Migne Reading Room
PG 12 · cols. 870–879
Origen (Latin of Rufinus), Homilies on Joshua, Homily 9
Editors' preface
[rese]rando; 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.
[by unlock]ing [them]; 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: out of that city also every holy and diligent man casts out the sinners, that is, he slays the worst thoughts and the depraved desires in the morning. For the just man says: In the mornings I meditated upon Thee, because Thou hast been my helper. What is that morning, except our Lord Jesus Christ, Who is the true light, and 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 own light? If then at any time you read in the holy Scriptures of the battles of the just, the slaughters and the heaps of the slain, and that the saints spare absolutely no enemies — nay rather, that if they shall have spared them, it is reckoned to them for sin, as it was reckoned to Saul, who had kept alive Agag king of Amalec — understand the wars of the just in this way which we have expounded above, because these wars are waged by them against sin. But how shall the just remain just, if they shall have kept back even a little of sin within themselves? And therefore it is said of them, that they left not even one who should be saved alive, lest he escape. Perhaps you will not believe me, that a battle against sin is laid upon us: believe Paul, who says: You have not yet resisted unto blood against sin. Do you see that a battle against sin is set before you, and that this fight must be carried through by you even to the pouring out of blood? Or does the divine Scripture not indicate these things plainly, even in those places where it is its manner to say: Sanctify a war; and, You shall fight the fight of the Lord? For what else is it to sanctify a war, than — all the enemies of our soul having been slain, which are the vices of sins, and the members which are upon the earth having been mortified, and all evil desires having been cut away — to be made holy in body and in spirit, and, acting bravely, to come into the sight of the living God, and for the palm of victory to be crowned by the merit of virtue by Christ Jesus our Lord? To Whom is glory and dominion unto the ages of ages. Amen.
HOMILIA IX. De altari quod aedificavit Jesus: ubi scripsit in lapidibus ejus Deuteronomium. Et quomodo legit illud in auribus totius populi stantis in Garizin et Gebal: et quomodo convenerunt reges Amorrhaeorum adversus Jesum.
HOMILY IX. On the altar which Jesus built, where he wrote upon its stones the Deuteronomy. And how he read it in the ears of all the people, standing on Garizin and Gebal: and how the kings of the Amorrhaeans came together against Jesus.
1. Posteaquam subvertit Jesus Hay, id est chaos,
1. After Jesus overthrew Hai, that is, chaos,
Editors' notes and page, col. 870
Footnotes
(56) ‹anchor: in lapidibus ejus› · call in col 870
Codex Sangerm., « ejus. » Libb. editi, « altaris. » Paulo post idem ms., « et quomodo legit illud in auribus. » Libb. editi, « et quomodo relegit Jesus Deuteronomium in auribus. »
The Saint-Germain codex has "ejus" (its); the printed books have "altaris" (of the altar). A little further on the same manuscript has "et quomodo legit illud in auribus" (and how he read it in the ears); the printed books have "et quomodo relegit Jesus Deuteronomium in auribus" (and how Jesus read the Deuteronomy over again in the ears).
(printed under page 439)
(57) ‹anchor: et quomodo› · call in col 870
Idem ms., « et quomodo. » Libb. editi, « ubi. »
The same manuscript has "et quomodo" (and how); the printed books have "ubi" (where).
(printed under page 439)
Page
- other: footnotes on this page called in Homily VIII or X belong to those homilies (another unit): pointer only.
et omnes habitatores ejus exemit, oportebat eum dignum aliquod tali tantaque victoria excelso omnium Deo munus offerre. Quid ergo istud est quod agit post victoriam, videamus: Aedificavit, inquit, Jesus altare Domino Deo Israel in monte Gebal, et fecit illud sicut praecepit Moyses famulus Domini filiis Israel. Scriptum est autem in lege Moysis, altare fieri ex lapidibus integris, in quibus non est injectum ferrum. Et posteaquam fecit altare Jesus, imposuit ibi holocausta Domino, et immolavit sacrificium salutaris, et post sacrificium scripsit in lapidibus Jesus Deuteronomium, legem Moysi, et scripsit eam coram filiis Israel: et omnes seniores Israel, et judices, et scribae eorum praecedebant hinc et illinc arcam testamenti Domini. Videamus ergo quid in his omnibus indicetur, et quid praesens lectio nobis aedificationis acquirat.
and took away all its inhabitants, it was fitting that he should offer to the most high God of all some gift worthy of such and so great a victory. What then is this that he does after the victory, let us see: Jesus, it says, built an altar to the Lord God of Israel on mount Gebal, and made it as Moses the servant of the Lord commanded the sons of Israel. Now it is written in the law of Moses that the altar is to be made of whole stones, upon which iron has not been laid. And after Jesus made the altar, he placed thereon holocausts to the Lord, and immolated a sacrifice of salvation, and after the sacrifice Jesus wrote upon the stones the Deuteronomy, the law of Moses, and he wrote it before the sons of Israel: and all the elders of Israel, and the judges, and their scribes went before the ark of the testament of the Lord on this side and on that. Let us see, therefore, what is indicated in all these things, and what of edification the present reading gains for us.
Omnes qui in Jesum Christum credimus, lapides vivi esse dicimur, secundum quod Scriptura pronuntiat, dicens: Vos autem estis lapides vivi, aedificati domus spiritalis in sacerdotio sancto, ut offeratis spiritales hostias, acceptabiles Deo per Jesum Christum. Sicut autem in istis terrenis lapidibus observari novimus, ut hi quidem lapides qui validiores sunt et potentiores, primi in fundamenta jaciantur, ut ipsis credi et superponi possit totius aedificii pondus: alii vero qui sequentes sunt, id est paulo illis inferiores, proximi illis qui in fundamento sunt, ordinentur; qui vero plus inferiores sunt, paulo superius a fundamentis; tum deinde in comparatione lapidum qui infirmiores sunt, in superioribus, et prope ipsa jam tecti fastigia collocentur; ita nunc intellige etiam de lapidibus vivis esse aliquos in fundamentis hujus spiritalis aedificii. Qui autem sunt isti qui in fundamentis collocantur? Apostoli et prophetae. Sic enim dicit Paulus, haec ipse docens: Aedificati, inquit, supra fundamentum apostolorum et prophetarum, ipso summo angulari lapide Christo Jesu Domino nostro. Ut autem promptiorem te praepares, o auditor, ad hujus aedificii constructionem, ut lapis aliquis inveniaris vicinior fundamento, disce quia et ipse Christus hujus quod nunc descripsimus, aedificii fundamentum est. Sic enim dicit apostolus Paulus: Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, quod est Christus Jesus. Beati ergo qui supra istud tam nobile fundamentum aedificia religiosa et sancta construxerint. Sed in hoc aedificio Ecclesiae oportet esse et altare. Unde
All of us who believe in Jesus Christ are called living stones, according to what the Scripture declares, saying: But you are living stones, built up as a spiritual house in a holy priesthood, that you may offer spiritual sacrifices, acceptable to God through Jesus Christ. But just as we know it to be observed in those earthly stones, that those stones indeed which are stronger and more powerful are laid first in the foundations, so that the weight of the whole building may be entrusted to them and set upon them; but that the others which come next, that is, a little inferior to those, are ranged nearest to those which are in the foundation; and those which are yet more inferior, a little above the foundations; then thereafter, in comparison of the stones, those which are weaker are set in the upper parts, and now near the very summits of the roof: so now understand also of the living stones that some are in the foundations of this spiritual building. But who are these who are placed in the foundations? The apostles and the prophets. For thus says Paul, teaching these very things: Built, he says, upon the foundation of the apostles and the prophets, with Christ Jesus our Lord Himself the highest cornerstone. But that you may prepare yourself the readier, O hearer, for the construction of this building, that you may be found some stone nearer to the foundation, learn that Christ Himself is also the foundation of this building which we have now described. For thus says the apostle Paul: For no one can lay another foundation, besides that which has been laid, which is Christ Jesus. Blessed therefore are they who shall have constructed religious and holy buildings upon that so noble foundation. But in this building of the Church there must also be an altar. Whence
Editors' notes and page, col. 871
Footnotes
(58) ‹anchor: excelso omnium Deo› · call in col 871
Deo. Deest in libris antea editis, sed exstat in manuscriptis. Paulo post codex Sangermanensis, « quod ait post victoriam. »
Deo (to God): missing in the books printed earlier, but present in the manuscripts. A little further on the Saint-Germain codex has "quod ait post victoriam" (which he says after the victory).
(printed under page 440)
(59) ‹anchor: sacrificium salutaris› · call in col 871
Codex Sangermanensis, « salutis. » Atque ita habet Gemeticensis.
The Saint-Germain codex has "salutis" (of salvation); and so has the Jumièges manuscript.
(printed under page 440)
(60) ‹anchor: ipso summo angulari› · call in col 871
Gemetic. et duo Ebroic., « ipso summo angulari. » In libris editis deest, « summo. »
The Jumièges manuscript and two Évreux manuscripts have "ipso summo angulari" (the chief corner [stone] itself); in the printed books "summo" (chief) is missing.
(printed under page 440)
(61) ‹anchor: quod nunc descripsimus› · call in col 871
Cod. Sang., « Christus Jesus quem nunc descripsimus. »
The Saint-Germain codex has "Christus Jesus quem nunc descripsimus" (Christ Jesus, whom we have now described).
(printed under page 440)
(62) ‹anchor: apostolus Paulus› · call in col 871
Paulus. Deest in libris editis, sed exstat in omnibus mss.
Paulus (Paul): missing in the printed books, but present in all the manuscripts.
(printed under page 440)
ego arbitror, quod quicunque ex vobis lapidibus vivis apti sunt, in hoc prompti, ut orationibus vacent, et ut die noctuque obsecrationes offerant Deo, et supplicationum victimas immolent, ipsi sunt ex quibus Jesus aedificat altare.
I judge that whoever of you living stones are fit, ready for this, to give themselves to prayers, and by day and by night to offer supplications to God, and to immolate the victims of entreaties, these are they out of whom Jesus builds the altar.
2. Sed intuere quid laudis ipsis lapidibus altaris ascribitur. Sicut dixit, inquit, legislator Moyses, aedificari altare ex lapidibus integris quibus ferrum non est injectum. Qui putas sunt isti integri lapides? Novit uniuscujusque conscientia quis sit integer, quis sit incorruptus, impollutus, immaculatus in carne et in spiritu: quis sit ille cui ferrum injectum non est, id est qui jacula maligni ignita concupiscentiae non recepit, sed scuto ea fidei exstinxit et repulit: vel quis est ille, qui ferrum pugnae, ferrum belli, ferrum litium nunquam recepit, sed semper pacificus fuit, semper quietus et mitis, ex Christi humilitate formatus. Isti sunt ergo lapides vivi, ex quibus Jesus Dominus noster altare construxit ex lapidibus integris, quibus ferrum non est injectum, ut offerat super eos holocausta et sacrificium salutis. Ego puto quod forte isti tales lapides integri et incontaminati, sancti apostoli esse possint, omnes simul altare unum facientes propter unanimitatem atque concordiam. Sic enim referuntur omnes simul unanimiter orantes, et aperientes os suum dixisse: Tu, Domine, qui corda omnium nosti. Isti ergo qui poterant unanimes, una voce atque uno spiritu orare, ipsi fortasse digni sunt qui debeant omnes simul unum altare construere, super quod Jesus sacrificium offerat Patri. Tamen et nos tentemus dare operam, ut eadem dicamus omnes unanimiter unum sentientes: nihil per contentionem, neque per inanem gloriam gerentes, sed in uno sensu, atque in eadem sententia permanentes, si forte possimus etiam nos apti effici lapides ad altare. Non enim deserit nos Jesus Dominus noster; sed quamvis nos vacantes orationi, quid oremus secundum quod oportet nesciamus, ipse tamen spiritus interpellat pro nobis gemitibus inenarrabilibus. Dominus autem spiritus est. Si ergo orationes nostras spiritus adjuvet, et offerat eas Patri omnium Deo gemitibus quibus nos explicare non possumus, certum est quia et altaris constructionem sollicite requirat a nobis.
2. But behold what praise is ascribed to the very stones of the altar. As Moses the lawgiver said, it says, that the altar be built of whole stones upon which iron has not been laid. Who do you think are these whole stones? The conscience of each one knows who is whole, who is uncorrupted, unpolluted, unstained in flesh and in spirit: who he is upon whom iron has not been laid, that is, who has not received the fiery darts of the evil one of concupiscence, but has quenched and repelled them with the shield of faith: or who he is who has never received the iron of fighting, the iron of war, the iron of lawsuits, but has always been peaceable, always quiet and gentle, formed out of the humility of Christ. These therefore are the living stones out of which Jesus our Lord constructed the altar out of whole stones, upon which iron has not been laid, that He may offer upon them holocausts and the sacrifice of salvation. I think that perhaps such whole and uncontaminated stones as these may be the holy apostles, all together making one altar on account of their unanimity and concord. For thus they are all reported to have prayed together with one mind, and opening their mouth to have said: Thou, Lord, Who knowest the hearts of all. These therefore who were able, being of one mind, to pray with one voice and one spirit, these perhaps are worthy who should all together construct one altar, upon which Jesus may offer sacrifice to the Father. Yet let us also try to give our effort, that we may all say the same things with one mind, thinking one thing: doing nothing through contention, nor through empty glory, but remaining in one mind and in the same judgement, if perhaps we too may be able to be made stones fit for the altar. For Jesus our Lord does not desert us; but although we, giving ourselves to prayer, do not know what we should pray for as we ought, the Spirit Himself nevertheless intercedes for us with unutterable groanings. And the Lord is Spirit. If therefore the Spirit assists our prayers, and offers them to the Father of all, to God, with groanings which we cannot unfold, it is certain that He also anxiously requires of us the construction of the altar.
3. Sed nondum plenus altaris ornatus est, etiamsi ex integris lapidibus construatur, etiamsi ferrum eis et jaculum maligni non inveniatur injectum, sed adhuc deest aliquid, et adhuc est quod his
3. But the adornment of the altar is not yet full, even if it be constructed of whole stones, even if iron and the dart of the evil one be not found laid upon them, but something is still lacking, and there is still what
Editors' notes and page, col. 872
Footnotes
(63) ‹anchor: ex Christi humilitate formatus› · call in col 872
Codex Sangermanensis cum uno Ebroicensi, « ex Christi humilitate formatus. » Alter Ebroicensis, « et Christi humilitate informatus. » Libb. editi, « et Christi humilitati conformatus. »
The Saint-Germain codex with one Évreux manuscript has "ex Christi humilitate formatus" (formed from the humility of Christ). The other Évreux manuscript has "et Christi humilitate informatus" (and shaped by the humility of Christ). The printed books have "et Christi humilitati conformatus" (and conformed to the humility of Christ).
(printed under page 440)
(64) ‹anchor: dicamus omnes unanimiter› · call in col 872
Codex Sangerm., « unanimes. »
The Saint-Germain codex has "unanimes" (of one mind).
(printed under page 440)
omnibus adjiciat Jesus. Quid illud est? Scripsit, inquit, Jesus super lapides altaris Deuteronomium, legem Mosei, et scripsit eam in conspectu filiorum Israel. Scripserit quomodo potuerit tunc filius Nave super lapides altaris legem describere, et prout valuit adumbraverit typos, nos interim videamus quomodo noster Jesus in lapidibus vivis et integris scripsit Deuteronomium, quod quasi secunda legislatio dicitur. Si ergo vis videre quomodo prima lege infirmata secundam legem scribat Jesus, audi eum in Evangeliis dicentem: Dictum est antiquis: Non occides. Ego autem dico vobis, quia omnis qui irascitur fratri suo, homicida est. Et iterum: Dictum est antiquis: Non moechaberis. Ego autem dico vobis, Si quis aspexerit mulierem ad concupiscendam eam, jam moechatus est eam in corde suo. Et: Dictum est antiquis: Non perjurabis. Ego autem dico vobis: Nolite jurare omnino. Vides Deuteronomium quod scripsit Jesus in lapidibus vivis et integris, non in tabulis lapideis, sed in tabulis cordis carnalibus, non atramento, sed Spiritu Dei vivi.
Jesus may add to all these. What is it? Jesus, it says, wrote upon the stones of the altar the Deuteronomy, the law of Moses, and he wrote it in the sight of the sons of Israel. Let the son of Nave have written out the law upon the stones of the altar in whatever way he was then able, and have shadowed forth the types as far as he had strength; let us meanwhile see how our Jesus wrote the Deuteronomy upon living and whole stones, which is called as it were a second legislation. If therefore you wish to see how, the first law having been weakened, Jesus writes a second law, hear Him saying in the Gospels: It was said to the ancients: You shall not kill. But I say to you, that everyone who is angry with his brother is a murderer. And again: It was said to the ancients: You shall not commit adultery. But I say to you, if anyone shall have looked upon a woman to lust after her, he has already committed adultery with her in his heart. And: It was said to the ancients: You shall not forswear yourself. But I say to you: Do not swear at all. You see the Deuteronomy which Jesus wrote upon living and whole stones, not upon tablets of stone, but upon the fleshly tablets of the heart, not with ink, but with the Spirit of the living God.
Si autem vis evidentius noscere, in quibus cordibus Jesus scripserit legem, et in quibus non scripserit, etiam hoc tibi ex Scripturarum auctoritate patefaciam, ut consolationem capias tu qui ex gentibus vocatus es, nec verearis eorum jactantiam, qui legem Mosei tabulis vel chartulis scriptam se accepisse gloriantur. Audi ergo in quorum cordibus Dominus Jesus scripserit legem. Paulus dicit: Cum enim gentes quae legem non habent, naturaliter quae legis sunt faciunt, hujusmodi non habentes legem, ipsi sibi sunt lex. Qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente eis conscientia. Si ergo videas gentes ad Jesum venire et credere ei, et opus legis implere, quod illi qui legem acceperant, implere non possunt, non dubites de eis dicere, quia Jesus in istis lapidibus integris Deuteronomium scripsit.
But if you wish to know more plainly in which hearts Jesus has written the law, and in which He has not written it, this too I will disclose to you from the authority of the Scriptures, that you may take consolation, you who have been called from among the nations, and not fear the boasting of those who glory that they have received the law of Moses written on tablets or on little papers. Hear therefore in whose hearts the Lord Jesus has written the law. Paul says: For when the nations which have not the law do naturally the things that are of the law, such as these, not having the law, are a law to themselves. They show the work of the law written in their hearts, their conscience bearing witness to them. If therefore you should see the nations coming to Jesus and believing in Him, and fulfilling the work of the law which those who had received the law cannot fulfil, do not hesitate to say of them that Jesus has written the Deuteronomy upon those whole stones.
4. Movet me sane, quod addidit in consequentibus Scriptura. Et scripsit, inquit, Jesus super lapides Deuteronomium coram filiis Israel. Quomodo potuerit tam magnum librum, vel assistentibus et permanentibus ibi filiis Israel describere, ita ut non discederent usquequo scriptura tot versuum finiretur: vel etiam quomodo potuerint lapides altaris ferre tam magni libri continentiam, dicant mihi isti assertores litterae Judaei, qui spiritum legis ignorant. Quomodo in hoc historiae veritas demonstratur? Sed apud illos usque in hodiernum diem cum legitur Moyses, velamen est positum super cor eorum. Nobis vero conversis ad Dominum Jesum, aufertur velamen, quia ubi Spiritus Domini, ibi libertas intelligentiae. Noster ergo Jesus Dominus non indiget multo tempore ut
4. It moves me indeed, what the Scripture added in what follows. And Jesus, it says, wrote upon the stones the Deuteronomy before the sons of Israel. How he could write out so great a book, with the sons of Israel standing by and remaining there, so that they did not depart until the writing of so many lines was finished: or again how the stones of the altar could bear the content of so great a book, let these Jews, the champions of the letter, who are ignorant of the spirit of the law, tell me. How is the truth of the history demonstrated in this? But among them, even to this present day, when Moses is read, a veil is laid over their heart. But for us who are turned to the Lord Jesus the veil is taken away, because where the Spirit of the Lord is, there is the liberty of understanding. Our Lord Jesus, therefore, does not need much time to
Deuteronomium scribat, ut secundam legem in cordibus credentium figat, atque in eorum mentibus qui ad altaris constructionem digni sunt eligi, legem spiritus signet. Statim namque ut quis crediderit Jesu Christo, et lex Evangelii in ejus corde descripta est, et in conspectu filiorum Israel descripta. Aderant enim tunc cum tibi sacramentum fidei tradebatur, coelestes virtutes, ministeria angelorum, Ecclesia primitivorum. Si enim recte intelligamus Israelem dici mentem Deum videntem, rectissime hoc de ministris angelis magis dicitur, secundum Domini sententiam, dicentis de infantibus, quod et tu fuisti infans in baptismo, quia angeli eorum semper vident faciem Patris mei qui in coelis est. Coram istis igitur filiis Israel, qui aderant illo in tempore, cum tibi fidei sacramenta tradebantur, videntibus faciem Dei, Jesus in corde tuo Deuteronomium scripsit.
write the Deuteronomy, that He may fix the second law in the hearts of believers, and in the minds of those who are worthy to be chosen for the construction of the altar may seal the law of the spirit. For immediately when anyone shall have believed in Jesus Christ, the law of the Gospel is both written out in his heart and written out in the sight of the sons of Israel. For there were present then, when the sacrament of faith was being handed over to you, the heavenly powers, the ministries of the angels, the Church of the firstborn. For if we rightly understand Israel to mean a mind seeing God, this is most rightly said rather of the ministering angels, according to the judgement of the Lord, speaking of the little ones — and you too were a little one in baptism — that their angels always see the face of my Father Who is in heaven. Before these sons of Israel, therefore, who were present at that time when the sacraments of faith were being handed over to you, who see the face of God, Jesus wrote the Deuteronomy in your heart.
Vis tibi adhuc evidentius haec de Scripturis sanctis probemus, quia coram filiis Israel legem secundam scribat Jesus? Apostolus ad Hebraeos manifeste designat, dicens: Non enim accessistis ad sonum tubae, et ad montem ardentem, sed accessistis ad montem Sion, et civitatem Dei viventis Jerusalem coelestem, et Ecclesiam primitivorum ascriptam in coelis, et multitudinem angelorum collaudantium Deum. Vides ergo quia coram iis omnibus, qui ex eo quod semper Deum vident, et merito filii Israel appellantur, Jesus legem suam in cordibus credentium scribit. Sed et nunc per haec quae loquimur, Jesus Deuteronomium scribit in eorum cordibus qui integra fide, et toto animo quae dicuntur accipiunt, qui integro auditu, atque integro corde, et non corrupto sensu ac reprobo circa fidem, audiunt et retinent quae dicuntur, quia necesse est Deuteronomium in integris lapidibus scribi.
Do you wish us to prove these things to you still more plainly from the holy Scriptures, that Jesus writes the second law before the sons of Israel? The Apostle to the Hebrews plainly designates it, saying: For you have not come to the sound of the trumpet, and to the burning mountain, but you have come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the Church of the firstborn enrolled in the heavens, and to the multitude of angels praising God together. You see therefore that before all these, who from the fact that they always see God are deservedly called sons of Israel, Jesus writes His law in the hearts of believers. But even now, through these things which we are speaking, Jesus writes the Deuteronomy in the hearts of those who receive with whole faith and with the whole mind the things that are said, who with whole hearing and with whole heart, and not with a sense corrupted and reprobate concerning the faith, hear and retain the things that are said, because the Deuteronomy must be written upon whole stones.
5. Post haec dicit: Et omnis, inquit, Israel et presbyteri et judices, et scribae praecedebant hinc et illinc arcam testamenti Domini. Arca testamenti Domini est, in qua tabulae legis manu Dei scriptae servantur. Et circa hanc arcam testamenti, omnis qui vere Israel est, incedit, et non est longe ab ea. Levitae vero et sacerdotes etiam in humeris suis eam portant. Etenim quicunque sacerdotali religione et sanctitate vivunt, non solum ii qui sedere videntur in consessu sacerdotali, sed ii magis qui sacerdotaliter agunt, quorum pars est Dominus, nec ulla eis portio habetur in terris, ipsi sunt vere sacerdotes et Levitae Domini, qui in humeris suis legem Dei portant, agendo videlicet, et implendo per opus ea quae scripta sunt in lege.
5. After these things he says: And all Israel, it says, and the elders and the judges and the scribes went before the ark of the testament of the Lord on this side and on that. The ark of the testament of the Lord is that in which the tablets of the law written by the hand of God are kept. And about this ark of the testament walks everyone who is truly Israel, and he is not far from it. But the Levites and the priests carry it even upon their own shoulders. For indeed whoever live in priestly religion and holiness — not only those who are seen to sit in the priestly assembly, but rather those who act in a priestly manner, whose portion is the Lord, and no share is held by them upon the earth — these are truly priests and Levites of the Lord, who carry the law of God upon their own shoulders, namely by doing and fulfilling in work the things which are written in the law.
6. Sed et proselytus, inquit, et indigena simul, et erant dimidii juxta montem Garizin, et dimidii juxta montem Gebal. Quomodo etiam ista explicabimus? Vere adjutorio Dei opus est, ut possimus
6. But the proselyte also, it says, and the native together, and there were half beside mount Garizin, and half beside mount Gebal. How shall we explain these things also? Truly there is need of the help of God, that we may be able
Editors' notes and page, col. 874
Footnotes
(65) ‹anchor: et erant› · call in col 874
Idem cum uno Ebroicensi, « erant. » Alii, « erunt. »
The same [manuscript], with one Évreux manuscript, has "erant" (they were); others have "erunt" (they will be).
(printed under page 441)
verbis nostris verba divina disserere, et explanare qui sunt dimidii qui incedebant juxta montem Garizin, et qui sunt dimidii qui licet et ipsi salventur, non tamen potuerunt juxta montem Garizin incedere, sed incedunt juxta montem Gebal. Mons Garizin benedictiones habet, mons autem Gebal maledictiones, quae peccatoribus imminent. Statuerunt etenim, sicut scriptum est in Deuteronomio, sex tribus ad benedicendum in monte Garizin, et ipsas tribus quae nobiliores sunt et eximiae, id est, Simeon, Levi, Juda, Issachar, Joseph et Benjamin; alias vero sex ignobiliores ad maledicendum: in quibus et Ruben, qui ascendit cubile patris et torum maculavit paternum, et Zabulon, qui est ultimus filius Liae.
to set forth the divine words in our own words, and to explain who are the halves who were walking beside mount Garizin, and who are the halves who, although they too are saved, were nevertheless not able to walk beside mount Garizin, but walk beside mount Gebal. Mount Garizin has the blessings, but mount Gebal the curses which hang over sinners. For they stationed, as it is written in Deuteronomy, six tribes to bless on mount Garizin, and those very tribes which are nobler and more excellent, that is, Simeon, Levi, Juda, Issachar, Joseph and Benjamin; but six others, the less noble, to curse: among whom is also Ruben, who went up to his father's bed and stained his father's couch, and Zabulon, who is the last son of Lia.
7. Haec quidem veterum historiae referunt gesta, sed quomodo nos hanc historiae narrationem ad mysticam intelligentiam referemus, ut ostendamus qui sint isti qui incedunt juxta montem Garizin, et qui sint isti qui incedunt juxta montem Gebal? Ego sic video, duas esse species eorum, qui per fidem festinant et properant ad salutem. Unam eorum qui promissionum coelestium cupiditate succensi, summo studio diligentiaque nituntur, ne una saltem minima eos beatitudo praetereat, habentes desiderium non solum benedictionis capiendae, et effici in parte sortis sanctorum, sed etiam assistere in conspectu Dei, et semper esse cum Domino. Alii vero sunt, qui et ipsi tendunt ad salutem, sed non tam amore benedictionum et desideriis inflammantur, quam hoc magis habent in prospectu, ut dicant, Sufficit mihi non ire in gehennam, sufficit mihi non mitti in ignem aeternum, sufficit mihi non expelli in tenebras exteriores. Cum ergo in singulis quibusque fidelium talis sit propositi varietas, hoc mihi designari videtur in hoc loco, quod dimidii illi qui juxta montem Garizin incedunt, illum qui ad benedictiones, electus est, istos singulariter indicent, qui non metu poenae, sed benedictionum et repromissionum desiderio veniunt ad salutem. Illi vero dimidii, qui juxta montem Gebal incedunt in quo maledictiones prolatae sunt, istos alios indicent, qui malorum metu et suppliciorum timore complentes quae in lege scripta sunt, perveniunt ad salutem. Hic jam Dei solius est nosse ex omnibus nobis filiis Israel, quis est qui boni ipsius desiderio succensus facit quod bonum est, quis vero nostrum metu gehennae, et aeterni ignis terrore tendit ad bonum, et studet ac festinat implere quae scripta sunt. Certum
7. These things indeed the histories of the ancients report as done, but how shall we refer this narration of the history to the mystical understanding, so as to show who these are who walk beside mount Garizin, and who these are who walk beside mount Gebal? I see it thus, that there are two kinds of those who through faith hasten and press on to salvation. One, of those who, kindled with desire of the heavenly promises, strive with the utmost zeal and diligence that not even one least beatitude should pass them by, having the desire not only to take the blessing and to be made part of the lot of the saints, but also to stand in the sight of God, and to be always with the Lord. But there are others, who also themselves tend towards salvation, but are not so much inflamed with the love of the blessings and with desires, as they have this rather in view, so that they say: It suffices me not to go into Gehenna, it suffices me not to be sent into the eternal fire, it suffices me not to be driven out into the exterior darkness. Since therefore in each several one of the faithful there is such a variety of purpose, this seems to me to be signified in this place: that those halves who walk beside mount Garizin, the one which was chosen for the blessings, indicate specially these, who come to salvation not by fear of punishment, but by desire of the blessings and of the promises. But those halves who walk beside mount Gebal, on which the curses were pronounced, indicate those others, who, fulfilling by dread of evils and by fear of punishments the things which are written in the law, arrive at salvation. Here now it belongs to God alone to know, out of all us sons of Israel, who it is that, kindled with desire of the good itself, does what is good, and who of us tends to the good by dread of Gehenna and by terror of the eternal fire, and is zealous and hastens to fulfil the things which are written. For it is certain
Editors' notes and page, col. 875
Footnotes
(66) ‹anchor: sex ignobiliores› · call in col 875
Post « ignobiliores, » Sangermanensis addit « interpungit, » quod in aliis mss. non exstat.
After "ignobiliores" (the less noble) the Saint-Germain manuscript adds "interpungit" (he divides), which is not found in the other manuscripts.
(printed under page 442)
(67) ‹anchor: ultimus filius Liae› · call in col 875
Liae. Deest in libris editis, sed habetur in omnibus mss.
Liae (of Lia): missing in the printed books, but found in all the manuscripts.
(printed under page 442)
(68) ‹anchor: ut dicant› · call in col 875
Sangerm., « et desideriis inflammantur, quam hoc magis habent in prospectu, dicentes. » Tres alii codd. mss., « vel promissionum desideriis inflammantur, quam hoc magis habent in prospectu. » Mox Gemeticensis cum uno Ebroicensi pro « dicentes » habent « ut dicant. » In libris antea editis sic legitur, « vel promissionum ipsarum, quam hoc magis habentes in prospectu et dicentes. » Paulo post ubi mss. habent, « sufficit mihi non expelli, » in libris editis deest, « mihi. »
The Saint-Germain manuscript has "et desideriis inflammantur, quam hoc magis habent in prospectu, dicentes" (and are inflamed by desires, rather than having this chiefly in view, saying). Three other manuscript codices have "vel promissionum desideriis inflammantur, quam hoc magis habent in prospectu" (or are inflamed by desires for the promises, rather than having this chiefly in view). Next, the Jumièges manuscript with one Évreux manuscript has "ut dicant" (so as to say) instead of "dicentes" (saying). In the books printed earlier it reads thus: "vel promissionum ipsarum, quam hoc magis habentes in prospectu et dicentes" (or of the promises themselves, rather than having this chiefly in view and saying). A little further on, where the manuscripts have "sufficit mihi non expelli" (it is enough for me not to be cast out), "mihi" (for me) is missing in the printed books.
(printed under page 442)
est enim nobiliores esse illos, qui boni ipsius desiderio et benedictionum amore, quod bonum est agunt, quam illos qui pro mali metu bonum sectantur. Solus ergo Jesus est, qui potest ex omni populo hujuscemodi mentes animosque discernere, et alios quidem statuere in montem Garizin ad benedictiones, alios vero statuere in montem Gebal ad maledictiones, non ut maledictiones accipiant, sed ut intuentes praescriptas maledictiones, et poenas peccatoribus constitutas, incurrere caveant eas.
that those are nobler who, by desire of the good itself and by love of the blessings, do what is good, than those who pursue the good for dread of evil. Jesus alone therefore is He who can discern out of the whole people minds and spirits of this kind, and set some indeed on mount Garizin for the blessings, but set others on mount Gebal for the curses — not that they should receive the curses, but that, beholding the curses set down beforehand and the punishments appointed for sinners, they may beware of running into them.
8. Post haec refertur quia legit Jesus omnia verba legis, id est, benedictiones et maledictiones secundum omnia quae scripta sunt in libro legis, nec fuit ullum verbum ex omnibus quae mandavit Moyses, quod non legerit Jesus, coram omni ecclesia filiorum Israel. Facilis quidem est explanatio historiae, quomodo filius Nave legerit omnia verba legis quae scripsit Moyses, coram omni ecclesia filiorum Israel; noster vero Dominus Jesus, quomodo hoc populo suo faciat, ostendere non mihi videtur otiosum. Et ego quidem arbitror, quod si quando nobis legitur Moyses, et per gratiam Domini velamen litterae amovetur, et incipimus intelligere, quia lex spiritalis est, et quia, verbi causa, dicens lex, Non infrenabis os bovi trituranti, non de bobus haec, sed de apostolis dixerit: et rursum cum in lege dicitur, quia Abraham duos filios habuit, unum de ancilla, et unum de libera, ego in iis intelligo esse duo testamenta, et duos populos: istam nobis legem quae sic intelligitur (quam spiritalem nominat Paulus), Jesus Dominus legit, et ipse est qui haec in auribus totius populi recitat, praecipiens nobis ne sequamur occidentem litteram, sed teneamus spiritum vivificantem. Legit ergo nobis Jesus legem, cum nobis legis revelat arcana. Non enim nos qui de Ecclesia catholica sumus, spernimus legem Mosei, sed suscipimus eam, si tamen Jesus eam nobis legerit. Sic enim recte poterimus intelligere legem, si eam nobis legat Jesus, ut ipso legente, nos sensum ejus et intelligentiam capiamus. Aut non est putandum quod inde conceperat sensum ille, qui dicebat: Nos autem sensum Christi habemus, ut sciamus quae a Deo donata sunt nobis, quae et loquimur. Et illi qui dicebant: Nonne ardens erat in nobis cor nostrum, cum nobis aperiret Scripturas in via? quando incipiens a lege Moysi usque ad prophetas legit eis omnia, et revelavit quae de ipso scripta sunt. Mira tamen figura sermonis ostenditur in iis quae
8. After these things it is reported that Jesus read all the words of the law, that is, the blessings and the curses according to all the things which are written in the book of the law, nor was there any word out of all that Moses commanded which Jesus did not read, before the whole assembly of the sons of Israel. Easy indeed is the explanation of the history, how the son of Nave read all the words of the law which Moses wrote, before the whole assembly of the sons of Israel; but how our Lord Jesus does this for His people, it does not seem to me idle to show. And I indeed judge that, if at any time Moses is read to us, and by the grace of the Lord the veil of the letter is removed, and we begin to understand that the law is spiritual, and that, for example, the law saying: You shall not muzzle the mouth of the ox that treads out the grain, said this not about oxen but about the apostles; and again, when it is said in the law that Abraham had two sons, one of the handmaid and one of the free woman, I understand in these that there are two testaments and two peoples: this law which is so understood (which Paul names spiritual), the Lord Jesus reads to us, and He Himself is the one who recites these things in the ears of the whole people, charging us not to follow the letter that kills, but to hold the spirit that gives life. Jesus therefore reads the law to us, when He reveals to us the hidden things of the law. For we who are of the catholic Church do not despise the law of Moses, but receive it — if only Jesus reads it to us. For thus shall we be able rightly to understand the law, if Jesus reads it to us, so that, with Him reading, we may grasp His meaning and understanding. Or is it not to be thought that he had conceived his understanding from thence, who said: But we have the mind of Christ, that we may know the things that have been given to us by God, which we also speak. And those who said: Was not our heart burning within us, when He opened to us the Scriptures on the way? when, beginning from the law of Moses even to the prophets, He read them all things, and revealed the things which are written concerning Himself. A wonderful figure of speech, however, is shown in those things which
Editors' notes and page, col. 876
Footnotes
(69) ‹anchor: mali metu bonum› · call in col 876
Sangerm., « pro malo etiam bonum. »
The Saint-Germain manuscript has "pro malo etiam bonum" (good even in return for evil).
(printed under page 442)
(70) ‹anchor: et poenas› · call in col 876
Idem, « praescriptiones et poenas. »
The same has "praescriptiones et poenas" (prescriptions and penalties).
(printed under page 442)
(71) ‹anchor: omnia verba legis› · call in col 876
Idem restituit vocem « legis, » quae deerat in libris editis.
The same restores the word "legis" (of the law), which was missing in the printed books.
(printed under page 442)
scripta sunt, cum dicit: Non erat sermo ex omnibus quae mandavit Moyses, quem non legerit Jesus in auribus totius Ecclesiae Israel. Et primo legisse in auribus, videamus quid indicet. Vereor ne forte aliquos auditorum sermo noster offendat; sed tamen dicendum est quod non omnes qui audimus legem, de Ecclesia sumus filiorum Israel: sed non continuo si est aliqua differentia inter auditores legis et ecclesiam filiorum Israel, auditor excluditur a salute.
are written, when it says: There was not a word out of all that Moses commanded, which Jesus did not read in the ears of the whole Church of Israel. And first, that he read in the ears, let us see what it indicates. I fear lest perhaps our discourse offend some of the hearers; but nevertheless it must be said that not all of us who hear the law are of the Church of the sons of Israel: but it does not follow at once, if there is some difference between the hearers of the law and the assembly of the sons of Israel, that the hearer is excluded from salvation.
9. Attendite ergo diligentius verbis Scripturae, dicentis: Non erat ullum verbum ex omnibus quae mandavit Moyses, quod non legerit Jesus in auribus totius ecclesiae filiorum Israel. Et addit etiam mulieribus et infantibus, et proselytis. Novit Dominus noster Jesus esse alias aures praeter istas carnales, quas ad audientiam verborum suorum, et ad audientiam legis requirit. Unde et in Evangelio, posteaquam de singulis quae oportebat edocuit, addit, et dicit: Qui habet aures audiendi audiat. Quod utique si de auribus dixisset carnalibus, superfluum videretur. Nemo enim non habens aures ad verba ejus audienda convenerat. Sed quoniam sciebat in auribus interioris hominis, id est intellectu cordis, recipi debere quae dicta sunt: (quid enim prodest audire sermonem, si non retineatur et servetur in corde?) idcirco aures ab auditoribus exposcebat.
9. Attend therefore more diligently to the words of the Scripture, which says: There was not any word out of all that Moses commanded, which Jesus did not read in the ears of the whole assembly of the sons of Israel. And it adds also: to the women and to the little ones, and to the proselytes. Our Lord Jesus knows that there are other ears besides these carnal ones, which He requires for the hearing of His words and for the hearing of the law. Whence also in the Gospel, after He had taught concerning the several things that were needful, He adds and says: He who has ears to hear, let him hear. Which surely, if He had said it of carnal ears, would seem superfluous. For no one who did not have ears had come together to hear His words. But since He knew that the things which are spoken must be received in the ears of the interior man, that is, in the understanding of the heart (for what does it profit to hear the discourse, if it be not retained and kept in the heart?), for that reason He demanded ears of the hearers.
Hoc ergo etiam nunc, vel cum Scripturae in ecclesia leguntur, vel cum sermo explanationis profertur ad populum, Scripturae auctoritatem sequentes dicimus, Videte ne legantur quidem ab Jesu verba legis, sed quamplurimis non legantur; quia Jesus illis legit legem, qui aures habuerint audiendi. Sed et quod adjunxit ad Ecclesiam Domini etiam mulieres, et infantes, et proselytos, si quidem separatim intelligamus mulieres et infantes et proselytos, et eos velut sequelam quamdam esse sentiamus Ecclesiae, quoniam in domo magna non sunt tantummodo vasa aurea et argentea, sed et lignea et fictilia, dicimus viris quidem fortibus fortem tradi cibum, illis videlicet, de quibus Apostolus dicit: Perfectorum autem est solidus cibus, ex quibus ipse sibi praeparat Ecclesiam non habentem maculam, aut rugam, aut aliquid horum; eos vero quos mulierum, vel infantium, vel proselytorum appellatione secernit, intelligamus illos esse, qui adhuc lacte indigent, aut etiam velut infirmi, ut sunt mulieres, oleribus vescuntur. Si vero simul omnis accipiatur Ecclesia, viri quidem intelliguntur illi, qui in omnibus
This therefore even now, whether when the Scriptures are read in the assembly, or when a discourse of explanation is brought forth to the people, following the authority of the Scripture we say: Take care lest, though the words of the law are indeed read by Jesus, for very many they are not read; because Jesus reads the law to those who shall have had ears of hearing. But as to His having joined to the Church of the Lord also the women, and the little ones, and the proselytes — if indeed we understand the women and the little ones and the proselytes separately, and judge them to be as it were a certain following of the Church, since in a great house there are not only vessels of gold and of silver, but also of wood and of clay — we say that to the strong men indeed strong food is handed over, namely to those of whom the Apostle says: But solid food is for the perfect, out of whom He prepares for Himself a Church not having spot, or wrinkle, or any such thing; but those whom He sets apart by the name of women, or of little ones, or of proselytes, let us understand to be those who still need milk, or who even, as being weak, like women, feed upon vegetables. But if the whole Church be taken together, the men indeed are understood to be those who in all things
Editors' notes and page, col. 877
Footnotes
(72) ‹anchor: quid indicet› · call in col 877
Mss., « indicet. » Libb. editi, « dicit. »
The manuscripts have "indicet" (should indicate); the printed books have "dicit" (says).
(printed under page 443)
(73) ‹anchor: quid enim› · call in col 877
Mss., « quid enim. » Libb. editi, « quia nihil. »
The manuscripts have "quid enim" (for what); the printed books have "quia nihil" (because nothing).
(printed under page 443)
(74) ‹anchor: appellatione secernit, intelligamus› · call in col 877
Mss., « intelligamus. » Libb. editi, « intelligimus. »
The manuscripts have "intelligamus" (let us understand); the printed books have "intelligimus" (we understand).
(printed under page 443)
(75) ‹anchor: Si vero simul› · call in col 877
Libb. editi, « simul. » Unus codex Ebroicensis, « in illis. » Reliqui mss., « similis. »
The printed books have "simul" (together); one Évreux codex has "in illis" (in them); the other manuscripts have "similis" (like).
(printed under page 443)
perfecti stare norunt armati adversus astutias diaboli: mulieres vero illi, qui nondum ex semetipsis quae utilia sunt gerunt, sed imitando viros, et eorum exempla sectando. Ex quibus et caput habere dicuntur: Caput enim mulieris, vir. Infantes vero erunt, qui fide nuper suscepta, lacte evangelico nutriuntur. Proselyti autem catechumeni videbuntur, vel ii qui jam sociari fidelibus student. De quibus singulis similia etiam Joannes sentiens in Epistola sua scribit, et singulis quibusque aetatibus propria quaeque gesta decernit.
know how to stand perfect, armed against the wiles of the devil: but the women are those who do not yet of themselves do the things which are useful, but by imitating the men and by following their examples. Whence they are also said to have a head: for the head of the woman is the man. But the little ones will be those who, having lately received the faith, are nourished with evangelical milk. And the proselytes will be seen to be the catechumens, or those who are already striving to be joined to the faithful. Concerning each of these John also, thinking the like, writes in his Epistle, and assigns to each of the several ages its own proper deeds.
Verumtamen Jesu vobis recitante legem, et revelante cordibus vestris intelligentiam spiritalem, neque proselyti, id est catechumeni diutius maneatis, sed festinate ad percipiendam gratiam Dei, ut et vos in Ecclesia filiorum Israel annumeremini: et vos, infantes, nolite pueri effici sensibus, sed malitia parvuli estote, sensibus autem estote perfecti, sicut et Apostolus ad Hebraeos dicit: Relinquentes principiorum Christi sermonem, ad perfectionem feramur. Sed et vos, qui sub mulierum appellatione infirmi et remissi et languidi estis, commonemini, ut remissas manus et dissoluta genua erigatis, id est, ut negligentes et desides animos suscitetis, et virilem constantiam in explendis praeceptis legalibus et evangelicis assumatis, atque ad virorum fortium perfectionem celeriter properetis.
Nevertheless, since Jesus recites the law to you and reveals to your hearts the spiritual understanding, do not remain any longer proselytes, that is catechumens, but hasten to receive the grace of God, that you too may be numbered in the Church of the sons of Israel: and you, little ones, do not be made children in your understanding, but be little ones in malice, and in your understanding be perfect, as the Apostle also says to the Hebrews: Leaving the discourse of the beginnings of Christ, let us be borne on to perfection. But you also, who under the name of women are weak and slack and languid, be admonished to lift up the slack hands and the loosened knees, that is, to rouse your negligent and idle spirits, and to take on a manly constancy in fulfilling the precepts of the law and of the Gospel, and swiftly to press on to the perfection of strong men.
Non enim novit Scriptura divina secundum sexum separationem virorum ac mulierum facere. Etenim apud Deum sexus nulla discretio est, sed pro animi diversitate vel vir, vel mulier designatur. Quantae ex mulierum sexu apud Deum in viris fortibus numerantur? et quanti ex viris inter remissas et languidas mulieres reputantur? Annon tibi videtur inter mulieres existimandus ille vir qui dicit: Non possum observare quae scripta sunt, vendere quae habeo et dare pauperibus non possum, percutienti maxillam praebere alteram non possum, maledicentem benedicere non possum, blasphematus deprecari non possum, persecutionem pati et sustinere non possum? Caetera similia quae mandantur qui dicit implere non possum, quid tibi videtur aliud quam inter mulieres, quae nihil virile possunt, esse numerandus?
For the divine Scripture does not know how to make a separation of men and women according to sex. For indeed with God there is no distinction of sex, but according to the diversity of the mind one is designated either man or woman. How many of the female sex are numbered with God among the strong men? and how many of the men are reckoned among the slack and languid women? Does it not seem to you that that man is to be esteemed among the women who says: I cannot observe the things which are written, I cannot sell what I have and give to the poor, I cannot offer the other cheek to him who strikes me, I cannot bless him who curses, when blasphemed I cannot entreat, I cannot suffer and endure persecution? He who says of the other like things which are commanded, I cannot fulfil them — what else does he seem to you than to be numbered among the women, who can do nothing manly?
10. Sed videamus quid post haec scriptum est: Et audierunt, inquit, omnes reges Amorrhaeorum, et qui trans Jordanem, et qui in montanis, et qui in campis, et qui super ora maris magni, et qui erant in Antilibano, et Cethaei, et Amorrhaei, et Chananaei, et Pherezaei, et Evaei, et Gergesei, et Jebusaei,
10. But let us see what is written after these things: And there heard, it says, all the kings of the Amorrhaeans, and they who were beyond the Jordan, and they who were in the mountains, and they who were in the plains, and they who were upon the shores of the great sea, and they who were in Antilibanus, and the Cethaeans, and the Amorrhaeans, and the Chananaeans, and the Pherezaeans, and the Evaeans, and the Gergesaeans, and the Jebusaeans,
Editors' notes and page, col. 878
Footnotes
(76) ‹anchor: imitando viros› · call in col 878
Codex Sangerman., « viros. » Libb. editi, « meliores. »
The Saint-Germain codex has "viros" (men); the printed books have "meliores" (better ones).
(printed under page 443)
(77) ‹anchor: nuper suscepta› · call in col 878
Omnes mss., « suscepta. » Libb. editi, « suscepti. »
All the manuscripts have "suscepta" (received, agreeing with the faith); the printed books have "suscepti" (received, agreeing with the persons).
(printed under page 443)
(78) ‹anchor: gesta decernit› · call in col 878
Codex Sangerman., « secernit. » Ibid. libb. antea editi, « Jesu nobis recitante.... cordibus nostris, » sed omnes mss. ut in nostro textu
The Saint-Germain codex has "secernit" (he separates). In the same place the books printed earlier have "Jesu nobis recitante.... cordibus nostris" (Jesus reciting to us.... in our hearts), but all the manuscripts read as in our text.
(printed under page 443) (78*) ‹anchor: Christi sermonem› · call in col 878 Codex Sangerm., « sermones. »
The Saint-Germain codex has "sermones" (words).
(printed under page 443)
(79) ‹anchor: mulieres reputantur› · call in col 878
Idem, « deputantur. »
The same has "deputantur" (are assigned).
(printed under page 443)
et convenerunt in unum, ut expugnarent Jesum et Israel simul. Historia rerum gestarum manifesta est, nec explanatione indiget quod evidenter expletum est; ex iis tamen quae gesta sunt visibilibus, nostri Domini Jesu Salvatoris bella ac triumphos quos egerit, contemplemur, quamvis etiam in ipso haec visibiliter cernamus expleta. Convenerunt enim reges terrae, senatus, populusque et principes Romani, ut expugnarent nomen Jesu et Israel simul. Decreverunt enim legibus suis, ut non sint Christiani. Omnis civitas, omnis ordo Christianorum nomen impugnat. Sed sicut tunc omnes illi reges convenientes contra Jesum nihil facere potuerunt, ita vel principes vel potestates istae contrariae, ut non Christianorum genus latius ac profusius propagetur, obtinere non valebunt. Scriptum namque est, quia quanto magis eos humiliabant, tanto magis plures fiebant, et invalescebant valde. Confidimus autem, quia non solum non nos poterunt obtinere visibiles inimici, et adversarii nostri, verum etiam velociter Jesu Domino nostro vincente conteretur Satanas sub pedibus servorum ejus. Illo etenim duce semper vincent milites sui, ita ut et nos dicamus sicut in Esdra scriptum est, quia a te, Domine, est victoria, et ego servus tuus, benedictus es, Deus veritatis. Quem semper et nos invocemus, ut det nobis victoriam in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
and they came together into one, to storm Jesus and Israel at once. The history of the deeds done is plain, nor does that need explanation which has evidently been accomplished; yet from those visible things which were done, let us contemplate the wars and the triumphs of our Lord Jesus the Saviour, which He has waged, although we see these also visibly fulfilled in Him. For the kings of the earth came together, the senate and the people and the princes of the Romans, to storm the name of Jesus and Israel at once. For they decreed by their own laws that there be no Christians. Every city, every order assails the name of the Christians. But just as then all those kings coming together against Jesus could do nothing, so neither these princes nor these adverse powers will have strength to prevail, so that the race of Christians should not be propagated more widely and more abundantly. For it is written that the more they humbled them, the more they became many, and grew exceedingly strong. And we are confident that not only will our visible enemies and adversaries not be able to prevail over us, but also that swiftly, with Jesus our Lord conquering, Satan will be crushed under the feet of His servants. For with Him as leader His soldiers will always conquer, so that we too may say, as it is written in Esdras, that from Thee, Lord, is the victory, and I am Thy servant; blessed art Thou, God of truth. Whom let us also always invoke, that He may give us victory in Christ Jesus our Lord, to Whom is glory and dominion unto the ages of ages. Amen.
HOMILIA X. De dolo Gabaonitarum, ubi dicunt: Audivimus quanta fecit Dominus vobiscum per mare Rubrum.
HOMILY X. On the deceit of the Gabaonites, where they say: We have heard how great things the Lord did with you through the Red Sea.
1. In domo Patris mei mansiones multae sunt, dicit Verbum Dei. Sed et resurrectio mortuorum non habebit aequalem resurgentium gloriam, sed alia caro volucrum, alia pecorum, alia vero piscium; et corpora coelestia, et corpora terrestria, sed alia quidem coelestium gloria, alia vero terrestrium. Alia gloria solis, alia gloria lunae, alia gloria stellarum. Stella ab stella differt in gloria, ita et resurrectio mortuorum. Multae ergo eorum qui ad salutem veniunt differentiae designantur. Unde et nunc Gabaonitas istos, quorum historia recitata est, arbitror portiunculam quamdam esse eorum, qui salvandi sunt, ita tamen ut non absque alicujus notae inustione salventur. Vides namque
1. In my Father's house are many mansions, says the Word of God. But the resurrection of the dead also will not have an equal glory of those who rise, but one flesh of birds, another of cattle, another indeed of fishes; and there are heavenly bodies and earthly bodies, but one glory of the heavenly, another of the earthly. One is the glory of the sun, another the glory of the moon, another the glory of the stars. Star differs from star in glory, so also the resurrection of the dead. Many differences therefore are signified of those who come to salvation. Whence now also I judge these Gabaonites, whose history has been read, to be a certain small portion of those who are to be saved, yet in such a way that they are not saved without the branding of some mark. For you see
Editors' notes and page, col. 879
Footnotes
(80) ‹anchor: potuerunt, ita› · call in col 879
In eodem deest, « ita. »
In the same [manuscript] "ita" (so) is missing.
(printed under page 444)
(81) ‹anchor: profusius propagetur› · call in col 879
Idem ms. habet, « propagetur. » Libb. editi, « prorogetur. » Mox in eodem codice manuscripto omittitur, « obtinere non valebunt. »
The same manuscript has "propagetur" (be spread abroad); the printed books have "prorogetur" (be prolonged). Next, in the same manuscript codex, "obtinere non valebunt" (they will not be able to hold) is omitted.
(printed under page 444)
Page
- other: footnotes on this page called in Homily VIII or X belong to those homilies (another unit): pointer only.