ut caeteri metum habeant, » et iterum: « Auferte malum ex vobis ipsis. » Nec zelo Dei succensi imitantur Apostolum dicentem: « Tradidi hujusmodi hominem Satanae in interitum carnis, ut spiritus salvus fiat. » Neque illud evangelicum implere student, ut si viderint peccantem, primo secrete conveniant, post etiam duobus vel tribus arbitris. Quod si contempserit, et post Ecclesiae correptionem non fuerit emendatus, de Ecclesia expulsum velut gentilem habeant ac publicanum. Et dum uni parcunt, universae Ecclesiae moliuntur interitum. Quae ista bonitas? quae ista misericordia est, uni parcere, et omnes in discrimen adducere? Polluitur enim ex uno peccatore populus. Sicut ex una ove morbida grex universus inficitur, sic etiam uno vel fornicante, vel aliud quodcunque sceleris committente, plebs universa polluitur. Et ideo observemus nos invicem, et uniuscujusque conversatio nota sit, maxime sacerdotibus et ministris. Nec putent se recte dicere, Quid hoc ad me spectat si alius male agit? Hoc est dicere caput ad pedes, Quid ad me pertinet si dolent? Si male habent pedes mei, non mea interest, dummodo caput in sanitate perduret. Aut si dicat oculus manui: Non indigeo opera tua, quid ad me pertinet si doles? Si vulnerata es, nunquid ego oculus conturbabor ex aegritudine manus? Tale ergo est quod agunt ii qui Ecclesiis praesunt, non cogitantes quia unum corpus sumus omnes qui credimus, unum Deum habentes, qui nos in unitate constringit et continet,
6. But this too must not be passed over idly: that when one man sinned, wrath came upon the whole people. When does this happen? When the priests who are set over the people wish to appear kind towards those who offend, and, fearing the tongues of sinners lest perhaps they speak ill of them, forgetful of priestly severity, they will not fulfil what is written: "Rebuke a sinner before all, so that the rest may have fear," and again: "Remove the evil from among yourselves." Nor, kindled with zeal for God, do they imitate the Apostle who says: "I have delivered such a man to Satan for the destruction of the flesh, that the spirit may be saved." Nor are they eager to fulfil that saying of the Gospel, that if they see someone sinning they should first meet him in private, then also with two or three witnesses; but if he scorns this, and after the Church's rebuke has not been amended, they should hold him, cast out of the Church, as a heathen and a publican. And while they spare one, they bring about the destruction of the whole Church. What kindness is this? What mercy is this, to spare one and bring all into peril? For the people is polluted by one sinner. Just as the whole flock is infected by one diseased sheep, so too, when one man commits fornication or any other crime, the whole people is polluted. And therefore let us watch over one another, and let the way of life of each be known, above all to the priests and ministers. And let them not think they say rightly, "What does it concern me if another does wrong?" That is for the head to say to the feet, "What does it matter to me if they are in pain? If my feet are in a bad way, it is no concern of mine, so long as the head remains in health." Or as if the eye should say to the hand, "I have no need of your service; what does it matter to me if you are in pain? If you are wounded, shall I, the eye, be troubled by the sickness of the hand?" Such, then, is what those do who are set over the churches, not considering that we who believe are all one body, having one God, Who binds us together in unity and holds us together,
Editors' notes and page, col. 861
Footnotes
(9) ‹anchor: non otiose› · call in col 861
Sed et illud non otiose, etc. Citatur hic locus ab Jona Aurelianensi episcopo lib. I De institutione laicali, cap. 18.
But that too not idly, etc. This passage is quoted by Jonas, bishop of Orléans, On the Instruction of the Laity, book 1, chapter 18.
(printed under page 435)
(10) ‹anchor: Hoc quando accidit› · call in col 861
Gemetic. « hoc quando accidit ? » Sangerm. « hoc quomodo accidit ? » Libb. editi : « hoc modo accidit. »
The Jumièges manuscript: "when did this happen?" The Saint-Germain manuscript: "how did this happen?" The printed books: "it happened in this way."
(printed under page 435)
(11) ‹anchor: metum habeant› · call in col 861
Mss., « metum. » Libb. editi : « timorem. »
The manuscripts: "dread" (metum). The printed books: "fear" (timorem).
(printed under page 435)
(12) ‹anchor: zelo Dei succensi› · call in col 861
Codex Gemeticensis : « succensi. » Libb. editi : « succincti. »
The Jumièges codex: "kindled" (succensi). The printed books: "girded" (succincti).
(printed under page 435)
(13) ‹anchor: Ecclesiae correptionem› · call in col 861
Omnes mss. « et post Ecclesiae correptionem. » Libb. editi : « et post haec Ecclesiae correptione. »
All the manuscripts: "and after the Church's rebuke." The printed books: "and after these things, by the Church's rebuke."
(printed under page 435)
(14) ‹anchor: …tum› · call in col 861
Gemeticensis : « et dum non purgant universa, Ecclesiae moliuntur interitum. »
The Jumièges manuscript: "and while they do not cleanse all things, they contrive the Church's ruin."
(printed under page 435)
(15) ‹anchor: sceleris committente› · call in col 861
Idem : « sic etiam per unum vel fornicantem vel aliud quodcunque sceleris committentem. »
The same: "so too through one man, either fornicating or committing some other crime."
(printed under page 435)
Page
- running head: 861 IN LIBRUM JESU NAVE HOMILIA VII.
- marginal letters: A ‹est omnium caput›; B ‹salvus fiat. Neque illud›; C ‹satio nota sit, maxime›; D (printed beside the footnotes, not beside this column's text)
- old-edition numerals: 414 after ‹student,›
Christum, cujus corporis tu, qui Ecclesiae praesides, oculus es, propterea utique ut omnia circumspicias, omnia circumlustres, etiam ventura praevideas. Pastor es, vides oviculas Domini ignaras periculi ferri ad praecipitia, et per praerupta pendere, non occurris? non revocas? non saltem voce cohibes et correptionis clamore deterres? Sic immemor es Dominici sacramenti, ut cum ille derelictis nonaginta novem in coelestibus, propter unam oviculam quae erraverat, ad terram descenderit, et inventam vectaverit humeris suis ad coelum, nos in nullo prorsus in curandis oviculis magistri pastoris sequamur exemplum? Haec non ideo dicimus, ut pro levi culpa aliquis abscindatur: sed si forte commonitus quis et correptus pro delicto semel et iterum ac tertio, nihil emendationis ostenderit, utamur medici disciplina. Si oleo perunximus, si emplastris mitigavimus, si malagmate mollivimus, nec tamen cedit medicamentis tumoris duritia, solum superest remedium de⟨s⟩ecandi. Sic enim Dominus dicit: « Si dextera manus tua scandalizaverit te, abscide eam, et projice abs te. » Nunquidnam manus corporis nostri aliquando scandalizat nos, ut de hac manu corporis Evangelium dicat: « Abscide eam et projice abs te? » Sed hoc est quod dicit, ut ego qui videor tibi manus esse dextera, et presbyter nominor, et verbum Dei videor praedicare, si aliquid contra ecclesiasticam disciplinam, et Evangelii regulam gessero, ita ut scandalum tibi et Ecclesiae faciam, in uno consensu Ecclesia universa conspirans excidat me dexteram suam, et projiciat a se. Expedit enim tibi et Ecclesiae absque me manu tua, quae male agendo scandalum feci, introire in regnum coelorum, quam mecum ire in gehennam. Haec idcirco diximus, quia videmus in Scripturis sanctis referri, quod propter unum peccantem anathema facti sunt filii Israel, ita ut vincerentur ab hostibus.
Christ, of Whose body you, who preside over the Church, are the eye, surely for this reason, that you may look around at all things, survey all things, and foresee even what is to come. You are a shepherd: you see the little sheep of the Lord, unaware of danger, carried towards the precipices and hanging over the steep places, and do you not run to meet them? do you not call them back? do you not at least restrain them with your voice and frighten them off with the cry of rebuke? Are you so forgetful of the Lord's mystery, that, whereas He, leaving the ninety-nine in the heavens, came down to earth for the sake of one little sheep that had strayed, and, having found it, carried it on His shoulders to heaven, we should in no way at all follow the example of the master shepherd in caring for the little sheep? We do not say these things so that anyone should be cut off for a light fault; but if perhaps someone, admonished and rebuked for an offence once and again and a third time, shows no amendment, let us use the discipline of the physician. If we have anointed with oil, if we have soothed with plasters, if we have softened with poultices, and still the hardness of the swelling does not yield to the medicines, the only remedy left is to cut it away. For so the Lord says: "If your right hand causes you to stumble, cut it off and cast it from you." Does a hand of our body ever cause us to stumble, so that the Gospel should say of this hand of the body, "Cut it off and cast it from you"? But this is what He says: that if I, who seem to you to be the right hand, and am called a presbyter, and seem to preach the word of God, should do anything against the discipline of the Church and the rule of the Gospel, so as to cause scandal to you and to the Church, the whole Church, united in one consent, should cut me off, its right hand, and cast me from itself. For it is better for you and for the Church to enter the kingdom of heaven without me, your hand, who by doing evil caused scandal, than to go with me into Gehenna. We have said these things because we see it related in the holy Scriptures that on account of one sinner the sons of Israel were made accursed, so that they were conquered by their enemies.
7. Sed videamus et ipsum peccatum ejus quale sit: Furatus est, inquit, linguam auream, et posuit
7. But let us see also of what kind his sin itself was: He stole, it says, a golden tongue, and put
Editors' notes and page, col. 862
Footnotes
(16) ‹anchor: net, Christum› · call in col 862
Mss. « Christum. » Libb. editi : « Christus. »
The manuscripts: "Christum" (accusative). The printed books: "Christus" (nominative).
(printed under page 435)
(17) ‹anchor: per praerupta pendere› · call in col 862
Gemeticensis : « ad praerupta pendere. » Unus Ebroicensis : « ad praerupta tendere. »
The Jumièges manuscript: "to hang over the precipices." One Évreux manuscript: "to make for the precipices."
(printed under page 435)
(18) ‹anchor: voce cohibes› · call in col 862
Gemetic. « prohibes. »
The Jumièges manuscript: "you forbid."
(printed under page 435)
(19) ‹anchor: Sic immemor es› · call in col 862
Omnes mss. « sic immemor es. » Libb. editi : « sic memor es. »
All the manuscripts: "so unmindful are you." The printed books: "so mindful are you."
(printed under page 435)
(20) ‹anchor: ad terram› · call in col 862
Sangerman. « ad terram. » Libb. editi : « ad terras. » Ibidem codex Gemetic. « inventam revocaverit humeris suis. »
The Saint-Germain manuscript: "to the earth" (singular). The printed books: "to the lands" (plural). In the same place the Jumièges codex: "having found it, he brought it back on his shoulders."
(printed under page 435)
(21) ‹anchor: aliquis abscindatur› · call in col 862
Sangermanensis cum uno Ebroicensi : « excidatur. »
The Saint-Germain manuscript, with one Évreux manuscript: "let it be cut off."
(printed under page 435)
(22) ‹anchor: Sed hoc est› · call in col 862
Libb. antea editi : « an de hac manu... dicit : Abscinde eam et projice abs te ? Hoc est. » Sed omnes mss. ut in nostro textu.
The books previously printed: "or does he say of this hand ... Cut it off and cast it from you? That is." But all the manuscripts read as in our text.
(printed under page 435)
(23) ‹anchor: tibi et Ecclesiae› · call in col 862
Omnes mss. « tibi et Ecclesiae. » Libb. editi : « tibi Ecclesiae. »
All the manuscripts: "to you and to the Church." The printed books: "to you, the Church."
(printed under page 435)
(24) ‹anchor: tibi et Ecclesiae› · call in col 862
Omnes mss. iterum : « tibi et Ecclesiae. » Libb. editi ut supra.
All the manuscripts again: "to you and to the Church." The printed books as above.
(printed under page 435)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA VII. 862
- marginal letters: A ‹net, Christum, cujus corporis›; B ‹quis et correptus pro delicto›; C ‹gelii regulam gessero›; D (beside the footnotes, at "(16) Mss.")
- old-edition numerals: (none)
eam in tabernaculo suo. Non puto in illo furto parvi auri tantam vim fuisse peccati, ut tam numerosam Domini Ecclesiam macularet. Sed videamus ne forte interioris intelligentiae sit tanta et tam gravis acerbitas ista peccati. Multus decor est in verbis, et multa in philosophorum vel rhetorum sermonibus pulchritudo, qui omnes de civitate sunt Jericho, id est, hujus mundi homines. Si ergo invenias apud philosophos perversa dogmata luculenti sermonis assertionibus decorata, ista est lingua aurea. Sed vide ne te decipiat fulgor operis, ne te rapiat sermonis aurei pulchritudo: memento, quia Jesus anathema jussit esse omne aurum quod in Jericho fuerit inventum. Si poetam legeris modulatis versibus, et praefulgido carmine deos deasque texentem, ne delecteris eloquentiae suavitate. Lingua aurea est: si eam sustuleris et posueris in tabernaculo tuo: si introduxeris in cor tuum ea quae ab illis asseruntur, pollues omnem Ecclesiam Domini. Hoc fecit infelix Valentinus, et Basilides, hoc fecit et Marcion haereticus. Furati sunt isti linguas aureas de Jericho, et philosophorum nobis non rectas in Ecclesias introducere conati sunt sectas, et polluere omnem Ecclesiam Domini. Sed nos praecedens Patrum sequamur exemplum, discutiamus diligentius ne quis absconditam in tabernaculo suo habeat Jerichontiam linguam, et abjiciamus malum ex nobis ipsis, quia etiam si nos cessamus, arguet Deus, ita ut ipse sponte confiteatur et dicat: Furatus sum linguam auream et dextralia pura. Vides cujusmodi furatus est furtum? linguam furatur et dextralia pura. Pura autem dextralia sunt opera in quibus divinum nihil miscetur, sed totum secundum hominem geritur. Denique et nostris in disputationibus moris est dicere, quia Christum non purum hominem dicimus, sed Deum et hominem confitemur. Illud autem quod de Jericho furatur, purum esse dicitur, id est sine Deo, quae utique furanti exstitit causa peccati. Et ideo nos nihil purum et humanum de Christo sentiamus, sed Deum pariter atque hominem fateamur, quia et sapientia Dei multiplex dicitur, ut per haec mereamur participium sumere sapientiae Dei, qui est Christus Jesus Dominus noster, cui est gloria et imperium in saecula saeculorum. Amen.
it in his tent. I do not think that in that theft of a little gold there was so great a force of sin that it should stain so numerous a Church of the Lord. But let us see whether perhaps this so great and so grievous bitterness of sin belongs to a more inward understanding. There is much grace in words, and much beauty in the discourses of philosophers or rhetoricians, who are all of the city of Jericho, that is, men of this world. If, then, you find among the philosophers perverse doctrines adorned with the assertions of brilliant speech, that is the golden tongue. But see that the glitter of the work does not deceive you, that the beauty of golden speech does not carry you away: remember that Jesus commanded that all the gold found in Jericho should be accursed. If you read a poet weaving gods and goddesses in measured verses and resplendent song, do not be delighted by the sweetness of his eloquence. It is a golden tongue: if you take it up and put it in your tent, if you bring into your heart the things asserted by them, you will pollute the whole Church of the Lord. This the unhappy Valentinus did, and Basilides; this too did Marcion the heretic. These men stole golden tongues from Jericho, and tried to bring into the churches for us the crooked sects of the philosophers, and to pollute the whole Church of the Lord. But let us follow the example of the Fathers who went before us; let us search out more carefully lest anyone have a tongue of Jericho hidden in his tent; and let us cast the evil out from among ourselves, for even if we fail to act, God will convict him, so that he himself of his own accord confesses and says: I stole a golden tongue and pure bracelets. Do you see what kind of theft he committed? He steals a tongue and pure bracelets. Now pure bracelets are works in which nothing divine is mingled, but everything is done according to man. Indeed, it is also our custom in our disputations to say that we do not call Christ a mere man, but confess Him God and man. But that which is stolen from Jericho is said to be pure, that is, without God, and this was surely the cause of sin for the thief. And therefore let us think nothing merely and only human about Christ, but let us confess Him God and man alike, since the wisdom of God too is called manifold, so that through these things we may be found worthy to receive a share in the wisdom of God, Who is Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA VIII. De iis quae in eversione Hay gesta sunt, et de rege ejus, ex parte, et de gemino ligno.
HOMILY VIII. On the things that were done in the overthrow of Ai, and on its king, in part, and on the twofold wood.
1. Deprecamur vos, o auditores sacrorum voluminum, non cum taedio vel fastidio ea quae leguntur
1. We beg you, O hearers of the sacred volumes, not with weariness or distaste the things that are read
Editors' notes and page, col. 863
Footnotes
(25) ‹anchor: not visible› · call in col 863
Ebroicensis unus : « haereticus. » Libb. editi : « haeretici. » Utrumque desideratur in Sangermanensi.
One Évreux manuscript: "heretic" (singular). The printed books: "heretics" (plural). Both are wanting in the Saint-Germain manuscript.
(printed under page 436)
(26) ‹anchor: de rege ejus› · call in col 863
Gesta sunt et de rege ejus, etc. Sic codex Sangermanensis. In Gemeticensi deest, « et de ligno gemino. » Libb. editi habent, « gesta sunt, et de ligno gemino, et de rege ejus, vel quomodo eam incendio dederit Jesus, ut non habitetur in aeternum. »
Were done, and of its king, etc. So the Saint-Germain codex. In the Jumièges manuscript "and of the twin tree" is wanting. The printed books have: "were done, and of the twin tree, and of its king, or how Jesus gave it to the fire, that it should never be inhabited for ever."
(printed under page 436)
Page
- running head: 863 ORIGENIS
- marginal letters: A ‹suit eam in tabernaculo suo›; B ‹que texentem, ne delecteris›; C ‹confiteatur et dicat›; D ‹Dominus noster, cui est gloria›
- old-edition numerals: 415 before ‹est furtum›
audire pro eo quod minus delectabilis eorum videtur esse narratio. Scire etenim debetis digna quidem esse sancti Spiritus eloquio quae leguntur: sed ad explananda ea indigemus gratia Spiritus sancti, illa quam dicit Apostolus: « Alii autem per Spiritum datur sermo sapientiae, alii sermo scientiae secundum eumdem Spiritum. » Ista igitur etiam nos in locis praesentibus indigemus, in quibus refertur quod Jesus successit Moysi, et ipse populum ducit, et adumbratur in praesenti lectione talis quaedam historia. Qui habitabant Hay civitatem, primo quidem visi sunt vincere et vertere filios Israel propter peccatum quod admiserant. Postea vero quam ablatum est malum de medio ipsorum, jubetur a Deo dux populi Jesus in duas partes dividere populum, ut pars simulet fugam, pars autem subsistat in insidiis quibus decipiatur Hay, cum praeceperit Jesus. Quibus ita dispositis, rex Hay videns Jesum et filios Israel eminus, concitatur adversum eos in praelium. Illis vero simulantibus fugam, isti acrius insectantur, et velut spolia ducturi de hostibus, omnes simul ex urbe procedunt, ita ut, sicut Scriptura dicit, relinquerent vacuam civitatem. Sed posteaquam in constitutum progressi sunt locum, conversus Jesus signum dedit, ut exsurgerent qui in insidiis erant, et dorsa hostium caederent: et ita illi novissimi, et isti primi medios hostes conclusos interimunt universos. Et hoc modo victis iis qui habitabant Hay, regem ipsorum suspenderunt in ligno gemino.
to hear, because their narrative seems less delightful. For you ought to know that the things which are read are indeed worthy of the utterance of the Holy Spirit; but to explain them we need the grace of the Holy Spirit, that of which the Apostle speaks: "To one through the Spirit is given the word of wisdom, to another the word of knowledge according to the same Spirit." This, then, we too need in the present passages, in which it is related that Jesus succeeded Moses, and himself leads the people; and in the present reading a history of this kind is sketched. Those who inhabited the city of Ai at first seemed to conquer and rout the sons of Israel because of the sin that they had committed. But after the evil had been removed from their midst, Jesus, the leader of the people, is commanded by God to divide the people into two parts, so that one part should feign flight, while the other part should lie in wait in an ambush by which Ai should be deceived, when Jesus gave the command. When things had been so arranged, the king of Ai, seeing Jesus and the sons of Israel at a distance, is roused against them to battle. And as they feigned flight, these pursued the more fiercely, and, as if about to carry off spoils from their enemies, all went out together from the city, so that, as Scripture says, they left the city empty. But after they had advanced to the appointed place, Jesus turned and gave the signal for those who were in ambush to rise up and strike the enemy in the rear; and so these from behind and those in front slay all the enemy, shut in between them. And in this way, those who inhabited Ai being conquered, they hanged their king on a twofold wood.
2. His auditis verisimile est auditores dicere, Quo mihi haec? quid mihi confert si cognoscam quod victi sunt ii qui habitant Hay, quasi non similia, aut etiam potentiora bella, vel gesta sint, vel gerantur? Haec fuit cura Spiritus sancti, ut relictis tot et tantarum nobilium excidiis urbium, praedium civitatis Hay scriptum sacris voluminibus mandaretur? Temerarium fortasse sit quod facimus, tam ardua et tam difficilia Scripturae sanctae loca explanare conantes: sed si nos orationibus vestris juvetis, non solum culpam effugiemus audaciae, verum et devotionem nostram amplexus Pater Verbi Deus dabit verbum in adapertione oris nostri, quo et vos aedificemini, et nos non indevoti pareamus. Orantes ergo et intenti animis audite. Primo propter peccata victi sumus, et ii qui habitabant Hay quamplurimos ex nobis interfecerunt. Hay interpretatur chaos. Chaos autem locum vel habitaculum esse novimus contrariarum virtutum, quarum rex et princeps diabolus est. Adversus hunc veniens Jesus, in duas partes dividit populum,
2. When they have heard these things, it is likely that the hearers will say: "What are these things to me? What does it profit me to know that those who dwell in Ai were conquered, as though similar or even mightier wars have not been waged or are not being waged? Was this the concern of the Holy Spirit, that, passing over the destructions of so many and such great and famous cities, the battle of the city of Ai should be committed in writing to the sacred volumes?" What we are doing is perhaps rash, attempting to explain such lofty and such difficult places of holy Scripture; but if you help us with your prayers, not only shall we escape the charge of presumption, but also God, the Father of the Word, embracing our devotion, will give us a word in the opening of our mouth, by which you may be built up and we may be found obedient and not without devotion. Listen, then, praying and with attentive minds. At first we were conquered because of our sins, and those who dwelt in Ai killed very many of us. Ai is interpreted chaos. And we know that chaos is the place or dwelling of the opposing powers, whose king and prince is the devil. Coming against him, Jesus divides the people into two parts,
Editors' notes and page, col. 864
Footnotes
(27) ‹anchor: civitatis Hay scriptum› · call in col 864
Codex Sangerm., « scriptum. » Libb. editi, « inscriptum. »
The Saint-Germain codex: "written" (scriptum). The printed books: "inscribed" (inscriptum).
(printed under page 436)
(28) ‹anchor: intenti animis› · call in col 864
Idem, « intenti animis. » Libb. editi, « intentis animis. »
The same: "intent in your minds" (intenti animis). The printed books: "with intent minds" (intentis animis).
(printed under page 436)
(29) ‹anchor: interpretatur chaos› · call in col 864
Hay interpretatur chaos. Ab עי « cumulus, acervus. »
Hay is interpreted "chaos." From the Hebrew ʿay, "a mound, a heap."
(printed under page 436)
Page
- running head: ORIGENIS 864
- marginal letters: A ‹tur audire pro eo›; B ‹partes dividere populum›; C ‹ipsorum suspenderunt in ligno gemino›; D ‹mus. Orantes ergo›
- old-edition numerals: (none)
et alios quidem in primis statuit, alios in posterioribus, qui ex insperato post terga veniant inimicorum. Et vide si non prima pars est populi illa de qua dicit: « Non veni nisi ad oves perditas domus Israel; » et de qua dicit Paulus: « Gratia autem et pax omni homini operanti bonum: Judaeo primum, tunc etiam et Graeco, » id est gentili posteriori. Iste ergo populus est qui in primis statuitur, et quasi fugiens cum Jesu. Posterior vero populus est, qui ex gentibus congregatur; quique ex insperato venientes (quis enim speraret gentes salvari) acrius post tergum adversarios caedunt; et sic uterque populus mediam turmam daemonum conclusam sternit et vincit. Sed fortasse dicas mihi, Quomodo ergo quasi fugiens ponitur populus prior? Valde consequenter. Fugere etenim visi sunt qui sequuntur Jesum, a legalibus oneribus et praeceptis, ab observatione Sabbati, a circumcisione carnis, a jugulatione hostiarum. Sed iterum non fugit qui secutus est Christum, perfectionem et plenitudinem legis.
and some He sets in front, others behind, to come unexpectedly upon the backs of the enemy. And see whether the first part of the people is not that of which He says: "I came only to the lost sheep of the house of Israel"; and of which Paul says: "But grace and peace to every man who does good: to the Jew first, then also to the Greek," that is, to the Gentile coming after. This, then, is the people that is set in front, and as it were fleeing with Jesus. But the later people is that which is gathered from the Gentiles; and they, coming unexpectedly (for who would have hoped that the Gentiles would be saved?), strike the adversaries the more fiercely from behind; and so both peoples lay low and conquer the host of demons shut in between them. But perhaps you will say to me: "How, then, is the former people represented as if fleeing?" Very fittingly. For those who follow Jesus seemed to flee from the burdens and precepts of the law, from the observance of the Sabbath, from the circumcision of the flesh, from the slaughter of victims. But again, he who has followed Christ, the perfection and fullness of the law, does not flee.
3. Post omnia autem, etiam rex Hay in ligno gemino dicitur esse suspensus. Hoc in loco mysterium tegitur quamplurimos latens: sed orantibus vobis tentabimus haec, non nostris opinionibus, sed divinae Scripturae testimoniis aperire. In superioribus diximus regem Hay diabolo posse conferri: hic quomodo in ligno gemino suspensus sit, operae pretium est noscere. Crux Domini nostri Jesu Christi gemina fuit. Mirus tibi sermo fortasse et novus videtur, quod dico crux gemina fuit: hoc est, gemina ratione constat et duplici: quia visibiliter quidem Filius Dei in carne crucifixus est: invisibiliter vero in ea cruce diabolus cum principatibus suis et potestatibus affixus est cruci. Non tibi hoc videbitur verum, si tibi horum testem produxero apostolum Paulum? Audi ergo de iis quid ipse pronuntiat: « Quod erat, inquit, contrarium nobis, tulit illud de medio, affigens cruci suae, exuens principatus et potestates traduxit, libere triumphans eas in ligno crucis; » licet in aliis exemplaribus habeatur: « triumphans in semetipso, » sed apud Graecos habetur, « in ligno. » Ergo duplex ratio Dominicae crucis: una illa qua dicit apostolus Petrus, quod Christus crucifixus nobis reliquit exemplum: et haec secunda, qua crux illa tropaeum de diabolo fuit, in quo et crucifixus est et triumphatus. Ideo denique et apostolus Paulus dicebat: « Mihi autem absit gloriari, nisi in cruce Domini mei Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. » Vides
3. After all this, the king of Ai too is said to have been hanged on a twofold wood. In this place a mystery is hidden which escapes very many; but with your prayers we shall try to disclose these things, not by our own opinions but by the testimonies of divine Scripture. Above we said that the king of Ai may be compared to the devil: here it is worth while to learn how he was hanged on a twofold wood. The cross of our Lord Jesus Christ was twofold. Perhaps what I say seems strange and new to you, that the cross was twofold: that is, it consists in a twofold and double meaning: for visibly the Son of God was crucified in the flesh, but invisibly on that cross the devil with his principalities and powers was fixed to the cross. Will this not seem true to you if I bring forward the apostle Paul to you as witness of these things? Hear, then, what he himself declares concerning them: "What was," he says, "against us, He took out of the way, fixing it to His cross; stripping the principalities and powers He led them away, triumphing over them openly on the wood of the cross"; although in other copies it reads "triumphing in Himself," yet among the Greeks it reads "on the wood." So the meaning of the Lord's cross is twofold: the one of which the apostle Peter speaks, that Christ crucified left us an example; and this second, by which that cross was a trophy over the devil, on which he was both crucified and triumphed over. That, indeed, is why the apostle Paul also said: "But far be it from me to glory, except in the cross of my Lord Jesus Christ, through Whom the world has been crucified to me, and I to the world." You see
Editors' notes and page, col. 865
Footnotes
(30) ‹anchor: not visible› · call in col 865
Idem, « Paulus. » Libb. editi, « Apostolus. »
The same: "Paul." The printed books: "the Apostle."
(printed under page 437)
(31) ‹anchor: rium tegitur› · call in col 865
Idem, « geritur. »
The same: "is enacted" (geritur).
(printed under page 437)
(32) ‹anchor: ligno gemino suspensus› · call in col 865
Idem, « suspensus. » Libb. editi, « crucifixus. »
The same: "hung." The printed books: "crucified."
(printed under page 437)
(33) ‹anchor: tropaeum de diabolo› · call in col 865
Mss., « de diabolo. » Libb. editi, « diaboli. »
The manuscripts: "over the devil" (de diabolo). The printed books: "of the devil" (diaboli).
(printed under page 437)
Page
- running head: 865 IN LIBRUM JESU NAVE HOMILIA VIII.
- marginal letters: A ‹pulum, et alios quidem›; B ‹populus prior? Valde›; C ‹stri Jesu Christi gemina fuit›; D ‹dicit apostolus Petrus›
- old-edition numerals: 416 after ‹Jesu›
quia et hic Apostolus duplicem crucis prodidit rationem. Duo enim sibi contraria dixit esse crucifixa, se sanctum et peccatorem mundum, ad illam formam sine dubio quam superius diximus Christi et diaboli. Nos enim mundo crucifigimur, tunc cum veniens princeps hujus mundi in nobis non invenit quidquam. Et nobis mundus crucifigitur, cum peccati concupiscentiam non recepimus.
for here too the Apostle has set forth a twofold account of the cross. For he said that two things contrary to each other were crucified, himself a saint and the world a sinner, without doubt after that pattern of Christ and the devil which we spoke of above. For we are crucified to the world when the prince of this world comes and finds nothing in us. And the world is crucified to us when we have not received the desire of sin.
4. Sed si quis forte est attentior auditorum, potest dicere: Forma quidem rerum gestarum videtur esse conveniens, sed adhuc illud me movet, quod diabolus et exercitus suus, quantum ad historiae figuram ostenditur, interemptus est: et quomodo videmus adhuc et diabolum, et contrarias potestates intantum valere adversum servos Dei, ut etiam apostolus Petrus cum ingenti cautela praemoneat, et dicat observandum esse, quia « adversarius noster diabolus, sicut leo rugiens circuit, quaerens quem transvoret. » Videamus ergo si et in hoc dignum aliquid sancti Spiritus eloquiis possimus invenire. Adventus Christi unus quidem in humilitate completus est, alius vero speratur in gloria: et hic primus adventus in carne mystico quodam sermone in Scripturis sanctis umbra ejus appellatur, sicut et Jeremias propheta denuntiat, dicens: « Spiritus vultus nostri Christus Dominus, cui nos diximus: In umbra ejus vivimus in gentibus. » Sed et Gabriel cum evangelizaret Mariae, de nativitate ejus dicit: « Virtus Altissimi obumbrabit tibi. » Propter quod intelligimus, quamplurima primo hoc adventu ejus adumbrari, quorum adimpletio atque perfectio in secundo consummetur adventu. Et apostolus Paulus dicit, quia « resuscitavit nos cum eo, simulque sedere fecit in coelestibus. » Et utique nondum videmus credentes, aut resuscitatos esse jam, aut in coelestibus consedisse: sed adumbrata sunt quidem haec nunc per fidem, quia mente et spe a terrenis et mortuis operibus elevamur, et quotidie cor nostrum erigimus ad coelestia et aeterna: implebitur autem hoc in secundo ejus adventu, ut ea quae nunc fide et spe praesumpsimus, tunc etiam rerum effectu corporaliter teneamus. Ita ergo et de diabolo intelligendum est, quod victus quidem et crucifixus est, sed iis qui cum Christo crucifixi sunt, omnibus autem credentibus, et universis pariter populis tunc erit crucifixus, cum complebitur illud quod dicit Apostolus, quia « sicut in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur. » Est ergo in hoc etiam resurrectionis futurae mysterium.
4. But if anyone among the hearers is perhaps more attentive, he can say: The figure of the things done does indeed seem fitting, but this still troubles me, that the devil and his army, as far as is shown in the figure of the history, were slain; and how is it that we still see both the devil and the opposing powers so strong against the servants of God that even the apostle Peter forewarns with great caution and says that we must take heed, because "our adversary the devil, like a roaring lion, goes about seeking whom he may devour"? Let us see, then, whether in this too we can find something worthy of the utterances of the Holy Spirit. One coming of Christ has indeed been accomplished in humility, but another is hoped for in glory; and this first coming in the flesh is called, in a certain mystical language in the holy Scriptures, His shadow, as the prophet Jeremiah also declares, saying: "The Spirit of our face, Christ the Lord, to whom we said: In His shadow we live among the nations." And Gabriel too, when he brought the good tidings to Mary, says of His birth: "The power of the Most High will overshadow you." For this reason we understand that very many things are foreshadowed in this first coming of His, whose fulfilment and perfection will be consummated in the second coming. And the apostle Paul says that "He raised us up with Him, and made us sit together in the heavenly places." And yet we who believe do not yet see ourselves either already raised up or seated in the heavenly places; but these things are now indeed foreshadowed through faith, because in mind and hope we are lifted up from earthly and dead works, and daily we raise our heart to heavenly and eternal things; but this will be fulfilled at His second coming, so that what we have now taken hold of beforehand in faith and hope, we may then hold bodily also in the reality of the things themselves. So, then, it must also be understood of the devil, that he has indeed been conquered and crucified, but for those who have been crucified with Christ; whereas for all believers and for all peoples alike he will be crucified then, when that is fulfilled which the Apostle says, that "as in Adam all die, so also in Christ shall all be made alive." In this, therefore, there is also the mystery of the resurrection to come.
Editors' notes and page, col. 866
Footnotes
(34) ‹anchor: not visible› · call in col 866
Sangerman. et Gemetic., « Apostolus. » Libb. editi, « Paulus. »
The Saint-Germain and Jumièges manuscripts: "the Apostle." The printed books: "Paul."
(printed under page 437)
(35) ‹anchor: not visible› · call in col 866
Libb. editi, « concupiscentias non recepimus. » Codex vero Sangermanensis ut in nostro textu.
The printed books: "we have not received the desires." But the Saint-Germain codex reads as in our text.
(printed under page 437)
(36) ‹anchor: evangelizaret Mariae› · call in col 866
Codd. Sangerm. Gemeticensis cum uno Ebroicensi, « Mariae. » Alter Ebroicensis, « ad Mariam. » Libb. editi, « Mariam. »
The Saint-Germain and Jumièges codices, with one Évreux manuscript: "Mariae" (dative). The other Évreux manuscript: "ad Mariam" (to Mary). The printed books: "Mariam" (accusative).
(printed under page 437)
(37) ‹anchor: secundo consummetur› · call in col 866
Sangerm. et duo Ebroic., « consummetur. » Libb. editi, « consummabitur. »
The Saint-Germain and both Évreux manuscripts: "is consummated" (consummetur). The printed books: "will be consummated" (consummabitur).
(printed under page 437)
(38) ‹anchor: Est ergo› · call in col 866
Ergo. Deest in libb. editis, sed habetur in Sangerm.
Therefore. It is wanting in the printed books, but it is found in the Saint-Germain manuscript.
(printed under page 437)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA VIII. 866 (left part of the head cut off in the image)
- marginal letters: A ‹quia et hic Apostolus›; B ‹tes intantum valere adversum›; C ‹vitate ejus dicit›; D ‹gendum est, quod victus›
- old-edition numerals: (none)
Nam et tunc dividetur populus in duas partes, erunt et tunc quidam primi, et alii postremi; qui cum ad Jesum in unum conspiraverint, jam tunc ultra omnino non erit diabolus, quia jam non erit mors. Vis tibi etiam haec divinis testimoniis comprobemus? Audi Apostolum dicentem: « Hoc enim vobis dicimus in verbo Domini, quia nos qui vivimus, qui reliqui sumus, in adventu Domini non praeveniemus eos qui dormierunt, quia ipse Dominus in jussu et in voce archangeli et in tuba Dei descendet de coelo, et mortui qui in Christo sunt, resurgent primi. Deinde nos qui vivimus, qui reliqui sumus, simul rapiemur cum illis in nubibus obviam Christo in aera, et sic semper cum Domino erimus. » De diabolo autem dicens, ait: « Novissimus inimicus destruetur mors, » quia vere tunc vincetur mors, cum mortale hoc absorbebitur a vita.
For then too the people will be divided into two parts; then too there will be some first and others last; and when they have joined together as one with Jesus, then from that time there will no longer be any devil at all, because there will no longer be death. Do you want us to prove these things to you by divine testimonies too? Hear the Apostle saying: "For this we say to you in the word of the Lord, that we who are alive, who are left, at the coming of the Lord shall not go before those who have fallen asleep; for the Lord Himself, at the command and at the voice of the archangel and at the trumpet of God, will descend from heaven, and the dead who are in Christ will rise first. Then we who are alive, who are left, shall be caught up together with them in the clouds to meet Christ in the air, and so we shall always be with the Lord." And speaking of the devil, he says: "The last enemy, death, will be destroyed," because death will truly be conquered then, when this mortal is swallowed up by life.
5. Sed videamus quae in posterioribus consequuntur: « Et incendit, inquit, Jesus Hay, et effecta est urbs quae non habitetur in aeternum. » Vides quia haec quae sequuntur, magis ad mysterii quam ad historiae pertinent veritatem. Non enim tam ille locus terrae inhabitabilis est in aeternum, quam locus daemonum inhabitabilis erit, tunc cum jam nemo peccabit, neque regnabit in aliquo peccatum, cum diabolus et angeli ejus igni tradentur aeterno, Domino nostro Jesu Christo sedente rege et judice, et dicente iis qui priores et posteriores vicerunt: « Venite, benedicti Patris mei, percipite regnum quod vobis paratum est a Patre meo. » Aliis autem dicet: « Ite in ignem aeternum, quem praeparavit Deus diabolo et angelis ejus, » donec omni animae quibus ipse novit remediis consulat, et omnis Israel salvus fiat.
5. But let us see what follows in the later verses: "And Jesus," it says, "burned Ai, and it was made a city not to be inhabited for ever." You see that these things which follow pertain more to the truth of the mystery than to that of the history. For that place on earth is not so much uninhabitable for ever as the place of the demons will be uninhabitable then, when no one will sin any more, nor will sin reign in anyone, when the devil and his angels are handed over to the eternal fire, while our Lord Jesus Christ sits as king and judge and says to those who have conquered, earlier and later: "Come, blessed of My Father, receive the kingdom which has been prepared for you by My Father." But to others He will say: "Go into the eternal fire, which God has prepared for the devil and his angels," until He provides for every soul by the remedies which He Himself knows, and all Israel is saved.
6. Sed et aliud mihi occurrit in loco consideranti Jesum fugientem a facie exercitus Hay. Quid putas est quod Jesus fugiens designabat? Videamus ne forte sit aliquid quod fugiendo vincamus, et est aliqua perfecta virtus in fuga. Paulus nos apostolus docet dicens: « Fugite fornicationem. » Vides ergo esse quemdam spiritum fornicationis quem fugere debemus, quicunque caste et pie in Christo ac pudice volumus permanere. Ista ergo fuga est quae habet salutem, ista fuga virtutis est, ista fuga beatitudinem confert. Et non solum fornicationis spiritus fugiendus est, sed simili modo sicut dictum est, « fugite fornicationem, » audiamus dici ad nos: Fugite iram, fugite avaritiam,
6. But something else too occurs to me as I consider in this place Jesus fleeing from the face of the army of Ai. What do you think it is that Jesus signified by fleeing? Let us see whether perhaps there is something which we may conquer by fleeing, and there is some perfect virtue in flight. The apostle Paul teaches us, saying: "Flee fornication." You see, then, that there is a certain spirit of fornication which we must flee, all of us who wish to remain chaste and devout and modest in Christ. This, then, is the flight that holds salvation; this flight belongs to virtue; this flight confers blessedness. And not only must the spirit of fornication be fled, but in like manner, as it has been said, "Flee fornication," let us hear it said to us: Flee anger, flee avarice,
Editors' notes and page, col. 867
Footnotes
(39) ‹anchor: qui cum› · call in col 867
Alias, « quicunque. »
Another reading: "whoever."
(printed under page 438)
(40) ‹anchor: posteriores vicerunt› · call in col 867
Gemeticensis et unus Ebroicensis, « videbuntur »
The Jumièges manuscript and one Évreux manuscript: "will be seen."
(printed under page 438)
(41) ‹anchor: a Patre meo› · call in col 867
Omnes mss., « a Patre meo. » Libb. editi, « ab origine mundi. »
All the manuscripts: "by My Father." The printed books: "from the beginning of the world."
(printed under page 438)
(42) ‹anchor: quem praeparavit› · call in col 867
Codex Gemetic., « ite in gehennam ignis quem praeparavit. »
The Jumièges codex: "go into the gehenna of fire which He prepared."
(printed under page 438)
(43) ‹anchor: ista fuga› · call in col 867
Fuga. Deest in libb. antea editis ; sed exstat in codice Sangermanensi.
Flight. It is wanting in the books previously printed, but it stands in the Saint-Germain codex.
(printed under page 438)
Page
- running head: 867 ORIGENIS
- marginal letters: A ‹fugite› (beside the first line, col 868 side; no letter in this column's left margin seen); B ‹pliunt s[alutis]› level with "vissimus inimicus destruetur mors"; C level with "percipite regnum quod vobis paratum est a Patre"; D level with "ista fuga (43) beatitudinem confert" (letters printed in the gutter between cols 867 and 868)
- old-edition numerals: 417 after ‹diabolo et›
fugite invidiam et livorem, fugite detractiones et maleloquia. Quae tamen nescio si quis effugiat, nescio si quis evadat. Iste talis erat exercitus Hay quem Jesus fugiendum docebat milites suos, et de iis fortasse mandat discipulis suis dicens: « Si vos persequuntur in hac civitate, fugite in aliam; quod si in alia, fugite in aliam. » Vult enim nos fugere ab hujusmodi hostibus, vult nos longe effici ab hujusmodi malis: et si potuerimus interim evadere horum malorum fugiendo contagia, tunc videntes devotionem, et propositum mentis nostrae sanctae quaeque virtutes, illae fortasse de quibus dicit apostolus Paulus: « Nonne omnes sunt ministeriales spiritus in ministerium missi propter eos qui haereditatem capiunt salutis? » qui fortasse sunt sancti angeli: qui videntes nos insectationem daemonum pati, insurgunt adversus eos qui nos insectantur, et omnes eos post tergum caedentes interimunt. Jesus enim est cum iis qui insectationes patiuntur, magis quam cum illis qui persequuntur. Et merito: quia delectatur esse Jesus cum iis qui fugiunt fornicationem, qui fugiunt superbiam, qui fugiunt dolum, et qui fugiunt mendacium. Si ergo ita intelligamus ea quae scripta sunt, digna fortasse videbitur lectio stylo Spiritus sancti. Nam quid mihi prodest, si sciam quod in gemino ligno rex Hay suspensus est? Si autem sciam duplicem esse virtutem crucis, in qua et Christus in carne suspenditur, et diabolus cum suo exercitu triumphatur, ex intelligentia sacramenti aedificabitur anima mea. Et ut magis fortasse adhuc excelsius amplitudinem mysterii dilatemus, in hoc ligno intelligitur esse scientia boni et mali, in quo et bonus Christus, et diabolus malus pependit: sed malus quidem ut interiret, bonus vero ut viveret ex virtute, sicut et Apostolus dicit de Christo, quia « et crucifixus est ex infirmitate, sed vivit ex virtute Dei. » Imo non solum ut vivat, sed ut et vivificet, quia ipse est « novissimus Adam in spiritu vivificante. » Sed haec tropice dici intelligenda sunt. Christus enim ipse dicitur arbor vitae. Sed sicut in aliis ipse esse ostenditur et sacerdos, et hostia, et altare, et non ex altera intelligentia impeditur altera, sed tropice de ipso in suis locis unumquodque sentitur: ita etiam nunc in figuris sacramentorum non impediet de uno atque eodem sumpta diversitas personarum.
flee envy and spite, flee detractions and evil-speaking. Yet I do not know whether anyone escapes these, I do not know whether anyone gets away. Such was the army of Ai which Jesus taught His soldiers that they must flee; and perhaps it is concerning these that He charges His disciples, saying: "If they persecute you in this city, flee into another; and if in another, flee into another." For He wishes us to flee from enemies of this kind; He wishes us to be made far from evils of this kind. And if meanwhile we can escape the contagion of these evils by fleeing, then the holy powers, seeing the devotion and resolve of our mind (those perhaps of whom the apostle Paul says: "Are they not all ministering spirits sent for ministry for the sake of those who receive the inheritance of salvation?"), who perhaps are the holy angels, seeing us suffer the pursuit of the demons, rise up against those who pursue us and, striking them all from behind, slay them. For Jesus is with those who suffer pursuit rather than with those who persecute. And rightly so, because Jesus delights to be with those who flee fornication, who flee pride, who flee deceit, and who flee lying. If, then, we understand what is written in this way, the reading will perhaps seem worthy of the pen of the Holy Spirit. For what does it profit me if I know that the king of Ai was hanged on a double tree? But if I know that the power of the cross is twofold, on which both Christ is hanged in the flesh and the devil with his army is triumphed over, my soul will be built up by understanding the sacrament. And that we may perhaps open out the breadth of the mystery still more loftily, in this tree is understood to be the knowledge of good and evil, on which both the good Christ and the evil devil hung; but the evil one so that he might perish, the good One so that He might live by power, as the Apostle too says of Christ, that "He was indeed crucified out of weakness, but He lives by the power of God." Nay more, not only that He might live, but that He might also give life, because He is "the last Adam in a life-giving spirit." But these things must be understood as spoken figuratively. For Christ Himself is called the tree of life. But just as elsewhere He is shown to be both priest and victim and altar, and one understanding is not hindered by another, but each is perceived of Him figuratively in its own place, so now too, in the figures of the sacraments, the variety of persons taken concerning one and the same will be no hindrance.
7. Sed videamus quid etiam in consequentibus
7. But let us see what is also written in what follows:
Editors' notes and page, col. 868
Footnotes
(44) ‹anchor: fugite in aliam› · call in col 868
Quod si in alia, fugite in aliam. Haec etiam desunt in libris editis, sed leguntur in Sangermanensi et uno Ebroicensi.
But if in another, flee into another. These words too are wanting in the printed books, but they are read in the Saint-Germain manuscript and one of Évreux.
(printed under page 438)
(45) ‹anchor: apostolus Paulus› · call in col 868
Paulus. Deest in libb. editis, exstat vero in Sangermanensi.
Paul. It is wanting in the printed books, but it stands in the Saint-Germain manuscript.
(printed under page 438)
(46) ‹anchor: qui fugiunt superbiam› · call in col 868
Fornicationem, qui fugiunt. Haec quoque desunt in libris editis, sed leguntur in omnibus manuscriptis.
Fornication, who flee. These words also are wanting in the printed books, but they are read in all the manuscripts.
(printed under page 438)
(47) ‹anchor: bonus vero› · call in col 868
Mss. Sangerm. et Gemetic., « malum quidem, ut interiret, bonum vero, » etc.
The Saint-Germain and Jumièges manuscripts: "the evil one indeed, that he might perish, but the good one," etc. (in the neuter: malum, bonum).
(printed under page 438)
(48) ‹anchor: novissimus Adam› · call in col 868
Gemeticensis « in spiritum vivificantem. »
The Jumièges manuscript: "into a life-giving spirit."
(printed under page 438)
Page
- running head: ORIGENIS 868
- marginal letters: A ‹fugite invidiam et livorem›; B ‹piunt salutis? qui fortasse›; C ‹ditur, et diabolus cum suo›; D ‹altera, sed tropice de ipso›
- old-edition numerals: (none)
scribitur: « Et percusserunt, inquit, eos in ore gladii, usquequo non relinqueretur ex eis qui salvus fieret, neque qui effugeret. » Haec cum legunt Judaei, crudeles efficiuntur, et humanum sanguinem sitiunt, putantes quia et sancti ita percusserunt eos qui habitabant Hay, ut non relinqueretur ab iis qui salvus fieret, neque qui effugeret: non intelligentes in iis verbis adumbrari mysteria, et hoc nobis magis indicari, quod ex iis quorum chaos est habitaculum, et qui regnarunt in abysso, daemonibus, nullum penitus relinquere debemus, sed omnes interimere. Interimimus autem daemones, non ipsam eorum substantiam perimentes: sed quia opus eorum ac studium hoc est, ut peccare homines faciant, et haec est illorum vita si nos peccemus, sine dubio interitus eorum est si non peccemus. Interficiunt ergo habitatores Hay sancti quique, et perimunt, et non dimittunt ex eis ullum: ii sine dubio qui cum omni diligentia servant suum cor, ne de eo cogitationes malae procedant; sed et qui observant os suum, ut omnis sermo malus non procedat ex ore eorum. Hoc est non relinquere ullum qui effugiat, cum eos nec sermo effugit malus. Agite ergo et vos, praeparemus nos ad hujusmodi praelia, percutiamus Hay in ore gladii, et exstinguamus omnes habitantes chaos, omnes contrarias virtutes. Utinam et ego modo dum loquor ad vos verbum Dei, cor peccatoris pulsare possim! Quod si fecero, certum est quod gladio oris mei percutiam fornicationem, percutiam malitiam, reprimam furorem, et si qua alia sunt mala in ore gladii, id est oris mei, oris mei sermone exstinguam, et non relinquam ex eis qui salvus fiat, neque qui effugiat. Si enim omnes hos hostes nostros exstinxerimus, tunc vere diem festum celebrabimus Deo, et devictis adversariis laeta solemnitate gaudebimus. Tale aliquid mihi videtur etiam a sancto Propheta in Psalmis designari, ubi dicit de se, quia « in matutinis interficiebam omnes peccatores terrae, ut disperdam de civitate Domini omnes qui operantur iniquitatem. » Sive enim civitas Domini Ecclesia Dei viventis accipitur, ejiciunt doctores de Ecclesia, et interficiunt eos qui operantur iniquitatem, contrarios daemones adversariasque virtutes qui cogunt homines ad peccatum, docendo, instituendo, et occultata in divinis litteris ex locis talibus in qualibus nunc sumus, mysteria reserando;
"And they struck them," it says, "with the edge of the sword, until there was not left of them one who might be saved, nor one who might escape." When the Jews read these things they become cruel and thirst for human blood, thinking that the saints too struck those who dwelt in Ai in such a way that there was not left by them one who might be saved, nor one who might escape; not understanding that mysteries are foreshadowed in these words, and that this rather is pointed out to us: that of those demons whose dwelling is chaos, and who have reigned in the abyss, we ought to leave not one at all, but slay them all. Now we slay the demons not by destroying their very substance; but since their work and endeavour is this, to make men sin, and this is their life if we sin, without doubt it is their destruction if we do not sin. So all the saints kill the inhabitants of Ai, and destroy them, and do not let one of them go: those, without doubt, who keep their heart with all diligence, lest evil thoughts proceed from it; and those too who guard their mouth, so that no evil word proceeds from their mouth. This is to leave none who may escape, when not even an evil word escapes them. Come then, you too: let us prepare ourselves for battles of this kind, let us strike Ai with the edge of the sword, and let us extinguish all the inhabitants of chaos, all the opposing powers. Would that I too, now while I speak the word of God to you, might strike the heart of a sinner! If I do so, it is certain that with the sword of my mouth I shall strike fornication, I shall strike malice, I shall check rage, and whatever other evils there are I shall extinguish with the edge of the sword, that is, of my mouth, by the word of my mouth; and I shall not leave of them one who may be saved, nor one who may escape. For if we extinguish all these enemies of ours, then truly shall we keep a feast-day to God, and with our adversaries overcome we shall rejoice in a glad solemnity. Something of this kind seems to me to be signified also by the holy Prophet in the Psalms, where he says of himself that "in the mornings I slew all the sinners of the earth, that I might destroy from the city of the Lord all who work iniquity." For if the city of the Lord is taken to be the Church of the living God, the teachers cast out of the Church and kill those who work iniquity, the opposing demons and adverse powers who drive men to sin, by teaching, by instructing, and by unlocking the mysteries hidden in the divine writings from passages such as the one we are now in;
Editors' notes and page, col. 869
Footnotes
(49) ‹anchor: not visible› · call in col 869
Codex Sangerm. « sitiunt. » Libb. editi : « sitientes. »
The Saint-Germain codex: "they thirst." The printed books: "thirsting."
(printed under page 439)
(50) ‹anchor: not visible› · call in col 869
Mss « ii sine dubio. » Libb. editi : « si sine dubio. »
The manuscripts: "they without doubt." The printed books: "if without doubt."
(printed under page 439)
(51) ‹anchor: oris mei sermone exstinguam› · call in col 869
Codex Sangerm. « exstinguam. » Libb. editi « restinguam. »
The Saint-Germain codex: "I shall destroy" (exstinguam). The printed books: "I shall quench" (restinguam).
(printed under page 439)
Page
- running head: 869 IN LIBRUM JESU NAVE HO[MILIA ...] (right part cut off in the image)
- marginal letters: A ‹scribitur: Et percusserunt›; B ‹si nos peccemus, sine dubio› (letter in the gutter); C ‹quod gladio oris mei› (letter in the gutter); D ‹tatem, contrarios daemones› (letter in the gutter)
- old-edition numerals: 418 after ‹mihi videtur›
- other: footnotes on this page called in Homily IX (another unit) belong to it: pointer only.
sive civitatem Domini uniuscujusque nostrum animam intelligamus, quae aedificatur a Domino ex lapidibus vivis, id est ex virtutibus variis et diversis: de ipsa quoque civitate sanctus quisque et diligens ejicit peccatores: id est cogitationes pessimas, et cupiditates pravas interficit in matutino. Justus enim dicit: « In matutinis meditabar in te, quia fuisti adjutor meus. » Quod est istud matutinum, nisi Dominus noster Jesus Christus, qui est lux vera, et exoriens in cordibus nostris, atque illuminans ignorantiae nostrae tenebras, et hujusmodi nobis mysteria revelans, facit nos in lumine suo lumen videre? Si quando ergo legis in Scripturis sanctis justorum pugnas, caedes ac strages interemptorum, et quia sancti nullis penitus hostibus parcunt, quinimo et si pepercerint, reputari eis in peccatum, sicut reputatum est Sauli, qui vivum reservaverat Agag regem Amalec, hoc modo quo supra exposuimus, intellige bella justorum, quia haec bella ab eis adversum peccatum geruntur. Quomodo autem manebunt justi, si vel parum aliquid peccati in semetipsis reservaverint? Et ideo dicitur de eis, quia non reliquerunt nec unum qui salvus fieret, ne effugeret. Fortasse non mihi credes, quod adversum peccatum nobis injungitur pugna: Paulo crede dicenti: « Nondum usque ad sanguinem restitistis adversum peccatum. » Vides tibi adversum peccatum pugnam proponi, et usque ad sanguinis profusionem istud tibi praelium consummandum? Aut non evidenter haec indicat Scriptura divina, et in iis in quibus moris est ei dicere: « Sanctificate bellum; » et, « Pugnabitis pugnam Domini? » Quid enim aliud est sanctificare bellum, nisi interemptis omnibus animae nostrae hostibus, qui sunt vitia peccatorum, et mortificatis membris quae sunt super terram atque omnibus malis cupiditatibus amputatis, effici sanctum corpore et spiritu, et fortiter facientem venire ad conspectum Dei viventis, et pro palma victoriae virtutis merito coronari a Christo Jesu Domino nostro? Cui est gloria et imperium in saecula saeculorum. Amen.
or if we understand the city of the Lord to be the soul of each one of us, which is built by the Lord out of living stones, that is, out of virtues various and diverse, then from that city too every holy and diligent man casts out sinners: that is, he kills wicked thoughts and depraved desires in the morning. For the just man says: "In the mornings I meditated on Thee, because Thou hast been my helper." What is this morning, if not our Lord Jesus Christ, who is the true light, and who, rising in our hearts and illuminating the darkness of our ignorance and revealing to us mysteries of this kind, makes us see light in His light? Whenever, then, you read in the holy Scriptures of the battles of the just, of the slaughter and carnage of the slain, and that the saints spare no enemies whatever, nay rather that if they do spare them it is reckoned to them as sin, as it was reckoned to Saul, who had kept Agag king of Amalek alive, understand the wars of the just in the way we have set out above: that these wars are waged by them against sin. For how will the just remain just if they keep back in themselves even some small portion of sin? And therefore it is said of them that they did not leave even one who might be saved, lest he escape. Perhaps you will not believe me that a fight against sin is laid upon us: believe Paul when he says: "You have not yet resisted unto blood against sin." Do you see that a fight against sin is set before you, and that this battle must be fought out by you even to the shedding of blood? Or does not the divine Scripture point to these things plainly, also in those passages where it is its custom to say: "Sanctify war," and, "You shall fight the fight of the Lord"? For what else is it to sanctify war than, when all the enemies of our soul, which are the vices of sins, have been slain, and the members which are upon the earth have been mortified, and all evil desires cut off, to be made holy in body and spirit, and, acting bravely, to come into the sight of the living God, and for the palm of the victory of virtue to be deservedly crowned by Christ Jesus our Lord? To whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 870
Footnotes
(52) ‹anchor: not visible› · call in col 870
Mss. « interficit. » Libb. editi, « interficiet. »
The manuscripts: "slays." The printed books: "will slay."
(printed under page 439)
(53) ‹anchor: not visible› · call in col 870
Sangerm. « meditabar. » Libb. editi, « meditabor. »
The Saint-Germain manuscript: "I was meditating." The printed books: "I shall meditate."
(printed under page 439)
(54) ‹anchor: not visible› · call in col 870
Idem, « nullis penitus hostibus. » Libb. editi, « nulli penitus hostium. »
The same: "with no enemies at all" (nullis penitus hostibus). The printed books: "none at all of the enemies" (nulli penitus hostium).
(printed under page 439)
(55) ‹anchor: Pugnabitis› · call in col 870
Idem, « et pugnabitis. » Libb. editi, « et expugnabitis. »
The same: "and you shall fight." The printed books: "and you shall overcome."
(printed under page 439)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA IX. 870 (left part cut off in the image)
- marginal letters: A ‹rando; sive civitatem Domini›; B ‹sancti nullis penitus hostibus›; C ‹guinis profusionem istud›; D ‹pidibus ejus (56) Deuteronomium› (beside the Homily IX caption, outside this unit)
- old-edition numerals: (none)