Migne Reading Room
PG 12 · cols. 405–574
Origen (Latin of Rufinus), Homilies on Leviticus
Editors' preface
ORIGENIS IN LEVITICUM. HOMILIA PRIMA.
ORIGEN ON LEVITICUS. HOMILY I.
1. Sicut in novissimis diebus Verbum Dei ex Maria carne vestitum processit in hunc mundum, et aliud quidem erat quod videbatur in eo, aliud quod intelligebatur; (carnis namque aspectus in eo patebat omnibus, paucis vero et electis dabatur divinitatis agnitio;) ita et cum per prophetas vel legislatorem verbum Dei profertur ad homines, non absque competentibus profertur indumentis. Nam sicut ibi carnis, ita hic litterae velamine tegitur: ut littera quidem aspiciatur tanquam caro, latens vero intrinsecus spiritalis sensus tanquam divinitas sentiatur. Tale ergo est quod et nunc invenimus librum Levitici revolventes, in quo sacrificiorum ritus, et hostiarum diversitas, ac sacerdotum ministeria describuntur. Sed haec secundum litteram, quae tanquam carc Verbi Dei est et indumentum divinitatis ejus, digni fortassis vel aspiciant, vel audiant et indigni. Sed et beati sunt illi oculi, qui velamine litterae obtectum intrinsecus divinum Spiritum vident; et beati sunt qui ad haec audienda mundas aures interioris hominis deferunt. Alioquin aperte in his sermonibus occidentem litteram sentient. Si enim secundum quosdam etiam nostrorum intellectum simplicem sequar, et absque ulla, ut ipsi ridere nos solent, stropha verbi et allegoriae nubilo vocem legislatoris excipiam, ego ecclesiasticus sub fide Christi vivens, et in medio Ecclesiae positus, ad sacrificandum vitulos et agnos, et ad offerendam similam cum thure et oleo divini praecepti auctoritate compellor. Hoc enim agunt, qui deservire nos historiae, et servare legis litteram cogunt. Sed tempus est nos adversus improbos presbyteros uti sanctae Susannae vocibus, quas illi quidem repudiantes, historiam Susannae de catalogo divinorum voluminum desecarunt. Nos autem et suscipimus et opportune contra ipsos proferimus, dicentes: « Angustiae mihi undique. » Si enim hoc consensero vobis, ut legis litteram sequar,
1. Just as in the last days the Word of God, clothed with flesh from Mary, came forth into this world, and what was seen in Him was one thing, what was understood another (for the sight of the flesh in Him lay open to all, but the knowledge of the divinity was given to few, and those chosen), so too when the word of God is brought forth to men through the prophets or the lawgiver, it is not brought forth without fitting garments. For as there it is covered with the veil of the flesh, so here with the veil of the letter: so that the letter indeed is looked upon as the flesh, but the spiritual sense hidden within is perceived as the divinity. Such, then, is what we now find as we turn over the book of Leviticus, in which the rites of the sacrifices, and the variety of the victims, and the ministries of the priests are described. But these things according to the letter, which is as it were the flesh of the Word of God and the garment of His divinity, the worthy perhaps may look upon or hear, and the unworthy too. But blessed are those eyes which see the divine Spirit covered within by the veil of the letter; and blessed are they who bring clean ears of the inner man to hear these things. Otherwise they will plainly perceive in these words the letter that kills. For if, following some even of our own people, I pursue the simple meaning, and receive the voice of the lawgiver without any twist of the word and cloud of allegory, as they are accustomed to mock us, I, a churchman living under the faith of Christ and set in the midst of the Church, am compelled by the authority of a divine precept to sacrifice calves and lambs, and to offer fine flour with frankincense and oil. For this is what those do who force us to be slaves to the history and to keep the letter of the law. But it is time for us to use the words of holy Susanna against wicked elders, words which they indeed reject, and have cut the history of Susanna out of the catalogue of the divine volumes. But we both accept them and opportunely bring them forth against them, saying: "Straits are on me on every side" (Dan. 13:22–23). For if I consent to you in this, that I should follow the letter of the law,
Editors' notes and page, col. 405
Footnotes
Scripture references 23 ‹anchor: call above the visible part of the page (Susanna quotation)› · call in col 405 Dan. XIII, 22, 23.
Dan. 13:22–23.
24 ‹anchor: call above the visible part of the page› · call in col 405 (not visible) II Cor. III, 16.
2 Cor. 3:16.
25 ‹anchor: call above the visible part of the page (quotation "Revela oculos meos" at the head of col 406)› · call in col 405 or 406 (not visible) Psal. CXVIII, 18.
Ps. 118:18.
26 ‹anchor: quod scriptum est› · call in col 406 Prov. IX, 9.
Prov. 9:9.
27 ‹anchor: et ait› · call in col 406 Levit. I, 2, 14.
Lev. 1:2, 14.
28 ‹anchor: simila, inquit› · call in col 406 Levit. II, 4.
Lev. 2:4.
Editors' notes (printed under page 207)
(93) ‹anchor: call above the visible part of the page (head of Homily I)› · call in col 405
Collatae sunt hae homiliae cum quatuor mss, uno Sangermanensi vetustissimo cujus character uncialis est; altero Gemeticensi; tertio Beccensi, et quarto bibliothecae R. P. Franciscanorum Cadomensium.
These homilies have been collated with four manuscripts: one, a very old Saint-Germain manuscript, whose script is uncial; a second from Jumièges; a third from Bec; and a fourth from the library of the Reverend Franciscan Fathers of Caen.
(printed under page 207)
(94) ‹anchor: call above the visible part of the page› · call in col 405
Ex Maria carne vestitum. Sic habent omnes mss. Libri vero antea editi, « ex Mariae carne vestitum. »
Clothed with flesh from Mary. So all the manuscripts have it. The books previously printed, however, have "clothed with the flesh of Mary."
(printed under page 207)
(95) ‹anchor: call above the visible part of the page› · call in col 405
Omnes mss., « describuntur; » libb. editi, « ascribuntur. » Infra iidem libb. editi, « caro Verbi Dei est, et indumentum divinitatis ejus, digni fortasse, » sed mss. ut in nostro textu.
All the manuscripts have "describuntur" (are described); the printed books, "ascribuntur" (are ascribed). Below, the same printed books have "is the flesh of the Word of God, and the garment of his divinity, the worthy perhaps", but the manuscripts read as in our text.
(printed under page 207)
(96) ‹anchor: intrinsecus divinum Spiritum vident› · call in col 405
Codex Sangermanensis, « videant. » Alii, « vident. »
The Saint-Germain manuscript has "videant" (may see); the others, "vident" (see).
(printed under page 207)
(97) ‹anchor: Angustiae mihi undique› · call in col 405
Veteres editiones: « Angustiae mihi sunt undique, » sed codex Sangermanensis omittit verbum « sunt. »
The old editions have "Angustiae mihi sunt undique" (there are straits for me on every side), but the Saint-Germain manuscript omits the word "sunt".
(printed under page 207)
(98) ‹anchor: call not in the visible part of the page› · call in col 405 or 406 (not visible)
Codd. Gemeticensis et Cadomensis, « nullo gesto; » Sangermanensis, « nullo gestu. »
The Jumièges and Caen manuscripts have "nullo gesto"; the Saint-Germain, "nullo gestu" (with no gesture).
(printed under page 207)
Page
- running head: 405 IN LEVITICUM HOMIL[IA I.] (rest of head over col 406, not in these images)
- marginal letters: A HOMILIA PRIMA (93). [beside caption line]; B scribuntur (95). Sed haec secundum litteram; C praecepti auctoritate compellor (approx.); D beside footnote (93)
- old-edition numerals: 185 before nubilo
« Mors mihi erit; » si autem non consensero, « non effugiam manus vestras. Sed melius est me sine ullo gestu incidere in manus vestras, quam peccare in conspectu Domini. » Incidamus ergo et nos, si ita necesse est, in obtrectationes vestras, tantum ut veritatem verbi Dei sub litterae tegmine coopertam ad Christum jam Dominum conversa cognoscat Ecclesia: sic enim dicit Apostolus, quia « si conversus quis fuerit ad Dominum, auferetur velamen: ubi enim spiritus Domini, ibi libertas. » Ipse igitur nobis Dominus, ipse sanctus Spiritus deprecandus est, ut omnem nebulam, omnemque caliginem quae peccatorum sordibus concreta visum nostri cordis obscurat, auferre dignetur, ut possimus legis ejus intelligentiam spiritalem et mirabilem contueri, secundum eum qui dixit: « Revela oculos meos, et considerabo mirabilia de lege tua. » Igitur quam possumus breviter pauca perstringamus ex multis, non tam singulorum verborum explanationi studentes (hoc enim facere per otium scribentis est), sed quae ad aedificationem Ecclesiae pertinent, proferentes: ut occasiones potius intelligentiae auditoribus demus, quam expositionum latitudinem persequamur, secundum illud quod scriptum est: « Da occasionem sapienti, et sapientior erit. »
"it will be death to me"; but if I do not consent, "I shall not escape your hands. But it is better for me to fall into your hands without any deed than to sin in the sight of the Lord." Let us too, then, fall, if it must be so, into your disparagements, provided only that the Church, now turned to Christ the Lord, may come to know the truth of the word of God covered under the covering of the letter: for so the Apostle says, that "if anyone has turned to the Lord, the veil will be taken away: for where the spirit of the Lord is, there is freedom" (2 Cor. 3:16). The Lord Himself, then, the Holy Spirit Himself, must be entreated by us to deign to take away every mist and all the darkness which, compacted from the filth of sins, obscures the sight of our heart, so that we may be able to behold the spiritual and wonderful understanding of His law, according to him who said: "Unveil my eyes, and I shall consider the wonders of Thy law" (Ps. 118:18). Let us therefore touch as briefly as we can on a few things out of many, not so much intent on the explanation of single words (for to do that belongs to one who writes at leisure), but bringing forward what pertains to the edification of the Church: so that we may give our hearers occasions of understanding rather than pursue the breadth of expositions, according to that which is written: "Give an occasion to the wise man, and he will be wiser" (Prov. 9:9).
2. Principium ergo Levitici dicit, quia vocavit Dominus Moysem, et locutus est illi de tabernaculo testimonii, ut promulgaret filiis Israel sacrificiorum leges et munerum, et ait: « Si homo munus offeret Domino, offeret ex bobus vel pecoribus, » id est agnis vel hoedis. « Si vero ex avibus, turtures vel pullos columbarum. » Si vero non homo, sed anima offerat munus Deo, ex simila, inquit, offerat panes azymos coctos in clibano, vel certe similam ex sartagine in oleo conspersam, aut ex craticula in oleo nihilominus subactam. Tum deinde edocemur quia fermentatum nihil omnino oportet offerri ad altare Dei, neque mel usquam sacrificiis
2. The beginning of Leviticus, then, says that the Lord called Moses and spoke to him from the tabernacle of testimony, that he should proclaim to the children of Israel the laws of sacrifices and of gifts, and He says: "If a man offers a gift to the Lord, he shall offer of the oxen or of the flocks" (Lev. 1:2, 14), that is, of lambs or kids. "But if of birds, turtledoves or young pigeons." But if not a man but a soul offers a gift to God, of fine flour, He says (Lev. 2:4), let it offer unleavened loaves baked in the oven, or else fine flour from the frying pan sprinkled with oil, or from the gridiron, likewise kneaded in oil. Then next we are taught that nothing leavened at all ought to be offered at the altar of God, nor honey anywhere in the sacrifices
Editors' notes and page, col. 406
Footnotes
(99) ‹anchor: latitudinem persequamur› · call in col 406
Mss. Sangerm. et Gemetic., « persequamur; » alias, « prosequamur. »
The Saint-Germain and Jumièges manuscripts have "persequamur" (pursue); elsewhere, "prosequamur" (follow out).
(printed under page 207)
(1) ‹anchor: Si homo munus offeret› · call in col 406
Omnes mss., « offeret. » Alias, « offerat. » Mox codd. Cadomensis et Gemeticensis, « ex bobus et pecudibus. »
All the manuscripts have "offeret" (shall offer). Elsewhere, "offerat" (should offer). Just after, the Caen and Jumièges manuscripts have "from oxen and from cattle".
(printed under page 207)
(2) ‹anchor: ex craticula in oleo› · call in col 406
Omnes mss., « in oleo. » Alias deest, « in. »
All the manuscripts have "in oleo" (in oil). Elsewhere "in" is lacking.
(printed under page 207)
(3) ‹anchor: neque mel usquam› · call in col 406
Codd. Sangerm. et Gemetic., « mel usquam. » Alias, « mellis quidquam. »
The Saint-Germain and Jumièges manuscripts have "mel usquam" (honey anywhere). Elsewhere, "mellis quidquam" (any of honey).
(printed under page 207)
Page
- running head: IN LEVITICUM HOMILIA I. 406
- marginal letters: A « Mors mihi erit; » si autem; B et mirabilem contueri; C rum leges et munerum; D beside footnote (97)
- old-edition numerals: (none)
admisceri, sed sale saliri omne sacrificium vel munus. Secundo in loco de primitiarum praecepit sacrificiis, quae recentia tosta ac bene purgata offerri Domino jubet. Posthaec sub eadem legis continentia de sacrificiis salutaribus injungitur, primo ex bobus, secundo ex ovibus, in quibus tamen liceat, sive in agnis, sive in hoedis vel feminas offerre, vel mares, et nihil praeter haec animalia decernit in sacrificiis salutaribus offerendum. Sed repetamus paululum, et videamus primo omnium quid est quod dicit: « Homo ex vobis si offerat munus, » quasi vero possit alius aliquis offerre quam homo. Et utique suffecisset dicere, si quis ex vobis offerat munus: sed nunc dicit: « Si homo ex vobis offerat munus. » In consequentibus vero dicit: « Si autem anima offerat munus. » In posterioribus porro, cum secundo jam loquitur Dominus ad Moysem, et mandat de sacrificiis pro peccato offerendis, ita dicit: « Si pontifex peccaverit, offerat illud et illud. » Vel si omnis Synagoga peccaverit, vel si princeps peccaverit, vel si anima una peccaverit: mandatur singulis quibusque quid offerant. Quid ergo? inanem putamus esse istam personarum distinctionem, ut aliud quidem offerendum sub hominis appellatione, aliud sub animae, aliud sub pontificis, aliud vero sub synagogae, aliud etiam sub principis, vel sub unius animae cognominatione mandetur? Ego interim pro exiguitate sensus mei, hoc in loco hominem quem appellavit, et primum in omnibus posuit ad offerendum munus Deo, intelligendum esse omne humanum arbitror genus, et ipsum dici hominem qui holocaustum offerat vitulum ex bobus sine macula. Iste autem vitulus sine macula, vide si non ille saginatus est vitulus quem pater pro regresso ac restituto sibi illo qui perierat filio, quique omnem ejus substantiam dilapidaverat, jugulavit, et fecit convivium magnum, et laetitiam habuit, ita ut laetarentur angeli in coelo super uno peccatore poenitentiam agente. Homo ergo iste qui perierat et inventus est, quoniam nihil habuit propriae substantiae quod offerret, cuncta namque dilapidaverat vivens luxuriose, invenit istum vitulum coelitus quidem missum, sed ex patriarcharum ordine, et connexis ex Abraham generationum successionibus venientem, et idcirco non dixit vitulum et siluit, ut videatur vitulus quicunque mandatus, sed vitulum ex bobus, id est, ex patriarcharum
to be mixed in, but every sacrifice or gift to be salted with salt. In the second place He gave commands concerning the sacrifices of first-fruits, which He orders to be offered to the Lord fresh, roasted and well cleaned. After this, under the same tenor of the law, injunction is given concerning the sacrifices of salvation, first from the oxen, second from the sheep, among which it is nevertheless permitted, whether among lambs or among kids, to offer either females or males, and He decrees that nothing besides these animals is to be offered in the sacrifices of salvation. But let us go back a little, and see first of all what it is that He says: "A man of you, if he offers a gift," as though anyone other than a man could offer. And surely it would have been enough to say, "if anyone of you offers a gift"; but as it is He says: "If a man of you offers a gift." And in what follows He says: "But if a soul offers a gift." Further, in later passages, when the Lord now speaks a second time to Moses and gives commands about the sacrifices to be offered for sin, He says thus: "If the high priest sins, let him offer this and that" (Lev. 4). Or if the whole Synagogue sins, or if a prince sins, or if a single soul sins: each one is commanded what he is to offer. What then? Are we to think this distinction of persons empty, so that one thing is commanded to be offered under the name of man, another under that of soul, another under that of high priest, another under that of synagogue, another again under the designation of prince or of a single soul? I for my part, according to the smallness of my understanding, think that the man whom He named in this place, and set first of all to offer a gift to God, is to be understood as the whole human race, and that it is he who is called the man who offers as a holocaust a calf from the oxen without blemish. But this calf without blemish, see whether it is not that fatted calf which the father slew for the son who had perished and was returned and restored to him, who had squandered all his substance, and made a great banquet, and had joy (Luke 15), so that the angels in heaven rejoiced over one sinner doing penance. This man, then, who had perished and was found, since he had nothing of his own substance to offer, for he had squandered everything living riotously, found this calf, sent indeed from heaven, but coming from the line of the patriarchs and from the linked succession of generations from Abraham; and therefore He did not say "a calf" and fall silent, so that it might seem that any calf whatever was commanded, but "a calf from the oxen", that is, from the patriarchs'
Editors' notes and page, col. 407
Footnotes
Scripture references 29 ‹anchor: call above the visible part of the page› · call in col 407 (not visible) Levit. IV.
Lev. 4.
30 ‹anchor: et laetitiam habuit› · call in col 407 Luc. XV.
Luke 15.
31 ‹anchor: call above the visible part of the page› · call in col 408 (not visible) Isa. LIII, 9.
Isa. 53:9.
32 ‹anchor: call above the visible part of the page› · call in col 408 (not visible) Joan. I, 11.
John 1:11.
33 ‹anchor: call above the visible part of the page› · call in col 408 (not visible) Matth. XXI, 39.
Matt. 21:39.
34 ‹anchor: call above the visible part of the page› · call in col 408 (not visible) Levit. I, 4, 5.
Lev. 1:4–5.
35 ‹anchor: ipse Dominus dixit› · call in col 408 Luc. XIII, 33.
Luke 13:33.
36 ‹anchor: corporis Ecclesiae suae› · call in col 408 Ephes. I, 22.
Eph. 1:22.
37 ‹anchor: ostium tabernaculi testimonii› · call in col 408 Levit. I, 3.
Lev. 1:3.
38 ‹anchor: ostium tabernaculi testimonii› · call in col 408 ibid., 5.
Ibid., 5.
Editors' notes (printed under page 208)
(4) ‹anchor: call above the visible part of the page› · call in col 407 (not visible)
Iidem mss., « princeps peccaverit; » alias, « principes peccaverint. »
The same manuscripts have "princeps peccaverit" (a prince shall have sinned); elsewhere, "principes peccaverint" (princes shall have sinned).
(printed under page 208)
(5) ‹anchor: pro regresso› · call in col 407
« Pro regresso. » Sic codex Sangermanensis. Alias deerat, « pro. » Infra idem ms., « erit autem masculus sine macula, masculus vere est. » Alias legitur, « est » pro « erit, » et, « vero » pro « vere. »
"Pro regresso" (for the return): so the Saint-Germain manuscript. Elsewhere "pro" was lacking. Below, the same manuscript has "but it shall be a male without blemish; a male indeed it is". Elsewhere one reads "est" for "erit", and "vero" for "vere".
(printed under page 208)
(6) ‹anchor: call above the visible part of the page› · call in col 407 or 408 (not visible)
Codd. Gemetic. et Cadomensis, « imponet. » Sangerm., « imponit. » Alias, « imponent. »
The Jumièges and Caen manuscripts have "imponet" (he shall lay on); the Saint-Germain, "imponit" (he lays on); elsewhere, "imponent" (they shall lay on).
(printed under page 208)
Page
- running head: 407 ORIGENIS
- marginal letters: A [ciis] admisceri, sed sale saliri; B « Si autem anima offerat munus. »; C in omnibus posuit ad offerendum munus Deo; D triarcharum ordine, et connexis ex Abraham
- old-edition numerals: (none)
generatione venientem. Erit autem masculus sine macula. Masculus vere est, qui peccatum quod est femineae fragilitatis ignorat. Solus ergo ille masculus, solus sine macula est, qui peccatum non fecit, nec dolus inventus est in ore ejus, et qui acceptus contra Dominum offertur ad ostium tabernaculi. Ad ostium tabernaculi non est intra ostium, sed extra ostium. Extra ostium etenim fuit Jesus, quia « in sua propria venit, et sui eum non receperunt. » Non est ergo ingressus tabernaculum illud, ad quod venerat, sed ad ostium ejus oblatus est in holocaustum, quia extra castra passus est. Nam et illi mali coloni venientem filium Patrisfamilias ejecerunt foras extra vineam, et occiderunt. Hoc est ergo quod offertur ad ostium tabernaculi acceptum contra Dominum; et quid tam acceptum quam hostia Christi, qui seipsum obtulit Deo?
generation. And it shall be a male without blemish. He is truly a male who does not know sin, which belongs to feminine frailty. He alone, then, is a male, He alone is without blemish, who did no sin, nor was deceit found in His mouth (Isa. 53:9), and who, acceptable, is offered before the Lord at the door of the tabernacle. "At the door of the tabernacle" is not within the door, but outside the door. For Jesus was outside the door, because "He came unto His own, and His own did not receive Him" (John 1:11). He did not, then, enter that tabernacle to which He had come, but was offered as a holocaust at its door, because He suffered outside the camp. For those wicked tenants too cast the son of the householder, when he came, out of the vineyard, and killed him (Matt. 21:39). This, then, is what is offered at the door of the tabernacle, acceptable before the Lord; and what is so acceptable as the victim of Christ, who offered Himself to God?
3. Et tamen « imponet manum suam, inquit, super caput hostiae, et jugulabunt vitulum contra Dominum, et offerent filii Aaron sacerdotis sanguinem, et effundent sanguinem ad altare in circuitu, quod est ad ostium tabernaculi testimonii. » Potest quidem videri ob hoc dictum, quod de filiis Aaron erant Annas et Caiphas, et caeteri omnes qui consilium agentes adversum Jesum pronuntiaverunt eum reum mortis, et effuderunt sanguinem ejus circa basim altaris tabernaculi testimonii. Ibi enim effunditur sanguis, ubi erat altare et basis ejus, sicut ipse Dominus dixit: « Quia non capit perire prophetam extra Hierusalem. » Posuit ergo et manum suam super caput vituli: hoc est peccata generis humani imposuit super caput suum. Ipse est enim caput corporis Ecclesiae suae. Sed et hoc fortasse non sine causa fit, quod cum superius dixisset, « applicabit eum ad ostium tabernaculi testimonii, » in posterioribus repetit, et iterum dicit, « ad altare quod est ad ostium tabernaculi testimonii, » quasi non eumdem locum sub eadem narratione semel designasse suffecerit. Nisi quia forte hoc intelligi voluit, quod sanguis Jesu non solum in Jerusalem effusus est, ubi erat altare, et basis ejus, et tabernaculum testimonii, sed et quod supernum altare quod est in coelis, ubi et Ecclesia primitivorum est, idem ipse sanguis asperserit, sicut et Apostolus dicit, quia « pacificavit per sanguinem crucis suae, sive quae in terra sunt,
3. And yet "he shall lay his hand," He says, "upon the head of the victim, and they shall slay the calf before the Lord, and the sons of Aaron the priest shall offer the blood, and shall pour out the blood round about at the altar which is at the door of the tabernacle of testimony" (Lev. 1:4–5). It may indeed seem to have been said for this reason, that Annas and Caiaphas were of the sons of Aaron, and all the others who, taking counsel against Jesus, pronounced Him guilty of death, and poured out His blood around the base of the altar of the tabernacle of testimony. For there the blood is poured out where the altar and its base were, as the Lord Himself said: "For it cannot be that a prophet perish outside Jerusalem" (Luke 13:33). He laid, then, His hand too upon the head of the calf: that is, He laid the sins of the human race upon His own head. For He is the head of the body, His Church (Eph. 1:22). But perhaps this too is done not without reason, that when He had said above, "he shall bring it to the door of the tabernacle of testimony" (Lev. 1:3), in later words He repeats and says again, "at the altar which is at the door of the tabernacle of testimony" (Lev. 1:5), as though it were not enough to have marked the same place once in the same account. Unless perhaps He wished this to be understood, that the blood of Jesus was poured out not only in Jerusalem, where the altar was, and its base, and the tabernacle of testimony, but also that the same blood sprinkled the altar on high which is in the heavens, where too the Church of the first-born is, as the Apostle too says, that "He made peace through the blood of His cross, whether the things that are on earth,
Editors' notes and page, col. 408
Footnotes
(7) ‹anchor: consilium agentes adversum› · call in col 408
Codex Sangerm., « adversum. » Alias, « contra. »
The Saint-Germain manuscript has "adversum" (against); elsewhere, "contra" (against).
(printed under page 208)
(8) ‹anchor: imposuit super caput› · call in col 408
Omnes mss., « corpus. » Sed praestare videtur priorum editionum lectio « caput. »
All the manuscripts have "corpus" (body). But the reading of the earlier editions, "caput" (head), seems preferable.
(printed under page 208)
(9) ‹anchor: ipse sanguis asperserit› · call in col 408
Priores editiones, « super illud altare quod est in coelis, ubi et Ecclesia primitivorum est, idem ipse sanguis aspersus erit. » Hinc iterum in sequentibus saeculis passurum Christum videbatur Huetio Origenes affirmare, sed cum aliam omnino, eam nempe quam sequimur, exhibeant lectionem omnes codices manuscripti, id unum sequitur ex hoc loco sensisse Adamantium, Christi mortem semel oblatam in terris, non solum hominibus, sed (continues)
The earlier editions have "upon that altar which is in the heavens, where also is the Church of the firstborn, that same blood will have been sprinkled." From this Huet thought Origen was again affirming that Christ would suffer in the ages to come; but since all the manuscripts offer an entirely different reading, namely the one we follow, the only conclusion from this place is that Adamantius held that the death of Christ, offered once on earth, not only for men, but (continues)
(printed under page 208)
Page
- running head: ORIGENIS 408
- marginal letters: A triarcharum generatione venientem; B tabernaculi acceptum contra Dominum; C ejus, sicut ipse Dominus dixit; D et quod supernum altare quod est in coelis
- old-edition numerals: 186 after vere
sive quae in coelis. » Recte ergo secundo nominat altare, quod est ad ostium tabernaculi testimonii, quia non solum pro terrestribus, sed etiam pro coelestibus oblatus est hostia Jesus, et hic quidem pro hominibus ipsam corporalem materiam sanguinis sui fudit, in coelestibus vero ministrantibus, si qui illi inibi sunt, sacerdotibus, vitalem corporis sui virtutem, velut spiritale quoddam sacrificium immolavit. Vis autem scire quia duplex hostia in eo fuit, conveniens terrestribus, et apta coelestibus? Apostolus ad Hebraeos scribens dicit: « Per velamen, id est carnem suam. » Et iterum interius velamen interpretatur coelum, quod penetravit Jesus, ut assistat nunc vultui Dei pro nobis, « semper, inquit, vivens ad interpellandum pro his. » Si ergo duo intelliguntur velamina, quae velut pontifex ingressus est Jesus, consequenter et sacrificium duplex intelligendum est, per quod et terrestria salvaverit et coelestia. Denique et ea quae sequunt⟨u⟩r, plus coelesti sacrificio quam terreno videntur aptanda.
or the things that are in heaven" (Col. 1:20). Rightly, then, does He name a second time the altar which is at the door of the tabernacle of testimony, because Jesus was offered as a victim not only for earthly things but also for heavenly ones; and here, for men, He poured out the very bodily matter of His blood, but in the heavenly places, for the priests who minister there, if there are any such there, He sacrificed the life-giving power of His body as a kind of spiritual sacrifice. Do you wish to know that there was a twofold victim in Him, suited to earthly things and fitted to heavenly? The Apostle, writing to the Hebrews, says: "Through the veil, that is, His flesh" (Heb. 10:20). And again he interprets the inner veil as heaven, which Jesus has passed through, that He may now stand before the face of God for us, "always living," he says, "to make intercession for them" (Heb. 7:25). If, then, two veils are understood, through which Jesus entered as high priest, consequently a twofold sacrifice too is to be understood, by which He saved both earthly things and heavenly. Accordingly the things that follow also seem to fit the heavenly sacrifice more than the earthly.
4. « Et decoriantes, inquit, holocaustum divident illud membratim, et imponent filii Aaron sacerdotis ignem super altare, et constipabunt ligna in ignem, et imponent filii Aaron sacerdotis divisa membra, et caput, et adipes, et ligna quae sunt super altare. Interanea vero et pedes lavabunt aqua, et imponet sacerdos omnia super altare, hostia est et sacrificium odor suavitatis Domino. » Quomodo decorietur caro verbi Dei, quod hic vitulus nominatur, et quomodo membratim dividatur a sacerdotibus, operae pretium est advertere. Ego puto quod ille sacerdos detrahit corium vituli oblati in holocaustum, et deducit pellem qua membra ejus conteguntur, qui de verbo Dei abstrahit velamen litterae, et interna ejus quae sunt spiritalis intelligentiae membra, denudat: et haec membra verbi interioris scientiae, non in humili aliquo loco ponit, sed in alto et sancto, id est, super altare collocat: cum non indignis hominibus, et humilem vitam ac terrenam ducentibus pandit divina mysteria, sed illis qui altare Dei sunt, in quibus semper ardet divinus ignis, et semper consumitur caro. Super hos ergo tales membratim divisus iste holocausti vitulus collocatur. Dividit namque membratim vitulum, qui explanare per ordinem potest, et competenti distinctione disserere, qui sit profectus, Christi fimbriam contigisse; qui vero, pedes ejus lavisse lacrymis, et capillis capitis extersisse; quanto autem iis potius sit caput ejus unxisse myro: sed et in pectore ejus recubuisse quid habeat eminentiae. Horum ergo singulorum causas disserere, et alia quidem incipientibus, alia vero iis qui jam proficiunt
4. "And skinning the holocaust," He says, "they shall divide it limb by limb, and the sons of Aaron the priest shall put fire upon the altar, and shall pile wood upon the fire, and the sons of Aaron the priest shall lay on the divided limbs, and the head, and the fat, and the wood that is upon the altar. But the entrails and the feet they shall wash with water, and the priest shall lay all upon the altar; it is a victim and a sacrifice, an odour of sweetness to the Lord" (Lev. 1:6–9). How the flesh of the word of God, which is here called a calf, is skinned, and how it is divided limb by limb by the priests, is worth attending to. I think that that priest strips the hide from the calf offered as a holocaust, and draws off the skin by which its limbs are covered, who takes away from the word of God the veil of the letter and lays bare its inner parts, which are the limbs of spiritual understanding: and these limbs of the word of inner knowledge he does not set in some low place, but places them in a high and holy one, that is, upon the altar: when he lays open the divine mysteries not to unworthy men and those who lead a low and earthly life, but to those who are the altar of God, in whom the divine fire always burns and the flesh is always consumed. Upon such as these, then, this calf of the holocaust, divided limb by limb, is placed. For he divides the calf limb by limb who can explain in order, and set out with fitting distinction, what progress it is to have touched the hem of Christ; what, to have washed His feet with tears and wiped them with the hair of the head; how much more than these it is to have anointed His head with ointment; and also what eminence it holds to have reclined on His breast. To set out, then, the reasons for each of these, and to fit some to beginners, others to those who are already making progress
Editors' notes and page, col. 409
Footnotes
Scripture references 39 ‹anchor: sive quae in coelis› · call in col 409 Coloss. I, 20.
Col. 1:20.
40 ‹anchor: ad Hebraeos scribens dicit› · call in col 409 Hebr. X, 20.
Heb. 10:20.
41 ‹anchor: semper, inquit› · call in col 409 Hebr. VII, 25.
Heb. 7:25.
42 ‹anchor: Et decoriantes, inquit› · call in col 409 Levit. XVI, 7, 8, 9.
Lev. 16:7–9.
43 ‹anchor: Apostolus dicebat› · call in col 410 II Cor. V, 16.
2 Cor. 5:16.
44 ‹anchor: ut pedes lavet› · call in col 410 Joan. XIII, 8.
John 13:8.
45 ‹anchor: ille qui dicebat› · call in col 410 I Cor. IX, 27.
1 Cor. 9:27.
Editors' notes (printed under page 209)
(9) (continued from page 208) ‹anchor: ipse sanguis asperserit› · call in col 408
etiam angelis et aliis coelestibus virtutibus profuisse. Vide lib. II Origenian., quaest. 3, num. 20 et 24.
also profited the angels and the other heavenly powers. See Origeniana, Book II, question 3, nos. 20 and 24.
(printed under page 209)
(10) ‹anchor: unxisse myro› · call in col 409
Codex Sangerm., « myro. » Alias, « myrrha. »
The Saint-Germain manuscript has "myro" (with ointment); elsewhere, "myrrha" (with myrrh).
(printed under page 209)
(11) ‹anchor: call above the visible part of the page› · call in col 409 or 410 (not visible)
Cod. Sangerm., « reficiendi. » Libb. editi, « refovendi. » Codd. Gemetic. et Cadomensis, « fovendi. »
The Saint-Germain manuscript has "reficiendi" (of restoring); the printed books, "refovendi" (of reviving); the Jumièges and Caen manuscripts, "fovendi" (of cherishing).
(printed under page 209)
(12) ‹anchor: call above the visible part of the page› · call in col 409 or 410 (not visible)
Omnes mss., « in carne. » Libb. editi, « carnis. »
All the manuscripts have "in carne" (in the flesh); the printed books, "carnis" (of the flesh).
(printed under page 209)
Page
- running head: 409 IN LEVITICUM HOMI[LIA I.] (rest of head over col 410)
- marginal letters: A sive quae in coelis; B Si ergo duo intelliguntur velamina; C decorietur caro verbi Dei, quod hic vitulus nomi-; D lus collocatur. Dividit namque membratim vitulum
- old-edition numerals: (none)
- other: Migne's foot note prints "Levit. XVI, 7, 8, 9" for words of Lev. 1:6–9; the English gives the right reference.
in fide Christi, alia autem illis qui jam perfecti sunt in scientia et charitate ejus, aptare, hoc est membratim vitulum divisisse. Sed et qui novit ostendere quae fuerint legis principia, qui etiam in prophetis profectus accesserit, quae vero in Evangeliis plenitudo perfectionis habeatur; vel qui docere potest, quo verbi lacte alendi sint parvuli in Christo, et quo verbi olere reficiendi sint qui infirmantur in fide, quis etiam sit cibus solidus et fortis, quo impinguandi sint athletae Christi; qui haec singula novit spiritali ratione dividere, potest hujusmodi doctor ille sacerdos videri, qui imponit super altare holocaustum per membra divisum. Addit et ligna altari, quo ignis animetur et ardeat, is a quo non solum de corporalibus virtutibus Christi, sed etiam de divinitate ejus sermo miscetur. Desursum enim est divinitas Christi, quo ignis iste festinat. Convenienter ergo omnia haec quae in corpore a Salvatore gesta sunt, coelestis ignis absumpsit, et ad divinitatis ejus naturam cuncta restituit. Lignis tamen adhibitis ignis iste succenditur. Usque ad lignum enim in carne passio fuit Christi. Ubi autem suspensus in ligno est, dispensatio carnis finita est. Resurgens enim a mortuis ascendit in coelum, quo iter ejus natura ignis ostendit. Unde et Apostolus dicebat, quia « et si cognovimus Christum secundum carnem, sed nunc jam non novimus. » Holocaustum namque carnis ejus per lignum crucis oblatum, terrena coelestibus, et divinis humana sociavit. Interanea sane cum pedibus aqua dilui jubet sermo praecepti, sacramentum baptismi sub figurali praedicatione denuntians. Nam interanea diluit, qui conscientiam purgat. Pedes abluit, qui consummationem suscipit sacramenti, et scit quia qui mundus est, non indiget nisi ut pedes lavet, et quia partem quis habere non potest cum Jesu, nisi laverit pedes ejus.
in the faith of Christ, and others to those who are already perfect in the knowledge and love of Him — this is to have divided the calf limb by limb. And he too who knows how to show what were the first principles of the law, what progress was added in the prophets, and what fullness of perfection is held in the Gospels; or who can teach with what milk of the word the little ones in Christ are to be nourished, and with what herbs of the word those who are weak in the faith are to be refreshed, and also what is the solid and strong food with which the athletes of Christ are to be fattened; he who knows how to divide each of these things by a spiritual reckoning can be seen as a teacher of this kind, that priest who lays upon the altar the holocaust divided into its limbs. He also adds wood to the altar, so that the fire may be kindled and burn, he by whom discourse is woven not only of the bodily powers of Christ but also of His divinity. For the divinity of Christ is from above, whither this fire hastens. Fittingly, then, the heavenly fire consumed all these things which were done in the body by the Saviour, and restored them all to the nature of His divinity. Yet this fire is kindled with wood laid on. For the passion of Christ in the flesh lasted up to the wood. But when He was hung on the wood, the dispensation of the flesh was ended. For rising from the dead He ascended into heaven, the way thither being shown by the nature of fire. Hence the Apostle too said that "even if we have known Christ according to the flesh, yet now we know Him so no longer" (2 Cor. 5:16). For the holocaust of His flesh, offered through the wood of the cross, joined earthly things to heavenly and human to divine. The word of the precept, indeed, orders the entrails with the feet to be washed with water, announcing the sacrament of baptism under a figurative proclamation. For he washes the entrails who cleanses the conscience. He washes the feet who receives the consummation of the sacrament, and knows that he who is clean has no need except to wash his feet, and that no one can have part with Jesus unless he has washed his feet (John 13:8).
5. Verum si haec etiam ad moralem locum inclinare velis, habes et tu vitulum, quem offerre debeas. Vitulus est, et quidem valde superbus, caro tua: quam si vis munus Domino offerre, ut eam castam pudicamque custodias, adduc eam ad ostium tabernaculi, id est, ubi divinorum librorum suscipere possit auditum. Masculinum sit munus tuum, feminam nesciat, concupiscentiam respuat, fragilitatem refugiat, nihil dissolutum requirat aut molle. Impone etiam manum tuam super hostiam tuam, ut sit accepta Domino, et jugula illam contra Dominum, hoc est, impone ei continentiae frenum, et manum disciplinae ne auferas ab ea, sicut imposuit manum carni suae ille qui dicebat: « Macero corpus meum et servituti subjicio, ne forte cum aliis praedicavero, ipse reprobus efficiar. » Et jugula eam
5. But if you wish to turn these things also to the moral sense, you too have a calf which you ought to offer. The calf, and a very proud one, is your flesh: if you wish to offer it as a gift to the Lord, so as to keep it chaste and modest, bring it to the door of the tabernacle, that is, where it can receive the hearing of the divine books. Let your gift be male; let it not know the female, let it reject concupiscence, let it flee frailty, let it seek nothing loose or soft. Lay your hand also upon your victim, that it may be acceptable to the Lord, and slay it before the Lord, that is, put on it the bridle of continence, and do not take the hand of discipline away from it, as he laid his hand on his own flesh who said: "I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become reprobate" (1 Cor. 9:27). And slay it
Editors' notes and page, col. 410
Page
- running head: [IN LE]VITICUM HOMILIA I. 410
- marginal letters: A in fide Christi, alia autem illis; B sed etiam de divinitate ejus sermo miscetur; C humana sociavit. Interanea sane; D feminam nesciat, concupiscentiam respuat
- old-edition numerals: 187 after membratim
contra Dominum, mortificans sine dubio membra tua quae sunt super terram. Sed et filii Aaron sacerdotis offerant sanguinem ejus. Sacerdos in te est, et filii ejus, mens quae in te est et sensus ejus, qui merito sacerdos, et filii sacerdotis appellantur: soli enim sunt qui intelligunt Deum, et capaces sunt scientiae Dei. Vult ergo sermo divinus, ut rationabili sensu carnem tuam in castitate offeras Deo, secundum quod Apostolus dicit: « Hostiam vivam, sanctam, placentem Deo, rationabile obsequium vestrum. » Et hoc est per sacerdotem vel filios sacerdotis offerre sanguinem ad altare, cum et corpore et spiritu quis castus efficitur. Sunt enim et alii, qui offerunt quidem holocaustum carnem suam, sed non per ministerium sacerdotis. Non enim scienter, nec secundum legem quae in ore sacerdotis est offerunt, sed sunt quidem casti corpore, animo autem inveniuntur incesti. Aut enim gloriae humanae concupiscentia maculantur, aut cupiditate avaritiae polluuntur, aut invidiae ac livoris infelicitate sordescunt, vel furentis odii et irae immanitate vexantur. Quicunque ergo tales sunt, licet corpore casti sint, tamen non offerunt holocausta sua per manus et ministerium sacerdotis. Non est enim in eis consilium, et prudentia, quae sacerdotio fungitur apud Deum: sed sunt ex illis quinque virginibus stultis, quae virgines quidem fuerunt, et castitatem corporis servaverunt, oleum autem charitatis, et pacis, et reliquarum virtutum, in vasis suis condere nescierunt, et idcirco exclusae sunt a thalamo sponsi: quoniam sola carnis continentia ad altare Dominicum non potest pervenire, si reliquis virtutibus et sacerdotalibus ministeriis deseratur. Et ideo qui haec legimus vel audimus, in utramque partem operam demus, casti esse corpore, recti mente, mundi corde, moribus emendati, proficere in operibus, vigilare in scientia, fide, et actibus, gestis, et intellectibus esse perfecti, ut ad similitudinem hostiae Christi conformari mereamur, per ipsum Dominum nostrum Jesum Christum, per quem Deo Patri omnipotenti cum Spiritu sancto est gloria et imperium in saecula saeculorum. Amen.
before the Lord, putting to death without doubt your members which are upon the earth. And let the sons of Aaron the priest also offer its blood. The priest is in you, and his sons: the mind which is in you and its senses, which are rightly called the priest and the sons of the priest; for they alone are what understand God and are capable of the knowledge of God. The divine word therefore wishes you to offer your flesh to God in chastity with a rational sense, according to what the Apostle says: "A living sacrifice, holy, pleasing to God, your rational service" (Rom. 12:1). And this is to offer the blood at the altar through the priest or the sons of the priest, when someone is made chaste both in body and in spirit. For there are others too who do indeed offer their flesh as a holocaust, but not through the ministry of the priest. For they do not offer knowingly, nor according to the law which is in the mouth of the priest; they are indeed chaste in body, but in mind they are found unchaste. For either they are stained with the desire of human glory, or polluted with the greed of avarice, or grow foul with the misery of envy and spite, or are troubled by the savagery of raging hatred and anger. Whoever, then, are such, though they be chaste in body, yet do not offer their holocausts through the hands and ministry of the priest. For there is not in them the counsel and prudence which exercises the priesthood before God: but they are of those five foolish virgins, who were indeed virgins and kept the chastity of the body, but did not know how to store in their vessels the oil of love and of peace and of the other virtues, and therefore were shut out from the bridegroom's chamber (Matt. 25): since continence of the flesh alone cannot reach the Lord's altar, if it is deserted by the other virtues and the priestly ministries. And so let us who read or hear these things give our effort to both sides: to be chaste in body, upright in mind, clean in heart, amended in morals, to make progress in works, to be watchful in knowledge, and to be perfect in faith and acts, deeds and understandings, so that we may deserve to be conformed to the likeness of the victim of Christ, through the same our Lord Jesus Christ, through whom to God the Father almighty, with the Holy Spirit, is glory and dominion for ages of ages. Amen.
HOMILIA II. De sacrificiorum ritu, hoc est de muneribus et sacrificiis salutaribus, et pro peccatis; et quomodo offert pontifex pro peccato suo, et pro peccato Synagogae, vel pro animà quae ex populo terrae peccaverit non voluntate.
HOMILY II. On the rite of the sacrifices, that is, on the gifts and the sacrifices of salvation, and those for sins; and how the high priest offers for his own sin, and for the sin of the Synagogue, or for a soul of the people of the land which has sinned unwillingly.
Editors' notes and page, col. 411
Footnotes
Scripture references 46 ‹anchor: call above the visible part of the page› · call in col 411 (not visible) Rom. XII, 1.
Rom. 12:1.
47 ‹anchor: a thalamo sponsi› · call in col 411 Matth. XXV.
Matt. 25.
48 ‹anchor: in peccato Synagogae dicitur› · call in col 412 Levit. IV, 5.
Lev. 4:5 [as printed; the words quoted are Lev. 4:13].
49 ‹anchor: in Evangeliis cum dicit› · call in col 412 Luc. XXIII, 34.
Luke 23:34.
Editors' notes (printed under page 210)
(13) ‹anchor: call above the visible part of the page› · call in col 411 (not visible)
Cod. Sangerm., « scienter. » Libb. editi, « scientes. »
The Saint-Germain manuscript has "scienter" (knowingly); the printed books, "scientes" (knowing).
(printed under page 210)
(14) ‹anchor: per manus et ministerium› · call in col 411
Idem ms., « ministerium. » Libb. editi, « ministeria. »
The same manuscript has "ministerium" (ministry); the printed books, "ministeria" (ministries).
(printed under page 210)
(15) ‹anchor: in utramque partem operam demus› · call in col 411
Omnes mss., « demus. » Libb. editi, « dare debemus. »
All the manuscripts have "demus" (let us give); the printed books, "dare debemus" (we ought to give).
(printed under page 210)
(16) ‹anchor: Dominum nostrum Jesum Christum› · call in col 411
Christum. Deest in codice Sangermanensi.
Christ: lacking in the Saint-Germain manuscript.
(printed under page 210)
(17) ‹anchor: de muneribus et sacrificiis› · call in col 411
In libb. antea editis omittitur, « et sacrificiis, » sed reperitur in codd. Gemetic. et Cadomensi.
In the books previously printed "et sacrificiis" (and sacrifices) is omitted, but it is found in the Jumièges and Caen manuscripts.
(printed under page 210)
Page
- running head: 411 ORIGENIS
- marginal letters: A contra Dominum, mortificans sine dubio membra; B Non enim scienter (13), nec secundum legem; C quarum virtutum, in vasis suis condere nescierunt; D HOMILIA II. (approx.; D stands between the title and the caption)
- old-edition numerals: (none)
1. Superior quidem de principio Levitici disputatio edocuit nos legem sacrificiorum, quae munera appellantur, ut si homo munus offerret, ex animalibus id offerret, hoc est ex bobus, vel ovibus, vel etiam capris; si vero ex avibus, turturum par, aut duos pullos columbinos adhiberet. Si vero anima offerat munus, similam offerret ex clibano, id est panes ex simila azymos, aut similam oleo conspersam ex sartagine vel etiam craticula. Si autem sacrificium offerat primitiarum, de primitiis frugum, ut simila sit recens, id est nova, igni quoque eam torreri vult, et medio fractam esse, ne multum minutatum sit, quia primitiae sunt, et bene purgata sit. Oleum quoque et thus ut imponantur super eam, et sic offeratur. At vero si quis offerat sacrificium salutare, ex bobus jubetur offerre, vel etiam ex ovibus sive capris, et exceptis his nullum aliud sacrificii genus substituitur in salutaribus hostiis. Nam pro peccatis non voluntariis, generaliter quidem anima jubetur offerre, et post haec per diversas itur, variasque personas: et jubetur, si quidem pontifex sit qui deliquit, et offert sacrificium pro peccato, ut vitulum in holocaustum offerat, sed non eo ritu, quo illum pro munere obtulit. De hoc enim tantum adipes, et duos renes cum adipibus suis, et adipem qui tegit interiora, imponet super altare holocaustorum. De sanguine quoque ejus intingens digitum suum, respergit septies contra Dominum, et linit ex eo cornua altaris incensi. Caeteras autem carnes cum corio, et interaneis, et stercore extra castra igni cremari jubet in loco mundo. Observandum sane est, quod in peccato pontificis non addidit legislator, quia per ignorantiam, aut non voluntate peccaverit. Neque enim cadere ignorantia potest in eum, qui ut caeteros doceret, provectus est. Si autem totius Synagogae peccatum fuerit, vitulum nihilominus in holocaustum Synagoga jubetur offerre. Sed in peccato Synagogae dicitur: « Si ignoraverit, et latuerit verbum ab oculis Synagogae, et fecerit unum ab omnibus mandatis Domini, quod non fiet. » Unde apparet etiam omnem Synagogam posse delinquere per ignorantiam. Quod et Dominus confirmat in Evangeliis cum dicit: « Pater, remitte illis, non enim sciunt quid faciunt. » Quod si princeps fuerit qui offert hostiam pro peccato,
1. The former discussion, on the beginning of Leviticus, taught us the law of the sacrifices which are called gifts: that if a man offered a gift, he should offer it from animals, that is, from oxen, or sheep, or also goats; but if from birds, he should bring a pair of turtledoves or two young pigeons. But if a soul offers a gift, it should offer fine flour from the oven, that is, unleavened loaves of fine flour, or fine flour sprinkled with oil from the frying pan or also from the gridiron. But if one offers a sacrifice of first-fruits, of the first-fruits of the crops, so that the flour be fresh, that is, new, He wishes it also to be parched with fire and broken in the middle, lest it be ground very small, because they are first-fruits, and that it be well cleaned; and that oil and frankincense be put upon it, and so it be offered. But if anyone offers a sacrifice of salvation, he is ordered to offer from the oxen, or also from the sheep or goats, and apart from these no other kind of sacrifice is substituted in the victims of salvation. For involuntary sins, the soul is indeed ordered in general to offer, and after this the law passes through different and various persons: and it is ordered, if indeed it is the high priest who has offended and offers a sacrifice for sin, that he offer a calf as a holocaust, but not with the rite with which he offered it as a gift. For of this he shall lay upon the altar of holocausts only the fat, and the two kidneys with their fat, and the fat that covers the inner parts. Dipping his finger also in its blood, he sprinkles seven times before the Lord, and smears with it the horns of the altar of incense. But the rest of the flesh, with the hide and the entrails and the dung, He orders to be burned with fire outside the camp in a clean place. It is indeed to be noted that in the sin of the high priest the lawgiver did not add that he had sinned through ignorance or unwillingly. For ignorance cannot befall him who has been advanced in order to teach the rest. But if the sin is that of the whole Synagogue, the Synagogue is likewise ordered to offer a calf as a holocaust. But in the sin of the Synagogue it is said: "If it has been ignorant, and the word has been hidden from the eyes of the Synagogue, and it has done one thing against all the commandments of the Lord which ought not to be done" (Lev. 4:13). Hence it appears that the whole Synagogue too can transgress through ignorance. This the Lord also confirms in the Gospels when He says: "Father, forgive them, for they do not know what they do" (Luke 23:34). But if it is a prince who offers a victim for sin,
Editors' notes and page, col. 412
Footnotes
(18) ‹anchor: call above the visible part of the page› · call in col 412 (not visible)
Libb. antea editi, « offerat ex animalibus, id offerret ex bobus, » sed omnes mss. ut in nostro textu.
The books previously printed have "let him offer from the animals, that is, he would offer from the oxen", but all the manuscripts read as in our text.
(printed under page 210)
(19) ‹anchor: call above the visible part of the page› · call in col 412 (not visible)
Cod. Sangerm., « de primis fructibus. » Cod. Gemetic., « de primis frugibus id offerat, ut simila. » Cod. Cadom., « de primis frugibus ut offerat, ut simila. » Cod. Beccensis, « de primis frugibus ut offerat in simila. »
The Saint-Germain manuscript has "of the first fruits". The Jumièges manuscript, "of the first fruits of the field let him offer it, as fine flour". The Caen manuscript, "of the first fruits of the field that he offer, as fine flour". The Bec manuscript, "of the first fruits of the field that he offer in fine flour".
(printed under page 210)
(20) ‹anchor: call above the visible part of the page› · call in col 412 (not visible)
Cod. Sangerm., « et sic offeratur a viro. Si quis. »
The Saint-Germain manuscript has "and so let it be offered by a man. If anyone".
(printed under page 210)
(21) ‹anchor: call above the visible part of the page› · call in col 412 (not visible)
Idem, « non solum voluntariis. »
The same has "not only for voluntary [sins]".
(printed under page 210)
(22) ‹anchor: cadere ignorantia potest› · call in col 412
Idem, « potest. » Libb. editi, « poterat. »
The same has "potest" (can); the printed books, "poterat" (could).
(printed under page 210)
Page
- running head: ORIGENIS 412
- marginal letters: A Synagogae, vel pro animà quae ex populo terrae; B et bene purgata sit. Oleum quoque; C tum suum, respergit septies contra Dominum; D et Dominus confirmat in Evangeliis
- old-edition numerals: 188 after sacrificiorum,
- other: Migne's foot note prints "Levit. IV, 5" for words of Lev. 4:13; the English gives the right reference.
hircum ex capris jubetur offerre, non holocaustum, sed tantum ut de sanguine ejus imponat sacerdos super altare, et omnem adipem ejus offerat in altari: reliquum autem sacerdotibus remaneat ad edendum, sanguine tantum ad basim altaris effuso. Si vero anima fuerit, inquit, una quae offert pro peccato, capram feminam offerat: ritu scilicet eodem, quo hircum superius diximus immolatum: « Quod si non valuerit, inquit, manus ejus » ad capram, vel ad agnum, « par turturum offeret, aut duos pullos columbarum. » Quod si nec hoc inveniet, decimam partem ephi similaginis sine oleo et sine thure mandatur offerre. Haec quidem nobis singula priori lectione recitata sunt, verum explanatio eorum, quoniam tempore excludebamur, omissa est, de qua nunc paucis commonere studiosos quosque, et eos qui etiam praeteritarum meminerint lectionum, absurdum non puto, quanquam ad ea quae nuper recitata sunt, urgeamur.
he is ordered to offer a he-goat from the goats, not as a holocaust, but only that the priest put some of its blood upon the altar and offer all its fat on the altar; but the rest is to remain for the priests to eat, the blood only being poured out at the base of the altar. But if it is, He says, a single soul that offers for sin, let it offer a she-goat: with the same rite, that is, with which we said above the he-goat was sacrificed. "But if his hand," He says, "is not able" to reach a she-goat or a lamb, "he shall offer a pair of turtledoves or two young pigeons" (Lev. 5:7). And if he does not find even this, he is commanded to offer the tenth part of an ephah of fine flour without oil and without frankincense. All these things were read to us in the former reading, but their explanation was left out, since we were shut out by time; I do not think it out of place now to remind briefly all who are studious, and those too who remember the past readings, of that explanation, although we are pressed on to what has just been read.
2. Et primo velim videre quae sit ista differentia, quod alia quidem hominem dicit offerre, alia animam, alia pontificem, alia Synagogam, alia principem, alia unam animam ex populo terrae. Et puto quidem hominem illum debere intelligi, qui ad imaginem et similitudinem Dei factus, rationabiliter vivit. Hic vero munus offert Deo vitulum, cum carnis superbiam vicerit. Ovem, cum irrationabiles motus insipientesque correxerit. Hoedum, cum lasciviam superaverit. Offert etiam par turturum, cum non fuerit solus, sed mentem suam verbo Dei velut vero conjugi sociaverit, sicut hoc genus avium, unum dicitur et castum servare conjugium. Offert etiam et duos pullos columbarum, cum et ipse intellexerit mysterium, quo oculi sponsae sicut columbae dicuntur ad plenitudines aquarum, et collum ejus sicut turturis. Haec ergo sunt hominis secundum quod supra exposuimus, munera. Animae autem munera, longe inferiora describit. Anima haec neque vitulum habet, neque ovem, neque hoedum quem offerat Deo: sed ne par quidem turturum, aut duos pullos invenit columbarum. Similam tantum habet, ex ipsa panes azymos offert a clibano, ex ipsa in sartagine opus factum, vel in craticula oleo permistum. Unde videtur mihi haec quae anima appellata est, homo ille, quem Paulus animalem hominem nominat, intelligendus: qui etiamsi peccatis non urgeatur, nec sit praeceps ad vitia, non tamen habet aliquid in se spiritale, et quod figuraliter carnes Verbi Dei reputentur. Sic enim ipse de eo Paulus apostolus dicit, quia « animalis homo non percipit ea quae sunt Spiritus
2. And first I should like to see what this difference is, that in one place He says a man offers, in another a soul, in another the high priest, in another the Synagogue, in another a prince, in another a single soul of the people of the land. And I think that that man is to be understood who, made to the image and likeness of God, lives rationally. This man offers to God as a gift a calf, when he has conquered the pride of the flesh; a sheep, when he has corrected irrational and foolish impulses; a kid, when he has overcome wantonness. He offers also a pair of turtledoves, when he is not alone but has joined his mind to the word of God as to a true spouse, as this kind of bird is said to keep a single and chaste union. He offers also two young pigeons, when he too has understood the mystery by which the eyes of the bride are said to be like doves by the fullness of the waters, and her neck like a turtledove's (Song 1:9, 14). These, then, are the gifts of the man, according to what we have explained above. But the gifts of the soul He describes as far lower. This soul has neither calf nor sheep nor kid to offer to God: it does not even find a pair of turtledoves or two young pigeons. It has only fine flour; from it it offers unleavened loaves from the oven, from it work done in the frying pan, or mixed with oil on the gridiron. Hence it seems to me that this which is called a soul is to be understood as that man whom Paul names the animal man: who, even if he is not pressed by sins nor headlong towards vices, yet has nothing spiritual in himself, nothing that could figuratively be reckoned the flesh of the Word of God. For so the apostle Paul himself says of him, that "the animal man does not perceive the things that are of the Spirit
Editors' notes and page, col. 413
Footnotes
Scripture references 50 ‹anchor: call above the visible part of the page› · call in col 413 (not visible) Levit. V, 7.
Lev. 5:7.
51 ‹anchor: collum ejus sicut turturis› · call in col 413 Cant. I, 9, 14.
Song 1:9, 14.
52 ‹anchor: Paulus apostolus dicit› · call in col 413 I Cor. II, 14.
1 Cor. 2:14.
53 ‹anchor: call above the visible part of the page› · call in col 414 (not visible) Act. II, 13.
Acts 2:13.
54 ‹anchor: et Apostolus dicit› · call in col 414 Hebr. V, 14.
Heb. 5:14.
55 ‹anchor: et secundo dicitur› · call in col 414 Levit. IV, 1, 2.
Lev. 4:1–2.
56 ‹anchor: ut describit Apostolus› · call in col 414 Gal. V, 22.
Gal. 5:22.
57 ‹anchor: et alibi dicit› · call in col 414 Gal. VI, 8.
Gal. 6:8.
Editors' notes (printed under page 211)
(23) ‹anchor: call above the visible part of the page› · call in col 413 (not visible)
Idem, « remaneat. » Libb. editi, « remanet. »
The same has "remaneat" (may remain); the printed books, "remanet" (remains).
(printed under page 211)
(24) ‹anchor: call above the visible part of the page› · call in col 413 (not visible)
Omnes mss., « ephi. » Libb. editi, « offae, » male.
All the manuscripts have "ephi" (ephah); the printed books, "offae" (of a morsel), wrongly.
(printed under page 211)
(25) ‹anchor: velut vero conjugi› · call in col 413
Omnes mss., « vero. » Libb. editi, « viro. »
All the manuscripts have "vero" (true); the printed books, "viro" (husband).
(printed under page 211)
(26) ‹anchor: oleo permistum. Unde› · call in col 413
Unde. Deest in antea editis, sed exstat in codice Sangerm.
Unde (whence): lacking in the earlier printed books, but present in the Saint-Germain manuscript.
(printed under page 211)
Page
- running head: 413 IN LEVITICUM HOMI[LIA II.] (rest of head over col 414)
- marginal letters: A cato, hircum ex capris jubetur offerre; B debamur, omissa est, de qua nunc; C rum, cum non fuerit solus; D ctum, vel in craticula oleo permistum. Unde (26)
- old-edition numerals: (none)
Dei. Stultitia enim est illi, et non potest intelligere, quia spiritaliter dijudicatur. Spiritalis autem examinat omnia. » Iste ergo qui anima nominatur, non potest offerre omnia, quia examinare non potest omnia: sed offert solam similam et panes azymos, id est, communem hanc vitam, verbi gratia, in agricultura, aut in navigando, aut in aliquibus communis vitae usibus positam, offert tamen etiam ipse munus Deo, licet solam similam dicatur offerre oleo tantum conspersam. Omnis enim anima eget oleo divinae misericordiae, nec praesentem vitam evadere quispiam potest, nisi ei oleum coelestis miserationis adfuerit. Secundo in loco, primitiarum, id est de initiis frugum mandatur oblatio. Quod, si bene meministis, in die Pentecostes fieri lex jubet. In quo illis plane umbra data est, nobis autem veritas reservata est. In die enim Pentecostes oblato orationum sacrificio, primitias advenientis sancti Spiritus apostolorum suscepit Ecclesia. Et vere haec fuerunt recentia, quia erat novum, unde et musto repleti dicebantur. « Igni tosta. » Igneae namque linguae supra singulos consederunt. « Et medio fracta. » Frangebantur enim media, cum littera separabatur a spiritu. « Et bene purgata. » Purgat namque omnes sordes praesentia sancti Spiritus, remissionem tribuens peccatorum. Oleum quoque misericordiae huic sacrificio infunditur, et thus suavitatis, per quod Christi bonus odor efficimur. Post haec de sacrificiis salutaribus dicit, quae ex animalibus, id est bobus, vel capris, atque ovibus offeruntur, et nihil his ultra substituitur ad immolandum, sed ne aves quidem, quae superius in offerendis muneribus fuerant substitutae. Iste enim qui salutares hostias offert, sine dubio jam suae salutis est conscius . et ideo qui ad salutem pervenit, necesse est ut quae magna et perfecta sunt offerat. Sic enim et Apostolus dicit: « Perfectorum autem est cibus solidus. » Dehinc ad offerendas pro peccatis victimas sacrificiorum ordo dirigitur, in quo et secundo dicitur: « Locutus est Dominus ad Moysem, dicens: Anima quaecunque peccaverit coram Domino, non voluntate. » Recte animam dicit, quam peccare describit. Non enim spiritum vocasset, quem diceret peccaturum. Sed ne hominem quidem hunc diceret, in quo nequaquam imago Dei peccato interveniente constaret. Non ergo est spiritus ille qui peccat: « Fructus enim spiritus est (ut describit Apostolus) charitas, gaudium, pax, patientia, » et caetera his similia, quae etiam fructus vitae appellantur. Denique et alibi dicit: « Qui seminat in carne, de carne metet corruptionem; et qui seminat in spiritu, de spiritu
of God. For it is foolishness to him, and he cannot understand, because it is judged spiritually. But the spiritual man examines all things" (1 Cor. 2:14). This one, then, who is named a soul, cannot offer all things, because he cannot examine all things: but he offers only fine flour and unleavened loaves, that is, this common life, set, for example, in farming or in sailing or in some of the uses of common life; yet he too offers a gift to God, although he is said to offer only fine flour sprinkled with oil. For every soul needs the oil of divine mercy, nor can anyone get through the present life unless the oil of heavenly compassion is with him. In the second place, the offering of first-fruits, that is, of the beginnings of the crops, is commanded. This, if you remember well, the law orders to be done on the day of Pentecost. In this the shadow was plainly given to them, but the truth was reserved for us. For on the day of Pentecost, when the sacrifice of prayers had been offered, the Church of the apostles received the first-fruits of the coming of the Holy Spirit. And truly these were fresh, because it was new; hence they were also said to be filled with new wine (Acts 2:13). "Parched with fire": for fiery tongues settled upon each of them. "And broken in the middle": for they were broken in the middle when the letter was separated from the spirit. "And well cleaned": for the presence of the Holy Spirit cleanses all filth, granting the remission of sins. The oil of mercy also is poured upon this sacrifice, and the frankincense of sweetness, through which we become the good odour of Christ. After this He speaks of the sacrifices of salvation, which are offered from animals, that is, oxen, or goats, and sheep; and nothing beyond these is substituted for sacrificing, not even birds, which had been substituted above in the offering of gifts. For he who offers victims of salvation is without doubt already conscious of his own salvation; and therefore he who has come to salvation must offer things that are great and perfect. For so the Apostle too says: "But solid food is for the perfect" (Heb. 5:14). Next the order of the sacrifices is directed to the victims to be offered for sins, in which it is said a second time: "The Lord spoke to Moses, saying: Whatever soul has sinned before the Lord, not willingly" (Lev. 4:1–2). Rightly He says "soul", which He describes as sinning. For He would not have called it spirit, which He was to say would sin. Nor indeed would He call him man, in whom the image of God would by no means remain once sin had intervened. It is not, then, the spirit that sins: "For the fruit of the spirit is (as the Apostle describes it) love, joy, peace, patience" (Gal. 5:22), and the rest like these, which are also called the fruits of life. Further, he says elsewhere: "He who sows in the flesh will reap corruption from the flesh; and he who sows in the spirit, from the spirit
Editors' notes and page, col. 414
Footnotes
(27) ‹anchor: call above the visible part of the page› · call in col 414 (not visible)
Codex Sangerm., « ipse munus. » Libb. editi, « ipsa mundus, » male.
The Saint-Germain manuscript has "ipse munus" (the offering itself); the printed books, "ipsa mundus", wrongly.
(printed under page 211)
(28) ‹anchor: sed ne aves› · call in col 414
Cod. Sangerm., « aves. » Libb. editi, « de avibus. »
The Saint-Germain manuscript has "aves" (birds); the printed books, "de avibus" (of the birds).
(printed under page 211)
(29) ‹anchor: diceret peccaturum› · call in col 414
Idem ms. « peccaturum. » Libb. editi, « peccatorem. »
The same manuscript has "peccaturum" (going to sin); the printed books, "peccatorem" (a sinner).
(printed under page 211)
Page
- running head: [IN LE]VITICUM HOMILIA II. 414
- marginal letters: A ritus Dei. Stultitia enim est illi; B Pentecostes fieri lex jubet; C bus dicit, quae ex animalibus; D Sed ne hominem quidem hunc diceret
- old-edition numerals: 189 before potest omnia
metet vitam aeternam. » Quoniam ergo alius est qui seminat, et alius est in quo seminatur; seminatur autem vel in carne cum peccatur ut metatur corruptio, vel in spiritu cum secundum Deum vivitur ut metatur vita aeterna: constat animam esse, quae vel in carne, vel in spiritu seminat, et illam esse quae vel in peccatum ruere possit, vel converti a peccato. Nam corpus sequela ejus est ad quodcunque delegerit: et spiritus dux ejus est ad virtutem, si eum sequi velit.
will reap eternal life" (Gal. 6:8). Since, therefore, the one who sows is one thing, and that in which it is sown is another; and since sowing is done either in the flesh, when one sins, so that corruption is reaped, or in the spirit, when one lives according to God, so that eternal life is reaped: it is plain that it is the soul which sows either in the flesh or in the spirit, and that it is the soul which can either rush into sin or be turned from sin. For the body is its follower to whatever it has chosen; and the spirit is its leader to virtue, if it is willing to follow it.
3. Sed haec generaliter dicta sunt, nunc vero per species dividuntur. « Si pontifex, inquit, qui unctus est peccaverit, ut populum faceret peccare, offeret pro peccato suo vitulum de bobus sine macula Domino. » Terror simul et misericordia in divinis legibus ostentatur. Itane tandem tutum est nihil, ne pontifex quidem? et qui pontifex? Ipse qui unctus est, ipse qui sacris ignibus divina succendit altaria, qui Deo munera et salutares hostias immolat; qui inter Deum et homines medius quidam repropitiator intervenit, nec iste, inquam, ipse immunis manet a contagione peccati. Sed vide misericordiam Dei, et plenius eam, Paulo docente, cognosce. Ipse enim ad Hebraeos scribens dicit: « Omnis namque pontifex ab hominibus assumptus, pro hominibus constituitur ad offerendas hostias Deo. » Et paulo post: « Lex, inquit, homines constituit sacerdotes infirmitatem habentes, ut possint sicut pro sua, etiam pro populi infirmitate offerre. » Vides ergo dispensationem divinae sapientiae. Sacerdotes statuit, non eos qui omnimodo peccare non possent, alioquin non essent homines, sed eos qui imitari quidem debeant illum, qui peccatum non fecit; offerre autem hostias primo pro suis, postea pro populi delictis. Sed quid praecipue in hujusmodi sacerdote mirandum est? non ut non peccet, quod fieri non potest, sed ut agnoscat et intelligat peccatum suum. Nunquam enim se emendat, qui peccasse se non putat. Simul quia et facilius potest indulgere peccantibus, is qui alicujus infirmitatis suae conscientia remordetur. Quae est autem oblatio sacerdotis pro peccato? Vitulus, inquit, ad holocaustum. Secundo invenimus offerri a pontifice vitulum in holocaustum, semel pro peccato.
3. But these things have been said in general; now they are divided by kinds. "If the high priest," it says, "who is anointed, has sinned so as to make the people sin, he shall offer for his sin a calf from the herd without blemish to the Lord" (Lev. 4:3). Terror and mercy at once are displayed in the divine laws. Is nothing, then, safe at all, not even the high priest? And which high priest? He who is anointed, he who kindles the divine altars with sacred fires, who sacrifices gifts and saving victims to God; who intervenes between God and men as a kind of mediator of propitiation: not even he, I say, remains himself free from the contagion of sin. But see the mercy of God, and learn it more fully with Paul as teacher. For he himself, writing to the Hebrews, says: "For every high priest taken from among men is appointed on behalf of men to offer victims to God" (Heb. 5:1). And a little after: "The law," he says, "appoints men as priests who have weakness, so that they may offer for the weakness of the people just as for their own" (Heb. 7:28). You see, then, the dispensation of the divine wisdom. He appointed as priests not those who could in no way sin, for otherwise they would not be men, but those who ought indeed to imitate Him Who did no sin, and to offer victims first for their own sins, afterwards for the offences of the people. But what is chiefly to be admired in a priest of this kind? Not that he should not sin, which cannot be, but that he should acknowledge and understand his sin. For he who does not think that he has sinned never amends himself. At the same time, too, he who is stung by the consciousness of some weakness of his own can more easily pardon those who sin. And what is the priest's offering for sin? A calf, it says, for a holocaust. We find a calf offered by the high priest for a holocaust a second time: once for sin
Editors' notes and page, col. 415
Footnotes
Scripture references 58 ‹anchor: call above the visible part of the page› · call in col 415 (not visible) Levit. IV, 3.
Lev. 4:3.
59 ‹anchor: ad Hebraeos scribens dicit› · call in col 415 Hebr. V, 1.
Heb. 5:1.
60 ‹anchor: Lex, inquit› · call in col 415 Hebr. VII, 28.
Heb. 7:28.
61 ‹anchor: call above the visible part of the page› · call in col 416 (not visible) Ephes. I.
Eph. 1.
62 ‹anchor: call above the visible part of the page› · call in col 416 (not visible) Genes. XXXII, 1, 2.
Gen. 32:1–2.
Editors' notes (printed under page 212)
(30) ‹anchor: call above the visible part of the page› · call in col 415 (not visible)
Qui inter Deum et homines medius quidam repropitiator intervenit, etc. Eodem ferme modo ante Origenem Philo Judaeus loquitur lib. II De Monarchia: Βούλεται τὸν ἀρχιερέα ὁ νόμος μείζονος μεμοιρᾶσθαι φύσεως ἢ κατὰ ἄνθρωπον, ἐγγυτέρω προσιόντα τῆς θείας, μεθόριον, εἰ δεῖ τ' ἀληθὲς λέγειν, ἀμφοῖν, ἵνα διά μέσου τινὸς ἄνθρωποι μὲν ἱλάσκωνται Θεὸν, Θεὸς δὲ τὰς χάριτας ἀνθρώποις ὑποδιακόνῳ τινὶ χρώμενος ὀρέγῃ καὶ χορηγῇ. « Postulat lex in pontifice naturam humana majorem, ut qui ad divinam propius accedat, situs, si verum fateri licet, in utriusque confinio, ut per mediatorem aliquem homines quidem Deum propitient, Deus vero gratias hominibus, aliquo usus ministro, porrigat atque largiatur. » Ita quoque auctor Constit. apostol. lib. II, cap. 25; sanctus Basilius Constitut. monast., cap. 22; Chrysostomus in Vidi Dominum homil. V; Hieronymus epist. 128, et ad Malachiae, cap. II, et alii passim. Verumtamen Augustinus lib. II Contra Parmenianum, cap. 8, ex I Timoth. XI, 5, arguit eum Donatistam, quod quodam loco mediatorem dixisset episcopum inter populum et Deum. Sed facile haec conciliantur. Solus Christus, aiunt theologi, mediator est naturae ac redemptionis; sacerdotes autem mediatores sunt ministerii et intercessionis.
Who intervenes between God and men as a kind of mediating propitiator, etc. Philo the Jew, before Origen, speaks in almost the same way in book II of On the Monarchy: "The law wills that the high priest should have a share in a nature greater than the human, drawing nearer to the divine, standing, if one must speak the truth, on the border between the two, so that through someone in the middle men may propitiate God, and God, using a kind of under-minister, may hold out and supply his graces to men." (Then a Latin rendering of the same.) So too the author of the Apostolic Constitutions, book II, chapter 25; Saint Basil, Monastic Constitutions, chapter 22; Chrysostom in homily V on I saw the Lord; Jerome, letter 128, and on Malachi, chapter II; and others here and there. Augustine, however, in Against Parmenian book II, chapter 8, on the basis of 1 Timothy XI [read II], 5, rebukes that Donatist because in one place he had called the bishop a mediator between the people and God. But these are easily reconciled. Christ alone, the theologians say, is mediator by nature and by redemption; priests are mediators by ministry and intercession.
(printed under page 212)
(31) ‹anchor: non fecit; offerre› · call in col 415
Codex Sangerm., « offerre. » Libb. editi, « offert. »
The Saint-Germain manuscript has "offerre" (to offer); the printed books, "offert" (offers).
(printed under page 212)
Page
- running head: 415 ORIGENIS
- marginal letters: A metet vitam aeternam. » Quoniam; B divinis legibus ostentatur; C tiae. Sacerdotes statuit; D (beside footnote 30, Qui inter Deum)
- old-edition numerals: (none)
Sed ille qui offertur in munere super holocausti altare consumitur. Qui vero pro peccato, extra castra, cum corio, et interaneis ac stercore, in loco mundo jubetur exuri, adipibus solis in altare oblatis et renibus. Quae singula dividere ac discernere, quamvis et supra nostras vires sit, et supra auditum vestrum, tamen aliquas vobis ad intelligendum occasiones conquirere, atque in medium proferre tentabimus. Vide ergo ne forte Jesus quem Paulus dicit pacificasse per sanguinem suum non solum quae in terris, sed et quae in coelis sunt, idem ipse sit vitulus, qui in coelis quidem non pro peccato, sed pro munere oblatus est, in terris autem ubi ab Adam usque ad Moysem regnavit peccatum, oblatus sit pro peccato. Et hoc est passum esse extra castra, extra illa, opinor, castra, quae viderat Jacob, angelorum Dei castra coelestia, de quibus scriptum est in Genesi: « Et suspiciens Jacob vidit castra Dei in apparatu, et occurrerunt illi angeli Dei, et dixit Jacob cum videret eos, Castra Dei sunt haec. » Extra illa ergo castra coelestia est omnis, in quo habitamus nos, locus iste terrenus, in quo in carne passus est Christus. Quod vero dicit, quia cum stercore exuritur et interaneis, vide ne forte ad comparationem coelestium corporum corpus istud humanae naturae, stercus figuraliter appelletur. Terra enim est, et de terra sumptum. Sed et cophinus ille stercoris qui ad radices succidendae ficulneae mittitur, quid aliud quam mysterium susceptae in corpore dispensationis ostendit? Nec tamen ei interanea deesse dicuntur. Quamvis enim vilem servi gesserit formam, plenitudo tamen in eo divinitatis habitabat. Haec quamvis audacter discussa sint, tamen quia fidelium quorumque nutriri semper ad majora debet auditus, eadem quoque etiam de Synagogae vitulo accipienda sunt.
[and once as a gift]. But the one that is offered as a gift is consumed upon the altar of holocaust; whereas the one for sin is ordered to be burnt outside the camp, with its hide and entrails and dung, in a clean place, only the fat and the kidneys being offered on the altar. Although to divide and distinguish these things one by one is beyond our powers and beyond your hearing, we shall nevertheless try to seek out some openings for your understanding and to bring them forward. See, then, whether perhaps Jesus, Whom Paul says to have made peace through His blood not only for the things that are on earth but also for those that are in the heavens (Eph. 1), is not Himself that calf which in the heavens was offered not for sin but as a gift, but on earth, where sin reigned from Adam to Moses, was offered for sin. And this is to have suffered outside the camp: outside that camp, I think, which Jacob had seen, the heavenly camp of the angels of God, of which it is written in Genesis: "And Jacob, looking up, saw the camp of God in array, and the angels of God met him, and Jacob said, when he saw them, 'This is the camp of God'" (Gen. 32:1–2). Outside that heavenly camp, therefore, is the whole of this earthly place in which we dwell, in which Christ suffered in the flesh. And as for its saying that it is burnt with the dung and the entrails, see whether perhaps, by comparison with heavenly bodies, this body of human nature is figuratively called dung. For it is earth, and taken from the earth. And that basket of dung, too, which is put to the roots of the fig tree that was to be cut down, what else does it show but the mystery of the dispensation taken up in the body? Yet the entrails are not said to be lacking to it. For although He bore the lowly form of a servant, yet the fullness of the Godhead dwelt in Him. Although these things have been discussed boldly, yet because the hearing of all the faithful ought always to be nourished towards greater things, the same is also to be understood of the calf of the Synagogue.
4. In morali autem loco potest pontifex iste sensus pietatis et religionis videri, qui in nobis per orationes et obsecrationes quas Deo fundimus, velut quodam sacerdotio fungitur. Hic si in aliquo deliquerit, omnem continuo qui intra nos est bonorum actuum peccare populum facit. Neque enim recti operis aliquid gerimus, cum in pravum declinaverit
4. In the moral sense, however, this high priest can be seen as the sense of piety and religion, which within us performs a kind of priesthood through the prayers and supplications that we pour out to God. If this has offended in anything, it at once makes the whole people of good acts that is within us sin. For we do nothing of right work when [the sense of religion] has turned aside into what is crooked
Editors' notes and page, col. 416
Footnotes
(32) ‹anchor: call above the visible part of the page› · call in col 416 (not visible)
Qui in coelis quidem non pro peccato, sed pro munere, etc. Vide Huetium Origenianorum lib. II, quaest. 3, num. 24.
Who in the heavens indeed not for sin, but as a gift, etc. See Huet, Origeniana, book II, question 3, number 24.
(printed under page 212)
(33) ‹anchor: tamen quia› · call in col 416
Particula « quia, » deest in antea editis, sed restituitur e codice Sangermanensi.
The particle "quia" (because) is lacking in the earlier printed books, but is restored from the Saint-Germain manuscript.
(printed under page 212)
Page
- running head: ORIGENIS 416
- marginal letters: A cato. Sed ille qui offertur; B passum esse extra castra; C nis ostendit? Nec tamen; D (beside footnote continuation, v; Hieronymus epist. 128)
- old-edition numerals: 190 after super
dux bonorum operum, sensus, et ideo ad hujus emendationem non qualiscunque hostia, sed ipsius saginati vituli requiritur sacrificium. Similiter et Synagogae culpa, hoc est, omnium quae intra nos sunt virtutum emendatio, non aliter quam ex Christi mortificatione reparatur. Si vero princeps, inquit, peccaverit, hircum offeret ex capris. Princeps iste potest videri vis rationis quae intra nos est. Quae si peccet in nobis, et stultum aliquid agamus, pertimescenda nobis est illa sententia Salvatoris, quae dicit: « Vos estis sal terrae. Si autem sal infatuatum fuerit, ad nihilum valet nisi ut projiciatur foras, et conculcetur ab hominibus. » Habet ergo et iste hostiam suam. Sed et anima una, inquit, si peccaverit, capram feminam similiter offeret, secundum illam substitutionem hostiarum, quam superius memoravimus. Sed fortasse dicant auditores Ecclesiae: Melius fere agebatur cum antiquis, quam nobiscum, ubi oblatis diverso ritu sacrificiis, peccantibus venia praestabatur. Apud nos una tantummodo venia est peccatorum, quae per lavacri gratiam in initiis datur. Nulla post haec peccanti misericordia, nec venia ulla conceditur. Decet quidem districtioris esse disciplinae Christianum, pro quo Christus mortuus est. Pro illis oves, hirci, boves jugulabantur et aves, et simila conspergebatur: pro te Dei Filius jugulatus est, et iterum te peccare delectat? Et tamen ne tibi haec non tam erigant animos pro virtute, quam pro desperatione dejiciant, audisti quanta sint in lege sacrificia pro peccatis, audi nunc quantae sint remissiones
the sense, the leader of good works; and therefore for its amendment not just any victim, but the sacrifice of the fatted calf itself is required. Likewise the fault of the Synagogue too, that is, the amendment of all the virtues that are within us, is restored in no other way than by the putting to death of Christ. "But if a ruler," it says, "has sinned, he shall offer a he-goat from the goats" (Lev. 4:23). This ruler can be seen as the power of reason that is within us. If this sins in us and we do something foolish, we must greatly fear that sentence of the Saviour which says: "You are the salt of the earth. But if the salt has become tasteless, it is good for nothing except to be thrown out and trodden underfoot by men" (Matt. 5:13). This one too, therefore, has its own victim. "And one soul," it says, "if it has sinned, shall likewise offer a she-goat" (Lev. 4:28), according to that substitution of victims which we mentioned above. But perhaps the hearers of the Church may say: Things went almost better with the ancients than with us, since pardon was granted to sinners when sacrifices had been offered by a varied rite. With us there is only one pardon of sins, which is given at the beginning through the grace of the washing. After this no mercy and no pardon is granted to the sinner. It is fitting indeed that the Christian, for whom Christ died, should be of a stricter discipline. For them sheep, goats, oxen and birds were slaughtered, and fine flour was sprinkled; for you the Son of God was slaughtered, and does it please you to sin again? And yet, lest these things should not so much rouse your spirits to virtue as cast them down to despair: you have heard how many sacrifices for sins there are in the law; hear now how many are the remissions
Editors' notes and page, col. 417
Footnotes
Scripture references 63 ‹anchor: call above the visible part of the page› · call in col 417 (not visible) Levit. IV, 23.
Lev. 4:23.
64 ‹anchor: call above the visible part of the page› · call in col 417 (not visible) Matth. V, 13.
Matt. 5:13.
65 ‹anchor: call above the visible part of the page› · call in col 417 (not visible) Levit. IV, 28.
Lev. 4:28.
66 ‹anchor: call above the visible part of the page› · call in col 418 (not visible) Luc. XI, 41.
Luke 11:41.
67 ‹anchor: call above the visible part of the page› · call in col 418 (not visible) Matth. VI, 14, 15.
Matt. 6:14–15.
68 ‹anchor: call above the visible part of the page› · call in col 418 (not visible) ibid., 12.
Ibid., 12.
69 ‹anchor: call above the visible part of the page› · call in col 418 (not visible) Jacob. V, 20.
Jas. 5:20.
70 ‹anchor: call above the visible part of the page› · call in col 418 (not visible) Luc. VII, 17.
Luke 7:17 [as it reads in the scan; the verse meant is presumably 7:47].
71 ‹anchor: call above the visible part of the page (quotation "charitas cooperit multitudinem peccatorum")› · call in col 418 (not visible) I Petr. IV, 8.
1 Pet. 4:8.
72 ‹anchor: eum qui ait› · call in col 418 Psal. XXXI, 5.
Ps. 31:5.
Editors' notes (printed under page 213)
(34) ‹anchor: call above the visible part of the page› · call in col 417 (not visible)
Idem ms., « offeret. » Libb. editi, « offerat. »
The same manuscript has "offeret" (shall offer); the printed books, "offerat" (should offer).
(printed under page 213)
(35) ‹anchor: call above the visible part of the page› · call in col 417 (not visible)
Sed fortasse dicant auditores Ecclesiae, etc. Auditores Ecclesiae quos hic profert unam solum per baptismum peccatorum remissionem agnoscentes, catechumeni erant audientes dicti, qui omnia fidei Christianae mysteria nondum edocti erant, quique finita concione ab ecclesia arcebantur. Nihil ergo mirum aliam eis nondum innotuisse peccatorum remissionem praeter eam quae per baptismi gratiam conceditur. Prudenti enim consilio priorum saeculorum Patres ut baptismi gratiae conservandae maximum studium inderent, poenitentiae sacramentum catechumenis et recens baptizatis occultabant: verbi gratia, Clemens Romanus epist. 2 ad Corinthios, cap. 6, sic loquitur: Ἡμεῖς ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἅγιον καὶ ἀμίαντον, ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ Θεοῦ; « Nos, nisi baptisma purum et immaculatum servaverimus, qua confidentia intrabimus in regiam Dei? » Et cap. seq.: Τῶν μὴ τηρησάντων τὴν σφραγῖδα, ὁ σκώληξ αὐτῶν οὐ τελευτήσει. « Qui sigillum non servaverunt, vermis eorum non morietur. » Sic Hermas lib. II, mandato 4, dixit audivisse se « a quibusdam doctoribus quod alia poenitentia non est, nisi illa cum in aquam descendimus, et accipimus remissionem peccatorum nostrorum, ulterius non peccare, sed in castitate permanere. » Sic Irenaeus lib. IV Adversus haereses veretur ne post agnitionem Christi, remissionem ultra non habeamus delictorum, quia Christus non amplius morietur. Denique Tertullianum libro De poenitentia, cap. 7: « Piget secundae, imo jam ultimae spei subtexere mentionem, » ne retractans de residuo auxilio poenitendi, spatium adhuc delinquendi demonstrare videatur. At vero ubi servi Dei lapsi erant, et sanctitatem baptismatis amiserant, tum sancti Patres laboriosae et durae poenitentiae, ut loquitur hoc loco Origenes, remedium eis indicabant. Caeterum dici etiam possit hoc loco Origenem quorumdam Montanistarum qui tum forte concioni aderant, objecta sibi proponere ac diluere.
But perhaps the hearers of the Church may say, etc. The hearers of the Church whom he brings forward here, acknowledging only one remission of sins, through baptism, were catechumens, called audientes (hearers), who had not yet been taught all the mysteries of the Christian faith and who were sent out of the church when the sermon was over. It is no wonder, then, that no other remission of sins was yet known to them than the one granted through the grace of baptism. For by a prudent counsel the Fathers of the earlier centuries, to instil the greatest zeal for keeping the grace of baptism, kept the sacrament of penance hidden from catechumens and the newly baptized. For example, Clement of Rome, in the second letter to the Corinthians, chapter 6, speaks thus: "If we do not keep our baptism holy and undefiled, with what confidence shall we enter the kingdom of God?" (Then a Latin rendering of the same.) And in the next chapter: "Of those who have not kept the seal, their worm shall not die." (Then a Latin rendering.) So Hermas, book II, commandment 4, said he had heard "from certain teachers that there is no other penance than that when we go down into the water and receive the remission of our sins: to sin no further, but to remain in chastity." So Irenaeus, in book IV Against Heresies, fears that after the knowledge of Christ we may have no further remission of offences, because Christ will die no more. And lastly Tertullian, in the book On Penance, chapter 7: "It is irksome to add mention of a second, nay rather a last, hope," lest by treating of the remaining help of penance he should seem to point to room still left for sinning. But when servants of God had fallen and lost the holiness of baptism, then the holy Fathers showed them the remedy of a laborious and hard penance, as Origen speaks in this place. For the rest, it could also be said that in this place Origen is setting out and refuting the objections of certain Montanists who perhaps were present at the sermon.
(printed under page 213)
(36) ‹anchor: Christus mortuus est› · call in col 417
Mss., « mortuus est. » Libb. editi: « oblatus est. »
The manuscripts have "mortuus est" (died); the printed books, "oblatus est" (was offered).
(printed under page 213)
(37) ‹anchor: audi nunc› · call in col 417
Audi nunc, etc. Citatur hic locus ex homilia prima Origenis in Leviticum ab Jona Aurelianensi episcopo lib. I De inst. laic., cap. 5.
Hear now, etc. This passage is cited as from Origen's first homily on Leviticus by Jonas, bishop of Orléans, On the Instruction of the Laity, book I, chapter 5.
(printed under page 213)
Page
- running head: 417 IN LEVITICUM HOMILIA (right part not in view)
- marginal letters: A dux bonorum operum; B offeret, secundum illam; C tione dejiciant (C stands at the line "tione dejiciant, audisti"); D (beside footnote 35, verbi gratia, Clemens Romanus)
- old-edition numerals: (none)
peccatorum in Evangeliis. Est ista prima, qua baptizamur in remissionem peccatorum. Secunda remissio est in passione martyrii. Tertia est, quae pro eleemosyna datur. Dicit enim Salvator: « Verumtamen date eleemosynam, et ecce omnia munda sunt vobis. » Quarta nobis fit remissio peccatorum, per hoc quod et nos remittimus peccata fratribus nostris. Sic enim dicit ipse Dominus et Salvator noster, quia « si remiseritis fratribus vestris ex corde peccata ipsorum, et vobis remittet Pater vester peccata vestra. Quod si non remiseritis fratribus vestris ex corde, nec vobis remittet Pater vester; » et sicut in oratione nos dicere docuit: « Remitte nobis debita nostra, sicut et nos remittimus debitoribus nostris. » Quinta peccatorum remissio est, cum converterit quis peccatorem ab errore viae suae. Ita enim dicit Scriptura divina, quia « qui converti fecerit peccatorem ab errore viae suae, salvat animam ejus a morte, et cooperit multitudinem peccatorum. » Sexta quoque fit remissio per abundantiam charitatis, sicut et ipse Dominus dicit: « Amen dico tibi, remittuntur ei peccata multa, quoniam dilexit multum. » Et apostolus dicit: « Quoniam charitas cooperit multitudinem peccatorum. » Est adhuc et septima, licet dura et laboriosa, per poenitentiam remissio peccatorum, cum lavat peccator in lacrymis stratum suum, et fiunt ei lacrymae suae panes die ac nocte, et cum non erubescit sacerdoti Domini indicare peccatum suum, et quaerere medicinam, secundum eum qui ait: « Dixi:
of sins in the Gospels. There is this first one, by which we are baptized for the remission of sins. The second remission is in the suffering of martyrdom. The third is that which is given for almsgiving. For the Saviour says: "But give alms, and behold, all things are clean for you" (Luke 11:41). A fourth remission of sins comes about for us through our also forgiving our brothers their sins. For thus our Lord and Saviour Himself says: "If you forgive your brothers their sins from the heart, your Father also will forgive you your sins. But if you do not forgive your brothers from the heart, neither will your Father forgive you" (Matt. 6:14–15); and as He taught us to say in prayer: "Forgive us our debts, as we also forgive our debtors" (Matt. 6:12). The fifth remission of sins is when someone turns a sinner from the error of his way. For thus the divine Scripture says: "He who causes a sinner to be turned from the error of his way saves his soul from death and covers a multitude of sins" (Jas. 5:20). There is also a sixth remission, through abundance of charity, as the Lord Himself also says: "Amen I say to you, her many sins are forgiven, because she loved much" (Luke 7:47). And the apostle says: "For charity covers a multitude of sins" (1 Pet. 4:8). There is yet a seventh, though hard and laborious: the remission of sins through penance, when the sinner washes his bed with tears, and his tears become his bread day and night, and when he does not blush to make known his sin to the priest of the Lord and to seek a remedy, according to him who says: "I said:
Editors' notes and page, col. 418
Footnotes
(38) ‹anchor: call above the visible part of the page› · call in col 418 (not visible)
Editio Merlini et codex ms. Sangerm., « quae pro eleemosyna datur; » Genebrardus autem, « quae per eleemosynam datur. » Codd. Cadomensis et Gemeticensis, « quae per eleemosynas datur. »
Merlin's edition and the Saint-Germain manuscript have "which is given for almsgiving"; Génébrard, "which is given through almsgiving"; the Caen and Jumièges manuscripts, "which is given through alms".
(printed under page 213)
(39) ‹anchor: call above the visible part of the page› · call in col 418 (not visible)
Mss., « remiseritis. » Libb. editi, « dimiseritis. »
The manuscripts have "remiseritis" (you remit); the printed books, "dimiseritis" (you forgive).
(printed under page 213)
(40) ‹anchor: call above the visible part of the page› · call in col 418 (not visible)
Codex Sangerm., « animam a morte. » Libb. editi, « animam ejus a morte. »
The Saint-Germain manuscript has "a soul from death"; the printed books, "his soul from death".
(printed under page 213)
(41) ‹anchor: indicare peccatum suum› · call in col 418
Cum non erubescit sacerdoti Domini indicare peccatum suum. Confer quae habet Origenes homil. seq. num. 4: « Etenim omni genere pronuntianda sunt et in publicum proferenda cuncta quae egerimus, si quod in occulto gerimus, si quod in sermone solo, vel etiam intra cogitationum secreta commisimus, cuncta necesse est publicari et proferri, proferri autem ab illo qui et accusator peccati est et (continues)
When he does not blush to declare his sin to the priest of the Lord. Compare what Origen has in the next homily, number 4: "For all that we have done must in every way be declared and brought into the open; whatever we do in secret, whatever we have committed in word alone, or even within the secret places of our thoughts, all must be made public and brought forward, and brought forward by him who is both the accuser of sin and (continues)
(printed under page 213)
Page
- running head: IN LEVITICUM HOMILIA II 418
- marginal letters: A nes peccatorum in Evangeliis; B peccatorum remissio est, cum converterit; C Domini indicare peccatum suum; D (beside footnote 37, prima Origenis in Leviticum)
- old-edition numerals: 191 before et Salvator noster
- other: Migne's foot note prints "Luc. VII, 17" for words of Luke 7:47; the English gives the right reference.
Pronuntiabo adversum me injustitiam meam Domino, et tu remisisti impietatem cordis mei. » In quo impletur et illud, quod Jacobus apostolus dicit: « Si quis autem infirmatur, vocet presbyteros Ecclesiae, et imponant ei manus, ungentes eum oleo in nomine Domini, et oratio fidei salvabit infirmum, et si in peccatis fuerit, remittentur ei. » Et tu ergo cum venis ad gratiam baptismi, vitulum obtulisti, quia in mortem Christi baptizaris. Cum vero ad martyrium duceris, hircum obtulisti, quia auctorem peccati diabolum jugulasti. Cum vero eleemosynam feceris, et erga indigentes affectum misericordiae sollicita pietate dependeris, altare sacrum hoedis pinguibus onerasti. Nam si ex corde remiseris peccatum fratri tuo, et iracundiae tumore deposito, mitem intra te et simplicem recollegeris animum, immolasse te arietem, vel agnum in sacrificium obtulisse confide. Porro autem si divinis lectionibus instructus sis meditando sicut columba, et in lege Domini vigilando die ac nocte, ab errore suo converteris peccatorem, et abjecta nequitia ad simplicitatem eum columbae revocaveris, atque adhaerendo sanctis, feceris eum societatem turturis imitari, par turturum aut duos pullos columbarum Domino obtulisti. Quod si illa quae spe et fide major est, charitas, abundaverit in corde tuo, ita ut diligas proximum tuum non solum sicut teipsum, sed sicut ostendit ille qui dicebat: « Majorem hanc charitatem nemo habet, quam ut animam suam ponat pro amicis suis, » panes similaceos in charitatis oleo subactos, sine ullo fermento malitiae et nequitiae, in azymis sinceritatis et veritatis te obtulisse cognosce. Si autem in amaritudine fletus tui fueris luctu, lacrymis et lamentatione confectus, si carnem tuam maceraveris, et jejuniis ac multa abstinentia aridam feceris, et dixeris, quia sicut frixorium confrixa sunt ossa mea, tunc sacrificium similam a sartagine, vel a craticula obtulisse te noveris: et hoc modo inveniris tu verius, et perfectius secundum Evangelium offerre sacrificia, quae secundum legem jam offerre non potest Israel.
I will declare my injustice against myself to the Lord, and Thou didst forgive the impiety of my heart" (Ps. 31:5). In this is fulfilled also what the apostle James says: "But if anyone is sick, let him call the presbyters of the Church, and let them lay their hands on him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and if he is in sins, they will be forgiven him" (Jas. 5:14). You too, therefore, when you come to the grace of baptism, have offered a calf, because you are baptized into the death of Christ. When you are led to martyrdom, you have offered a he-goat, because you have slaughtered the devil, the author of sin. When you have given alms and with anxious piety have bestowed the affection of mercy on the needy, you have laden the sacred altar with fat kids. For if you forgive your brother his sin from the heart, and, laying aside the swelling of anger, gather up within yourself a gentle and simple mind, be confident that you have sacrificed a ram or offered a lamb in sacrifice. Moreover, if, instructed in the divine readings by meditating like a dove and by keeping watch day and night in the law of the Lord, you turn a sinner from his error, and, his wickedness cast off, call him back to the simplicity of the dove, and by his cleaving to the saints make him imitate the companionship of the turtle-dove, you have offered to the Lord a pair of turtle-doves or two young pigeons. But if that charity which is greater than hope and faith abounds in your heart, so that you love your neighbour not only as yourself but as He showed Who said: "Greater charity than this no one has, that he lay down his life for his friends" (John 15:13), know that you have offered loaves of fine flour kneaded in the oil of charity, without any leaven of malice and wickedness, in the unleavened bread of sincerity and truth. And if in the bitterness of your weeping you are worn out with grief, tears and lamentation, if you have mortified your flesh and made it dry with fasts and much abstinence, and have said that my bones are fried as in a frying-pan, then know that you have offered a sacrifice of fine flour from the pan or from the gridiron; and in this way you are found to offer sacrifices more truly and more perfectly according to the Gospel, which Israel can no longer offer according to the law.
Editors' notes and page, col. 419
Footnotes
Scripture references 73 ‹anchor: call above the visible part of the page› · call in col 419 (not visible) Jac. V, 14.
Jas. 5:14.
74 ‹anchor: ille qui dicebat› · call in col 419 Joan. XV, 13.
John 15:13.
75 ‹anchor: call above the visible part of the page› · call in col 420 (not visible) Lev. IV, 27 et seqq.
Lev. 4:27 ff.
76 ‹anchor: call above the visible part of the page› · call in col 420 (not visible) Philipp. III, 20.
Phil. 3:20.
77 ‹anchor: multo enim melius› · call in col 420 Philipp. I, 22, 23.
Phil. 1:22–23.
Editors' notes (printed under page 214)
(42) ‹anchor: call above the visible part of the page› · call in col 419 (not visible)
Et imponant ei manus. Ex memoria laudat Origenes verba Jacobi apostoli qui secundum omnia exemplaria scripsit: « et orent super eum. »
And let them lay hands on him. Origen is quoting from memory the words of the apostle James, who according to all the copies wrote: "and let them pray over him."
(printed under page 214)
(43) ‹anchor: call above the visible part of the page› · call in col 419 (not visible)
Codex Sangerm., « venis. » Libb. editi, « veneris. » Paulo post idem ms. codex, « in mortem Christi baptizaris. » Libb. editi, « in morte Christi baptizaris. »
The Saint-Germain manuscript has "venis" (you come); the printed books, "veneris" (you shall have come). A little after, the same manuscript has "you are baptized into the death of Christ"; the printed books, "you are baptized in the death of Christ".
(printed under page 214)
(44) ‹anchor: call above the visible part of the page› · call in col 419 (not visible)
Instructus sis. Deest in antea editis, « sis, » at reperitur in codice Sangermanensi.
Instructus sis (you have been instructed): "sis" is lacking in the earlier printed books, but is found in the Saint-Germain manuscript.
(printed under page 214)
(45) ‹anchor: panes similaceos› · call in col 419
Libb. antea editi, « ponat quis pro amicis suis, panes similagineos, » etc., at mss. ut in nostro textu.
The earlier printed books have "one lay down for his friends, loaves of fine wheaten flour," etc., but the manuscripts read as in our text.
(printed under page 214)
(46) ‹anchor: in amaritudine fletus tui› · call in col 419
Pronomen « tui » deest in antea editis, sed reperitur in codice Sangermanensi.
The pronoun "tui" (your) is lacking in the earlier printed books, but is found in the Saint-Germain manuscript.
(printed under page 214)
(47) ‹anchor: obtulisse te noveris› · call in col 419
Idem codex Sangerm., « obtuleris et hoc modo invenieris. »
The same Saint-Germain manuscript has "you shall have offered, and in this way you will be found".
(printed under page 214)
Page
- running head: 419 ORIGENIS
- marginal letters: A Pronuntiabo adversum me; B diae tumore deposito; C nemo habet, quam ut animam; D Israel.
- old-edition numerals: (none)
5. Sed videamus quid etiam de his quae nuper recitata sunt, sentiendum sit: « Si autem, inquit, anima una peccaverit nolens ex populo terrae, faciendo unum ab omnibus mandatis Domini quod non fiet, et deliquerit, et notum factum fuerit illi peccatum quod peccavit, adducet donum suum capram de hoedis, feminam sine macula adducet pro peccato quod peccavit. » Et omnem post haec sacrificii ritum, secundum quod supra exposuimus, enarravit. De anima quam sub peccato factam dicit offerre, qualiter sentiendum sit, in superioribus, prout potuimus, explanavimus: quod vero in hoc loco addidit, dicens: « Anima si peccaverit ex populo terrae, » non mihi videtur otiosum. Quis enim dubitaret, quin ea quae dicit lex, ad animas, vel ad populum, qui sunt in terra, dicerentur? Quid ergo necessarium fuit, ut ad hoc quod dixit: « Anima una si peccaverit, » adderet: « Ex populo terrae? » Sed videndum est, ne forte ad distinctionem alterius populi qui non est de terra, haec anima quae peccaverit, de populo terrae esse dicatur. Neque enim convenire dictum hoc potest illi, qui dicebat: « Nostra autem conversatio in coelis est, unde et Salvatorem exspectamus Dominum Jesum. » Quomodo ergo istam animam merito dixerim de populo terrae, quae nihil habet commune cum terra, sed tota in coelis est, et ibi conversatur ubi Christus est in dextera Dei sedens, quo et redire desiderat, et esse cum Christo, multo enim melius, sed permanere in carne necessarium ducit propter nos? Haec enim anima quae peccat, de populo terrae est, faciens unum ab omnibus mandatis Domini, quod non fiet. Diu me in hoc sermone quidam stupor attonitum tenuit. Non enim consequenter dictum video quod peccaverit anima, et fecerit unum ex mandatis Domini quod non fiet. Si enim mandatum Domini est, quomodo fieri non debuit, cum utique ad hoc dentur mandata Domini, ut fiant? Et quomodo hic dicitur peccasse anima quae fecerit unum de mandatis Domini, quod non fiet? Et fortassis aliquibus videbitur error elocutionis per interpretes factus: sed mihi curiosius inquirenti compertum est omnes interpretes
5. But let us see what we are to think also about the things that have just been read: "But if," it says, "one soul from the people of the land has sinned unwillingly, by doing one thing out of all the commandments of the Lord which shall not be done, and has offended, and the sin that it sinned has been made known to it, it shall bring as its gift a she-goat from the kids; it shall bring a female without blemish for the sin that it sinned" (Lev. 4:27 ff.). And after this it set out the whole rite of the sacrifice, as we explained above. How we are to understand the soul which it says offers when it has come under sin, we have explained above as far as we could; but what it added in this place, saying, "If a soul from the people of the land has sinned," does not seem to me idle. For who would doubt that what the law says was said to the souls, or to the people, that are on earth? Why, then, was it necessary that to what it said, "If one soul has sinned," it should add, "from the people of the land"? But we must see whether perhaps this soul that has sinned is said to be of the people of the land to distinguish it from another people which is not of the earth. For this saying cannot fit him who said: "But our citizenship is in the heavens, whence we also await the Saviour, the Lord Jesus" (Phil. 3:20). How, then, could I rightly say that this soul is of the people of the land, which has nothing in common with the earth but is wholly in the heavens, and has its citizenship there where Christ is, seated at the right hand of God, whither it also longs to return and to be with Christ, for that is far better, but thinks it necessary to remain in the flesh for our sake (Phil. 1:22–23)? For this soul that sins is of the people of the land, doing one thing out of all the commandments of the Lord which shall not be done. For a long time a certain amazement held me astonished at this saying. For I do not see it as consistently said that a soul has sinned and has done one of the commandments of the Lord which shall not be done. For if it is a commandment of the Lord, how ought it not to have been done, since the commandments of the Lord are surely given for this, that they be done? And how is the soul said here to have sinned which has done one of the commandments of the Lord which shall not be done? And perhaps to some it will seem an error of expression made by the translators; but on enquiring more carefully I have found that all the translators
Editors' notes and page, col. 420
Footnotes
(48) ‹anchor: call above the visible part of the page› · call in col 420 (not visible)
Idem codex, « peccaverit. » Libb. editi, « peccavit. »
The same manuscript has "peccaverit" (shall have sinned); the printed books, "peccavit" (sinned).
(printed under page 214)
(49) ‹anchor: necessarium ducit› · call in col 420
Idem codex, « ducit. » Libb. editi, « dicit. »
The same manuscript has "ducit" (considers); the printed books, "dicit" (says).
(printed under page 214)
(50) ‹anchor: peccasse anima› · call in col 420
Mss., « anima. » Libb. editi, « animam. » Paulo post mss., « error elocutionis per interpretes factus. » Libb. editi, « errorem locutionis per interpretes factum. »
The manuscripts have "anima" (the soul, nominative); the printed books, "animam" (accusative). A little after, the manuscripts have "an error of expression made by the translators"; the printed books, the same in the accusative with "locutionis".
(printed under page 214)
Page
- running head: ORIGENIS 420
- marginal letters: A 5. Sed videamus; B dubitaret, quin ea quae dicit lex (B stands between that line and the next); C melius, sed permanere; D curiosius inquirenti
- old-edition numerals: 192 after de
similiter protulisse, et ideo non elocutionis error, sed profundioris intelligentiae requirendus est sensus. In quantum ergo nobis occurrere potest, haec mihi videtur absolutio. Mandata Domini quaedam data sunt ut fiant, quaedam ut non fiant. Sed ea quae fieri debent, necessitas poposcit humana, ut inserta illis proferrentur, quae fieri non deberent. Verbi gratia, ut de his ipsis quae nunc habemus in manibus sacrificiis proferamus exemplum, agnus immolari jubetur in Pascha, non quod vere agni hostiam per singulos annos requireret Deus, sed quod designaret immolari debere illum agnum, qui tollit peccatum mundi. Hoc ergo fieri voluit, illud noluit. Sic enim per Isaiam dicit: « Quo mihi multitudinem sacrificiorum vestrorum, dicit Dominus? Plenus sum holocaustis arietum, et adipem agnorum, et sanguinem hircorum et taurorum nolo. » Audisti quomodo non vult hostiam arietum, nec adipes agnorum? dedit tamen
have rendered it alike, and therefore it is not an error of expression, but a sense of deeper understanding that must be sought. As far, then, as can occur to us, this seems to me the solution. Some commandments of the Lord have been given that they may be done, some that they may not be done. But human necessity required that the things which ought to be done should be set forth with things inserted among them which ought not to be done. For instance, to take an example from these very sacrifices which we now have in hand: a lamb is ordered to be sacrificed at the Pasch (Exod. 12), not because God really required the victim of a lamb every year, but because it signified that that Lamb must be sacrificed Who takes away the sin of the world. This, then, He willed to be done; that He did not will. For thus He says through Isaiah: "To what purpose to Me is the multitude of your sacrifices, says the Lord? I am full of holocausts of rams, and I do not want the fat of lambs and the blood of goats and bulls" (Isa. 1:11). You have heard how He does not want the victim of rams nor the fat of lambs? Yet He gave
Ἐκ τῶν Ὠριγένους εἰς τὸ Λευϊτικόν. — Ἀπὸ τῆς εἰς τὸ Λευϊτικὸν ὁμιλίας δευτέρας, εὐθὺς μετὰ τὴν ἀρχήν.
From Origen's works on Leviticus. — From the second homily on Leviticus, immediately after the beginning.
Μὴ νοήσαντες δὲ διαφορὰν Ἰουδαϊσμοῦ ὁρατοῦ καὶ Ἰουδαϊσμοῦ νοητοῦ, τουτέστιν Ἰουδαϊσμοῦ φανεροῦ καὶ Ἰουδαϊσμοῦ τοῦ ἐν κρυπτῷ, οἱ ἀπὸ τῶν ἀθεωτάτων καὶ ἀσεβεστάτων αἱρέσεων, εὐθέως διέστησαν ἀπὸ τοῦ Ἰουδαϊσμοῦ, καὶ τοῦ Θεοῦ τοῦ δόντος ταύτας τὰς Γραφὰς, καὶ ὅλον τὸν νόμον, καὶ ἀνέπλασαν ἕτερον Θεὸν παρὰ τὸν δεδωκότα τὸν νόμον καὶ τοὺς προφήτας, παρὰ τὸν ποιήσαντα οὐρανὸν καὶ γῆν. Τὸ δὲ οὐχ οὕτως ἔχει, ἀλλ' ὁ δεδωκὼς τὸν νόμον, δέδωκε καὶ τὸ Εὐαγγέλιον· ὁ ποιήσας τὰ βλεπόμενα, δέδωκε καὶ τὰ μὴ βλεπόμενα. Οὕτω δὲ ἔχει συγγένειαν, ὥστε τὰ ἀόρατα τοῦ Θεοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶσθαι. Συγγένειαν ἔχει καὶ τὰ βλεπόμενα τοῦ νόμου καὶ τῶν προφητῶν πρὸς τὰ μὴ βλεπόμενα, ἀλλὰ νοούμενα τοῦ νόμου καὶ τῶν προφητῶν. Ἐπεὶ οὖν συνέστηκεν ἡ Γραφὴ καὶ αὐτὴ οἱονεὶ ἐκ σώματος μὲν τοῦ βλεπομένου, ψυχῆς δὲ τῆς ἐν αὐτῷ νοουμένης καὶ καταλαμβανομένης, καὶ πνεύματος τοῦ κατὰ τὰ ὑποδείγματα, καὶ σκιὰν τῶν ἐπουρανίων· φέρε, ἐπικαλεσάμενοι τὸν ποιήσαντα τῇ Γραφῇ σῶμα καὶ ψυχὴν καὶ πνεῦμα, σῶμα μὲν τοῖς πρὸ ἡμῶν, ψυχὴν δὲ ἡμῖν, πνεῦμα δὲ τοῖς ἐν τῷ μέλλοντι αἰῶνι κληρονομήσουσι ζωὴν αἰώνιον, καὶ μέλλουσιν ἥκειν ἐπὶ τὰ ἐπουράια, καὶ ἀληθινὰ τοῦ νόμου, ἐρευνήσωμεν οὐ τὸ γράμμα, ἀλλὰ τὴν ψυχὴν ἐπὶ τοῦ παρόντος. Εἰ δὲ οἷοί τέ ἐσμεν, ἀναβησόμεθα καὶ ἐπὶ τὸ πνεῦμα, κατὰ τὸν λόγον τὸν περὶ τῶν ἀναγνωσθεισῶν θυσιῶν.
Not having understood the difference between visible Judaism and intelligible Judaism, that is, between manifest Judaism and the Judaism that is in secret, those of the most godless and most impious heresies at once separated themselves from Judaism, and from the God Who gave these Scriptures and the whole law, and fashioned another God beside Him Who gave the law and the prophets, beside Him Who made heaven and earth. But this is not so; rather, He Who gave the law gave also the Gospel; He Who made the things that are seen gave also the things that are not seen. And there is such a kinship that the invisible things of God are clearly seen from the creation of the world, being understood through the things that are made. The things that are seen in the law and the prophets also have a kinship with the things of the law and the prophets that are not seen but understood. Since, then, Scripture too is composed as it were of a body, which is seen, and of a soul, which is understood and grasped in it, and of a spirit, which is according to the patterns and shadow of the heavenly things: come, calling upon Him Who made for Scripture a body and soul and spirit, the body for those before us, the soul for us, and the spirit for those who in the age to come will inherit eternal life and are going to come to the heavenly and true things of the law, let us search out for the present not the letter but the soul. And if we are able, we shall go up also to the spirit, in the account of the sacrifices that have been read.
Editors' notes and page, col. 421
Footnotes
Scripture references 78 ‹anchor: agnus immolari jubetur in Pascha› · call in col 421 Exod. XII.
Exod. 12.
79 ‹anchor: Sic enim per Isaiam dicit› · call in col 421 Isa. I, 11.
Isa. 1:11.
80 ‹anchor: call above the visible part of the page› · call in col 421 or 422 (not visible) Levit. IV, 28.
Lev. 4:28.
81 ‹anchor: call above the visible part of the page› · call in col 421 or 422 (not visible) Psal. L, 19.
Ps. 50:19.
82 ‹anchor: call above the visible part of the page› · call in col 421 or 422 (not visible) Osee VI, 6.
Hos. 6:6.
Editors' notes (printed under page 215)
(51) ‹anchor: sed quod designaret› · call in col 421
Codex Sangerm., « designaret, » et paulo post, « qui tollit peccatum mundi. » Libb. editi, « significaret. . . . qui tolleret peccata mundi. »
The Saint-Germain manuscript has "designaret" (should designate), and a little after, "who takes away the sin of the world". The printed books have "significaret" (should signify) . . . "who should take away the sins of the world".
(printed under page 215)
(52) ‹anchor: call above the visible part of the page› · call in col 421 or 422 (not visible)
Idem codex ms., « quis, » et infra, « haec est anima. » Libri editi, « quae, » et infra, « haec anima. »
The same manuscript has "quis" (who), and below, "this is the soul". The printed books have "quae" (which), and below, "this soul".
(printed under page 215)
(53) ‹anchor: call above the visible part of the page› · call in col 421 or 422 (not visible)
Idem codex, « Dominum. » Libb. editi, « Deum. »
The same manuscript has "Dominum" (the Lord); the printed books, "Deum" (God).
(printed under page 215)
(54) ‹anchor: Μὴ νοήσαντες› · call in col 421 (Greek Philocalia fragment)
Νοήσαντες. Huet. editio in margine habet νομίσαντες.
Νοήσαντες ("having understood"). Huet's edition has in the margin νομίσαντες ("having supposed").
(printed under page 215, running from the left half of the foot into the right)
(55) ‹anchor: οἱ ἀπὸ τῶν ἀθεωτάτων› · call in col 421 (Greek Philocalia fragment)
Οἱ ἀπὸ τῶν ἀθεωτατων, etc. Marcionitas, eorumque asseclas lacessit. HUETIUS.
"Those of the most godless", etc.: he is attacking the Marcionites and their followers. Huet.
(printed under page 215)
(56) ‹anchor: ἀναβησόμεθα› · call in col 421 (Greek Philocalia fragment)
Ἀναβησόμεθα. Huetius malebat ἀναβησώμεθα.
Ἀναβησόμεθα ("we shall go up"). Huet preferred ἀναβησώμεθα ("let us go up").
(printed under page 215)
(57) ‹anchor: τὸν περὶ τῶν ἀναγνωσθεισῶν› · call in col 421 (Greek Philocalia fragment)
Τὸν περὶ τῶν, etc. Sic Philoc ms. In libris antea editis deest, τόν.
"The [account] concerning the", etc.: so the manuscript of the Philocalia. In the books printed before, τόν is lacking.
(printed under page 215)
Page
- running head: 421 IN LEVITICUM HOMILIA (right part not in view)
- marginal letters: A pretes similiter protulisse; B rum, dicit Dominus? Plenus sum (B at the foot of that line); C καὶ τοὺς προφήτας, παρὰ τὸν ποιήσαντα; D πνεῦμα, σῶμα μὲν τοῖς πρὸ ἡμῶν
- old-edition numerals: (none)
mandatum quomodo vel taurorum vel agnorum hostia deberet offerri. Sed qui legem spiritaliter intelligit, spiritaliter haec quaerit offerre. Si vero quis secundum speciem mandati carnalis obtulerit, haec est anima una ex populo terrae, quae peccavit nolens faciendo unum ab omnibus mandatis Domini quod non fiet, et deliquit, et ideo adjungit in subsequentibus: « Et cum notum factum fuerit illi peccatum quod peccavit, adducet munus suum ante Dominum. » Debet enim munus offerre anima, cum ei innotuerit, quia Deus non quaerit carnale sacrificium: quia « sacrificium Deo est spiritus contribulatus. » Notum fit ergo ei peccatum suum, cum didicerit a Domino dicente: « Misericordiam malo quam sacrificium; » et cum agnoverit immolare sacrificium laudis in Ecclesia, et reddere Altissimo vota sua, per Christum Dominum nostrum, cui laus et gloria in saecula saeculorum. Amen.
a commandment how the victim either of bulls or of lambs ought to be offered. But he who understands the law spiritually seeks to offer these things spiritually. But if anyone offers according to the outward form of the carnal commandment, this is the one soul from the people of the land which has sinned unwillingly by doing one thing out of all the commandments of the Lord which shall not be done, and has offended; and therefore it adds in what follows: "And when the sin that it sinned has been made known to it, it shall bring its gift before the Lord" (Lev. 4:28). For the soul ought to offer a gift when it has come to know that God does not seek a carnal sacrifice, since "a sacrifice to God is a troubled spirit" (Ps. 50:19). Its sin, then, is made known to it when it has learned from the Lord, Who says: "I want mercy rather than sacrifice" (Hos. 6:6); and when it has come to know how to sacrifice the sacrifice of praise in the Church, and to pay its vows to the Most High, through Christ our Lord, to Whom be praise and glory for ages of ages. Amen.
Editors' notes and page, col. 422
Page
- running head: IN LEVITICUM HOMILIA II. 422
- marginal letters: A mandatum quomodo vel taurorum; B agnoverit immolare sacrificium laudis; C (beside the facing Latin version, phetas dederat ... / confinxerunt); D (beside the facing Latin version, corpus, animam et spiritum fecit)
- old-edition numerals: 193 after intellecta, in the facing Latin version (not set)
HOMILIA III. De eo quod scriptum est: « Si autem anima peccaverit, et audierit vocem juramenti, et hic testis sit aut viderit, aut conscius fuerit, si non indicaverit, et ipsa accipiet peccatum ejus. Et anima quaecunque tetigerit omnem rem immundam, aut morticinum, aut a fera captum, » etc.
HOMILY III. On what is written: "But if a soul has sinned, and has heard the voice of an oath, and is a witness, or has seen, or has been aware, if it does not make it known, it too shall receive its sin. And whatever soul has touched any unclean thing, or a carcass, or what has been taken by a wild beast," etc. (Lev. 5:1 ff.)
1. De sacrificiis quae offeruntur ab his qui per ignorantiam, vel qui non voluntate peccaverint, sermo est. Unde et in superioribus, cum de pontificis sacrificiis diceremus, observavimus non esse scriptum de eo, quia ignoraverit. Sed si quis bene meminit eorum quae dicta sunt, potest nobis dicere, quia sacrificium quod pontificem pro peccato diximus obtulisse, figuram Christi tenere posuimus, et conveniens non videbitur ut Christus qui peccatum nescit, pro peccato dicatur obtulisse sacrificium, licet per mysterium res agatur, et idem ipse pontifex, idem ponatur et hostia. Vide ergo si et ad hoc possumus hoc modo occurrere, quia Christus peccatum quidem non fecit, peccatum tamen pro nobis factus est: dum qui erat in forma Dei, in forma servi esse dignatur: dum qui immortalis est, moritur, et impassibilis patitur, et invisibilis videtur, et quia nobis hominibus vel mors, vel reliqua omnis fragilitas in carne ex peccati conditione superducta est: ipse etiam qui in similitudinem hominum factus est, et habitu repertus ut homo, sine dubio pro peccato quod ex nobis susceperat, quia peccata nostra portavit, vitulum immaculatum, hoc est carnem incontaminatam obtulit hostiam Deo. Sed quid faciemus de eo, quod in sequentibus jungitur? Ubi enim dicit: « Si quidem pontifex qui unctus est, peccaverit, » ibi additur: « Ut populum faceret peccare, offeret pro peccato suo. » Quomodo ergo conveniet ut quia per carnem suam, quam suscepit ex nobis Jesus, ipse peccatum factus est, peccare fecerit populum? Ausculta et de hoc, si forte cum aliqua consequentia possumus respondere. Passio Christi credentibus quidem vitam, mortem vero non credentibus confert. Quamvis enim salus gentibus sit per crucem ejus et justificatio, Judaeis tamen interitus est et condemnatio. Sic enim et scriptum est in Evangelio: « Ecce hic natus est ad ruinam et resurrectionem multorum. » Et hoc modo per peccatum suum, hoc est per carnem in crucem actam, in qua nostra peccata susceperat, nos quidem credentes liberavit a peccato; populum vero non credentem peccare fecit, quibus ad incredulitatis malum, etiam sacrilegii accessit impietas. Et hoc modo pontifex iste per suum peccatum peccare populum fecit, dum
1. The discourse is about the sacrifices which are offered by those who have sinned through ignorance or not by their will. Hence, above also, when we were speaking of the high priest's sacrifices, we observed that it is not written of him that he was ignorant. But if anyone remembers well what was said, he can say to us that we laid down that the sacrifice which we said the high priest offered for sin bears the figure of Christ; and it will not seem fitting that Christ, Who knows no sin, should be said to have offered sacrifice for sin, even though the matter is carried out in a mystery, and the same one is set down as both high priest and victim. See, then, whether we can meet this too in this way: that Christ indeed did no sin, yet was made sin for us, while He Who was in the form of God deigns to be in the form of a servant; while He Who is immortal dies, and the impassible suffers, and the invisible is seen; and because death and all the rest of the frailty in the flesh have been brought upon us men from the condition of sin, He too, Who was made in the likeness of men and found in fashion as a man, without doubt offered to God for the sin which He had taken up from us, because He bore our sins, an unblemished calf, that is, undefiled flesh, as a victim. But what shall we make of what is joined in what follows? For where it says: "If indeed the high priest who is anointed has sinned," there is added: "so as to make the people sin, he shall offer for his sin" (Lev. 4:3). How, then, will it fit that, because Jesus Himself was made sin through His flesh, which He took up from us, He made the people sin? Listen to whether we can perhaps answer this too with some consistency. The passion of Christ confers life on those who believe, but death on those who do not believe. For although salvation and justification are for the Gentiles through His cross, for the Jews it is destruction and condemnation. For so it is written in the Gospel too: "Behold, this one is born for the fall and the resurrection of many" (Luke 2:34). And in this way, through His sin, that is, through the flesh driven onto the cross, in which He had taken up our sins, He freed us who believe from sin; but He made the unbelieving people sin, for whom the impiety of sacrilege was added to the evil of unbelief. And in this way this high priest made the people sin through his sin, while
Editors' notes and page, col. 423
Footnotes
Scripture references 83 ‹anchor: call above the visible part of the page› · call in col 423 (not visible) Levit. V, 1 et seqq.
Lev. 5:1 ff.
84 ‹anchor: Ubi enim dicit› · call in col 423 Levit. IV, 3.
Lev. 4:3.
85 ‹anchor: scriptum est in Evangelio› · call in col 423 Luc. II, 34.
Luke 2:34.
86 ‹anchor: call above the visible part of the page› · call in col 424 (not visible) Matth. XVIII, 15, 16.
Matt. 18:15–16.
87 ‹anchor: In ore enim, inquit› · call in col 424 ibid.
Ibid.
Editors' notes (printed under page 216)
(58) ‹anchor: call above the visible part of the page› · call in col 423 (not visible)
Codex Sangerm., « sacrificiis. » Libb. editi, « sacrificio. »
The Saint-Germain manuscript has "sacrificiis" (sacrifices); the printed books, "sacrificio" (sacrifice).
(printed under page 216)
(59) ‹anchor: call above the visible part of the page› · call in col 423 (not visible)
Libb. antea editi, « vero Christo qui peccatum nescit, ut pro peccato, » sed ms. Sangerm. ut in nostro textu.
The earlier printed books have "but for Christ, who knows no sin, as for sin", but the Saint-Germain manuscript reads as in our text.
(printed under page 216)
(60) ‹anchor: cum aliqua consequentia› · call in col 423
Libb. editi, « cum aliqua consonantia. » Codd. Beccensis et Sangerm. ut in nostro textu.
The printed books have "with some consonance"; the Bec and Saint-Germain manuscripts read as in our text.
(printed under page 216)
(61) ‹anchor: scriptum est in Evangelio› · call in col 423
Codex Sangermanensis, « in Evangeliis. »
The Saint-Germain manuscript has "in the Gospels".
(printed under page 216)
(62) ‹anchor: etiam sacrilegii› · call in col 423
Codd. Cadomensis et Sangerm., « sacrilegii. » Libb. editi, « sortilegii. »
The Caen and Saint-Germain manuscripts have "sacrilegii" (of sacrilege); the printed books, "sortilegii" (of sorcery).
(printed under page 216)
Page
- running head: 423 ORIGENIS
- marginal letters: A (at the title line, HOMILIA III.); B mus, et conveniens non videbitur; C hoc est carnem incontaminatam; D « Ecce hic natus est
- old-edition numerals: (none)
in carne positus, et teneri potuit, et occidi. Nam ponamus, verbi gratia, si Dominus majestatis non venisset in carne, non arguisset Judaeos, non eis fuisset gravis etiam ad vivendum, non utique teneri potuisset, neque ad mortem tradi; nunquam sine dubio venisset sanguis ejus super ipsos, et super filios eorum. Sed quia venit in carne, et pro nobis peccatum factus est, et haec pati potuit, idcirco ipse dicitur peccare populum fecisse, qui fecit eum in se posse peccare.
placed in the flesh, He could both be seized and be killed. For let us suppose, for example, that if the Lord of majesty had not come in the flesh, He would not have reproved the Jews, He would not have been burdensome to them even to behold, He certainly could not have been seized nor delivered to death; without doubt His blood would never have come upon them and upon their children. But because He came in the flesh, and was made sin for us, and could suffer these things, therefore He is said to have made the people sin, He Who made it possible for them to sin against Him.
2. Sed videamus jam quid agit et ista anima, quae audit vocem juramenti, et testis est, vel quae vidit aliquid et conscia est, et non indicat; ex quo accepit etiam ipsa peccatum ejus sine dubio, qui inique aut egit aliquid, aut juravit. Hoc etiam secundum historiam nos aedificat, et docet, ne unquam in peccatis alterius polluamus conscientias nostras, ne consensum male agentibus praebeamus. Consensum autem dico, non solum pariter agendo, sed etiam quae illicite gesta sunt, reticendo. Vis autem scire quia consentiant haec etiam evangelicis praeceptis? Ipse Dominus dicit: « Si videris fratrem tuum peccare, argue eum inter te et ipsum solum. Si te audierit, lucratus es fratrem tuum. Quod si te non audierit, adhibe tecum alios duos, vel tres. Quod si nec ipsos audierit, dic Ecclesiae. Si vero nec Ecclesiam audierit, sit tibi sicut ethnicus et publicanus. » Sed evangelicum praeceptum in eo perfectius datum est, quod indicandi peccati modum disciplinamque constituit. Non vult enim te, si forte peccatum videris fratris tui, continuo evolare ad publicum, et proclamare passim, ac divulgare aliena peccata: quod esset utique non corrigentis, sed potius infamantis. Solus, inquit, inter te et ipsum solum corripe eum. Ubi enim servari sibi mysterium viderit ille qui peccaverit, servabit et ipse emendationis pudorem. Si vero diffamari se videat, illico ad denegandi impudentiam convertetur; et non solum non emendaveris peccatum, sed et duplicaveris. Disce ergo ex Evangeliis ordinem. Primo, inquit, solus inter te et ipsum. Secundo adhibe tecum alios duos, vel tres. Quare duos vel tres? « In ore enim, inquit, duorum, vel trium testium stabit omne verbum. » Quoniam quidem tertio correptionem mandat ad Ecclesiam deferendam, secundo vult duos, vel tres testes adhiberi; quibus praesentibus correptus, si emendare se non vult, cum ad Ecclesiam delatum fuerit ejus peccatum, possit duobus adhibitis testibus confutari: frequenter enim accidit, ut volens quis evangelicum implere mandatum, calumniator videatur si crimen deferat ad Ecclesiam, et deficiat
2. But let us now see what this soul too is doing which hears the voice of an oath and is a witness, or which has seen something and is aware of it, and does not make it known; from which it too has without doubt received the sin of him who has either done something wickedly or sworn. This edifies us even according to the history, and teaches us never to pollute our consciences with the sins of another, never to give consent to those who act wickedly. And by consent I mean not only acting alike, but also keeping silent about things that have been done unlawfully. Do you want to know that these things agree with the precepts of the Gospel too? The Lord Himself says: "If you see your brother sinning, reprove him between yourself and him alone. If he listens to you, you have gained your brother. But if he does not listen to you, take with you two or three others. And if he does not listen even to them, tell the Church. But if he does not listen even to the Church, let him be to you as a heathen and a publican" (Matt. 18:15–16). But the precept of the Gospel is given more perfectly in this, that it establishes a manner and discipline of making a sin known. For it does not want you, if perhaps you have seen your brother's sin, to rush out at once into public and proclaim it everywhere and spread abroad another's sins; which would surely be the act not of one who corrects but rather of one who defames. Alone, it says, between yourself and him alone, rebuke him. For when he who has sinned sees that the secret is kept for him, he too will keep the shame that leads to amendment. But if he sees himself being defamed, he will at once turn to the shamelessness of denial; and you will not only not have amended the sin, but will even have doubled it. Learn, then, the order from the Gospels. First, it says, alone between yourself and him. Second, take with you two or three others. Why two or three? "For in the mouth," it says, "of two or three witnesses every word shall stand" (Matt. 18:16). Since indeed it commands that the third time the reproof is to be brought to the Church, it wants two or three witnesses to be brought in the second time; so that the one rebuked in their presence, if he does not wish to amend himself, may, when his sin has been brought to the Church, be refuted with the two witnesses brought in. For it often happens that someone wishing to fulfil the Gospel's commandment seems a slanderer if he brings a charge to the Church and fails
Editors' notes and page, col. 424
Footnotes
(63) ‹anchor: call above the visible part of the page› · call in col 424 (not visible)
Videamus jam, etc. Citatur hic locus ab Jona Aurelian. lib. I De instit. laic., cap. 18.
Let us now see, etc. This passage is cited by Jonas of Orléans, On the Instruction of the Laity, book I, chapter 18.
(printed under page 216)
(64) ‹anchor: indicandi peccati› · call in col 424
Codex Sangerm., « peccati. » Libb. editi, « peccatum. »
The Saint-Germain manuscript has "peccati" (of the sin); the printed books, "peccatum" (the sin).
(printed under page 216)
(65) ‹anchor: qui peccaverit› · call in col 424
Idem ms., « peccat. »
The same manuscript has "peccat" (sins).
(printed under page 216)
Page
- running head: ORIGENIS 424
- marginal letters: A in carne positus; B etiam secundum historiam; C vult enim te, si forte; D niam quidem tertio correptionem
- old-edition numerals: 194 after ista
testibus. Ne ergo hoc accidat, idcirco duos vel tres testes in secunda conventione jussit adhiberi. Cum ergo Evangelii tale mandatum sit, et lex praecipiat quia si tacuerit, accipiet peccatum ejus: sciendum est, quod si quis ea quae videt in delicto proximi sui, vel non indicat secundum regulam superius datam, vel in testimonium vocatus, non quae vera sunt dixerit, peccatum quod commisit ille quem celat, ipse suscipiet, et poena commissi revolvetur ad conscium. Sufficienter ergo in hoc capite, ipse nos aedificavit textus historiae. Puto tamen quod et illa anima, quae legit scriptum in lege Dei, quia « juravit Dominus, nec eum poenitebit, tu es sacerdos in aeternum secundum ordinem Melchisedech, » audit vocem juramenti, ut faciunt Scribae et Pharisaei semper haec meditantes, sed tacent, et enuntiare ad populum nolunt, ne Christi testentur adventum. Propterea ergo ipsi accipient peccatum, in quo non enuntiantes ad populum quae vera sunt, peccare faciunt Israel.
witnesses. So, lest this should happen, He commanded that two or three witnesses be brought in at the second meeting. Since, then, such is the command of the Gospel, and the law directs that if he keeps silent he shall take on himself his sin, it must be understood that if anyone either does not disclose, according to the rule given above, what he sees in his neighbour's offence, or, when called to give testimony, does not say what is true, he himself will take on himself the sin which the one he conceals has committed, and the penalty of the deed will roll back on the one who knew of it. In this chapter, then, the text of the history has itself edified us sufficiently. Yet I think that that soul too, which reads what is written in the law of God, that "the Lord has sworn, and He will not repent: You are a priest for ever according to the order of Melchisedech" (Ps. 109:4), hears the voice of the oath, as the Scribes and Pharisees do, who are always meditating on these things, but keep silent and will not proclaim it to the people, lest they bear witness to the coming of Christ. For this reason, then, they themselves will take on the sin, in that, by not proclaiming to the people what is true, they make Israel sin.
3. Post haec alia lex promulgatur. « Anima, inquit, quaecunque tetigerit omnem rem immundam, aut morticinum jumentorum immundorum, et latuerit eum, et inquinatus est, aut si tetigerit ab immunditia hominis, ab omni immunditia, ex qua inquinetur, » etc. Haec quidem apud Judaeos indecenter satis et inutiliter observantur. Utquid enim immundus habeatur qui contigerit, verbi causa, animal mortuum, aut corpus hominis defuncti? Quid si prophetae corpus sit? quid si patriarchae, vel etiam ipsius Abrahae corpus? quid si et ossa Samuelis contigerit, immundus erit? Quid si Elisaei ossa contingat quae et mortuum suscitant? Immundus erit ille qui contingit, et immundum faciunt ossa prophetae etiam illum ipsum, quem a mortuis suscitant? Vide quam inconveniens sit Judaica intelligentia. Sed nos videamus primo quid sit tangere, et quis sit tactus qui faciat immundum. Apostolus dicit: « Bonum est homini mulierem non tangere. » Hic tactus immundus est; hoc est enim illud, quod Dominus in Evangelio dixit: « Si quis viderit mulierem ad concupiscendum, jam moechatus est eam in corde suo. » Tetigit enim cor ejus concupiscentiae vitium, et immunda facta est anima ejus. Si quis ergo hoc modo tangit aliquam rem, id est vel per mulieris concupiscentiam, vel per pecuniae cupiditatem, vel alio quolibet peccati desiderio, immundum tetigit, et inquinatus est. Oportet ergo te si quid tale contigeris, scire quomodo offeras sacrificium, secundum ea quae in superioribus memoravimus, ut mundus effici possis. Vis tibi ostendam quae est anima quae tetigit immundum, et immunda facta est, et rursum tetigit mundum, et facta est munda? Illa quae profluvium sanguinis
3. After these things another law is promulgated. "The soul," it says, "that touches any unclean thing, or the carcass of unclean beasts, and it is hidden from him, and he is defiled; or if he touches the uncleanness of a man, any uncleanness by which he may be defiled," etc. (Lev. 5:2–3). These things indeed are observed among the Jews quite unbecomingly and to no profit. For why should someone be held unclean who has touched, for example, a dead animal, or the body of a man deceased? What if it is the body of a prophet? What if it is the body of a patriarch, or even of Abraham himself? What if he touches the bones of Samuel: will he be unclean? What if he touches the bones of Elisaeus, which even raise a dead man? Will the one who touches them be unclean, and do the prophet's bones make unclean even that very man whom they raise from the dead? See how unfitting the Jewish understanding is. But let us see first what it is to touch, and what the touch is that makes unclean. The Apostle says: "It is good for a man not to touch a woman" (1 Cor. 7:1). This touch is unclean; for this is what the Lord said in the Gospel: "If anyone looks at a woman to lust after her, he has already committed adultery with her in his heart" (Matt. 5:28). For the vice of lust has touched his heart, and his soul has been made unclean. If anyone, then, touches anything in this way, that is, either through lust for a woman, or through greed for money, or through any other desire for sin, he has touched what is unclean and is defiled. You must therefore, if you have touched anything of the kind, know how you are to offer sacrifice, according to what we have recounted above, so that you may be made clean. Do you wish me to show you which is the soul that touched what is unclean and was made unclean, and touched again what is clean and was made clean? She who [suffered] a flow of blood
Editors' notes and page, col. 425
Footnotes
Scripture references 88 ‹anchor: call above the visible part of the page› · call in col 425 (not visible) Psal. CIX, 4.
Ps. 109:4.
89 ‹anchor: call above the visible part of the page› · call in col 425 (not visible) Levit. V, 2, 3.
Lev. 5:2–3.
90 ‹anchor: Apostolus dicit› · call in col 425 I Cor. VII, 2.
1 Cor. 7:2 [as printed; the words quoted are 7:1].
91 ‹anchor: in Evangelio dixit› · call in col 425 Matth. V, 28.
Matt. 5:28.
92 ‹anchor: call above the visible part of the page› · call in col 426 (not visible) Luc. VIII, 46.
Luke 8:46.
93 ‹anchor: Scripsi, inquit› · call in col 426 I Cor. V, 9, 10 et seq.
1 Cor. 5:9–10 ff.
94 ‹anchor: dicit Apostolus› · call in col 426 I Tim. V, 6.
1 Tim. 5:6.
95 ‹anchor: dicit in Psalmis› · call in col 426 Psal. XXXV, 7.
Ps. 35:7.
96 ‹anchor: ipse dicit› · call in col 426 IV Reg. I, 10.
2 Kgs. (4 Kgdms.) 1:10.
Editors' notes (printed under page 217)
(66) ‹anchor: call above the visible part of the page› · call in col 425 (not visible)
Cum ergo Evangelii, etc. Exstat hic locus apud Jonam Aurelian. lib. I De instit. laic., cap. 18.
When therefore of the Gospel, etc. This passage is found in Jonas of Orléans, On the Instruction of the Laity, book I, chapter 18.
(printed under page 217)
(67) ‹anchor: call above the visible part of the page› · call in col 425 (not visible)
Idem, « faciunt; » libb. editi, « faciant. »
The same has "faciunt" (they make); the printed books, "faciant" (they may make).
(printed under page 217)
(68) ‹anchor: call above the visible part of the page› · call in col 425 or 426 (not visible)
Idem ms., « contigerit. » Libb. editi, « contigit. »
The same manuscript has "contigerit" (shall have touched); the printed books, "contigit" (touched).
(printed under page 217)
Page
- running head: 425 IN LEVITICUM HOMIL[IA III] (page head cut at right edge of image)
- marginal letters: A testibus. Ne ergo hoc accidat; B et Pharisaei semper haec meditantes; C Quid si prophetae corpus sit; D anima ejus. Si quis ergo hoc modo
- old-edition numerals: 195 printed in the gutter beside the other column (not this column's text)
- other: Migne's foot note prints "I Cor. VII, 2." for words of 1 Cor. 7:1; the English gives the right reference.
passa est, et erogavit omnem substantiam suam in medicos, nec aliquid proficere potuit, per immunditiam peccati in hoc devoluta est. Tetigerat enim peccatum, et idcirco flagellum carnis acceperat. Sed postquam fide plena tetigit fimbriam Jesu, stetit fluxus sanguinis ejus, et repente facta est munda, quae ante per tantum tempus vixit immunda. Et quemadmodum cum tetigisset Dominum et Salvatorem, dixit ipse: « Quis me tetigit? Ego enim sensi virtutem exisse de me; » illam sine dubio virtutem, quae mulierem sanaverat, et fecerat eam mundam, sic intelligendum est, quia si quis contigerit peccatum, exeat ex ipso peccato virtus quaedam maligna, quae eum qui se contigit faciat immundum, et hoc est vere contigisse immundum. Simili ratione etiam de morticino hominis, vel de morticino pecoris mundi aut immundi dicendum est. Morticinum namque hominis contingit is qui in peccatis suis mortuum quempiam vel sequitur, vel imitatur. Sed quia singulorum differentiae requirendae sunt, singula recenseamus. Hominis morticinum, sicut supra diximus, illud possumus dicere, quod Apostolus ad Corinthios dicit: « Scripsi, inquit, vobis in epistola, ut non commisceamini fornicariis; non utique fornicariis hujus mundi, aut avaris, aut rapacibus, aut idolis servientibus, alioquin debueratis de hoc mundo exisse. Nunc autem scripsi vobis, ut non commisceamini, si quis frater nominatur fornicator, aut immundus, aut avarus, aut idolis serviens, aut maledicus, aut ebriosus, aut rapax, cum hujusmodi nec cibum sumere. » Illud est ergo hominis morticinum contingere, qui ei se socium saltem in cibo praebuerit, qui in Christo homo effectus, rursum in peccatis est mortuus. Nam et illa vidua, de qua dicit Apostolus, « quae in deliciis vivens mortua est, » morticinum hominis dici potest. Sed et animalia morticina nihilominus quae sunt in Ecclesia, requirenda sunt. Si simpliciores quique ad hoc quod nihil prudentiae egerunt, etiam in peccatorum sordibus volutentur, hos si quis sequatur, vel tangat eo tactu quo supra exposuimus, morticinum animalium tetigit. Quod autem Ecclesia habeat et animalia, audi quomodo dicit in Psalmis: « Homines et jumenta salvos facies, Domine. » Hi ergo qui verbi Dei et rationabilis instituti studium gerunt, homines appellantur. Qui vero absque hujusmodi studiis vivunt et scientiae exercitia non requirunt, fideles tamen sunt, animalia quidem, sed munda dicuntur. Sicut enim sunt quidam homines Dei, ita sunt quidam et oves Dei. Scriptum est enim quia Moyses non erat ovis Dei, sed homo Dei. Et Elias non erat ovis Dei, sed homo Dei. Sic enim ipse dicit: « Si homo Dei sum ego, descendat ignis de coelo et consumat te,
suffered, and spent all her substance on physicians, and could gain nothing, was brought down to this through the uncleanness of sin. For she had touched sin, and for that reason had received the scourge of the flesh. But after she touched the hem of Jesus full of faith, the flow of her blood stopped, and she who had lived unclean for so long a time was suddenly made clean. And just as, when she had touched the Lord and Saviour, He Himself said: "Who touched Me? For I perceived that power had gone out from Me" (Luke 8:46), that power without doubt which had healed the woman and made her clean, so it must be understood that if anyone has touched sin, there goes out from that sin a certain malignant power, which makes unclean the one who touched it; and this is truly to have touched what is unclean. By a like reasoning the same must be said also of the carcass of a man, or of the carcass of a clean or an unclean beast. For he touches the carcass of a man who either follows or imitates someone dead in his sins. But since the differences between each must be inquired into, let us review them one by one. The carcass of a man, as we said above, we can call that of which the Apostle speaks to the Corinthians: "I wrote to you," he says, "in a letter, not to mix with fornicators; not at all with the fornicators of this world, or the greedy, or the robbers, or those who serve idols, since otherwise you would have had to go out of this world. But now I have written to you not to mix with anyone who is named a brother if he is a fornicator, or unclean, or greedy, or a server of idols, or a slanderer, or a drunkard, or a robber, not even to take food with such a one" (1 Cor. 5:9–10 ff.). This, then, is to touch the carcass of a man: when someone offers himself as a companion, even at table only, to one who, having been made a man in Christ, has died again in sins. For that widow too, of whom the Apostle says, "who, living in pleasures, is dead" (1 Tim. 5:6), can be called the carcass of a man. But the dead animals too that are in the Church must nonetheless be inquired into. If any of the simpler sort, because they have acted with no prudence, also wallow in the filth of sins, then if anyone follows them, or touches them with the touch we explained above, he has touched the carcass of animals. And that the Church has animals too, hear how it says in the Psalms: "Men and beasts You will save, O Lord" (Ps. 35:7). Those, then, who apply themselves to the study of the word of God and to a rational way of life are called men. But those who live without such studies and do not seek the exercises of knowledge, yet are faithful, are called animals indeed, but clean ones. For as there are some men of God, so too there are some sheep of God. For it is written that Moses was not a sheep of God but a man of God. And Elias was not a sheep of God but a man of God. For so he himself says: "If I am a man of God, let fire come down from heaven and consume you" (2 Kgs. 1:10),
Editors' notes and page, col. 426
Footnotes
(69) ‹anchor: call above the visible part of the page› · call in col 426 (not visible)
Idem ms., « sed si singulorum, » etc.
The same manuscript has "but if of each," etc.
(printed under page 217)
(70) ‹anchor: morticinum animalium› · call in col 426
Idem ms., « animalium. » Libb. editi, « animal. »
The same manuscript has "animalium" (of animals); the printed books, "animal".
(printed under page 217)
Page
- running head: [IN LE]VITICUM HOMILIA III. 426 (page head begun on the facing column)
- marginal letters: A passa est, et erogavit omnem; B Simili ratione etiam de morticino; C aut idolis serviens, aut maledicus; D Hi ergo qui verbi Dei
- old-edition numerals: 195 before dixit ipse
et quinquaginta tuos. » Vis autem audire de ovibus Dei? Dicitur per prophetam: « Oves meae, oves sanctae sunt, dicit Dominus. » Et iterum Salvator dicit in Evangelio: « Oves meae vocem meam audiunt. » Et non puto quia dixisset de hominibus, quia vocem meam audiunt homines, sed oves. Sed haec qui habet aures audiendi audiat, quomodo vocem audiunt oves, homines autem verbum ejus audiunt Ista ergo sunt animalia munda quidem propter Christum, morticina autem propter peccatum. Quae si quis tetigerit, hoc est, si secutus fuerit quis in peccato, immundus erit. Et si quis hujusmodi hominis morticinum contigerit, id est ejus qui secundum rationem vivens, primo, et in verbo Dei semetipsum exercens, postmodum decidit in peccatum; si quis eum sequatur aut imitetur, hominis contingit morticinum, et erit immundus. Sed et a fera captum si contigeris, immundus eris. Quae est fera? leo est, an lupus, quae rapit homines, vel jumenta? Illa, credo, fera est, de qua dicit Petrus apostolus, « quia adversarius vester diabolus, sicut leo rugiens circuit, quaerens quem transvoret. Cui resistite fortes in fide. » Et rursum de quibus dicit apostolus Paulus: « Intrabunt enim post discessum meum lupi rapaces, non parcentes gregi. » Ab istis ergo feris si captum videris, noli eum sequi, noli contingere, ne et tu efficiaris immundus. Sunt praeterea et alia immunda animalia, quorum morticinum vetat contingi. Immunda animalia sunt homines, qui extra Christum sunt, in quibus neque ratio, neque religio ulla est. Horum ergo omnium morticina, id est peccata, si videas, dicit tibi legislator, ne contigeris, ne adtamineris, ne attrectaveris. Et istae sunt immunditiae, quae merito fugiendae sunt. Hominis autem tactum noli refugere vel mortui corporis, cui magis sepultura religiose deferenda est. Judaicae istae sunt et inutiles fabulae, speciem quidem pietatis habentes, virtutem vero ipsius denegantes. Prima ergo lex de immunditiis data est. Si quis juramenti alicujus vel delicti testis fuit, et non indicavit, et per hoc immundus quodammodo effectus est etiam ipse societate peccati. Secunda lex, qua contingere immundum aliquid ac morticinum vetatur.
and your fifty." But do you wish to hear about the sheep of God? It is said through the prophet: "My sheep are holy sheep, says the Lord" (Ezek. 34). And again the Saviour says in the Gospel: "My sheep hear My voice" (John 10:27). And I do not think that He would have said of men, "men hear My voice", but "sheep". But let him who has ears to hear hear this: how the sheep hear the voice, while men hear His word. These, then, are animals clean indeed because of Christ, but dead because of sin. If anyone touches them, that is, if anyone has followed them in sin, he will be unclean. And if anyone touches the carcass of such a man, that is, of one who, living first according to reason and exercising himself in the word of God, afterwards fell into sin; if anyone follows or imitates him, he touches the carcass of a man, and will be unclean. And if you touch what has been taken by a wild beast, you will be unclean. What is the wild beast? Is it a lion, or a wolf, that seizes men or beasts? That, I believe, is the wild beast of which the apostle Peter says, "that your adversary the devil, like a roaring lion, goes about, seeking whom he may swallow up. Resist him, strong in faith" (1 Pet. 5:8). And again those of whom the apostle Paul says: "For after my departure ravening wolves will come in, not sparing the flock" (Acts 20:29). If, then, you see one taken by these wild beasts, do not follow him, do not touch him, lest you too be made unclean. There are, besides, other unclean animals also, whose carcass it forbids to be touched. The unclean animals are men who are outside Christ, in whom there is neither reason nor any religion. If you see the carcasses of all these, that is, their sins, the lawgiver tells you: do not touch, do not be contaminated, do not handle. And these are the uncleannesses which are rightly to be fled. But do not shrink from the touch of a man, or of a dead body, to which burial is rather to be paid religiously. These are Jewish and useless fables, having indeed the appearance of piety, but denying its power. The first law, then, was given concerning uncleannesses: if anyone was a witness of some oath or offence and did not disclose it, and through this was himself also made in some way unclean by fellowship in the sin. The second law, by which it is forbidden to touch anything unclean and a carcass.
4. Tertia nunc lex promulgatur hujusmodi: « Et anima, inquit, quae juraverit, pronuntians labiis suis malefacere, aut benefacere secundum omnia quaecunque dixerit homini cum juramento, et latuerit eum, et hic cognoverit, et peccaverit unum
4. Now a third law is promulgated, of this kind: "And the soul," it says, "that has sworn, pronouncing with its lips to do evil or to do good, according to all things whatever a man has spoken with an oath, and it has been hidden from him, and he has come to know it, and has sinned in one
Editors' notes and page, col. 427
Footnotes
Scripture references 97 ‹anchor: call above the visible part of the page› · call in col 427 (not visible) Ezech. XXXIV.
Ezek. 34.
98 ‹anchor: call above the visible part of the page› · call in col 427 (not visible) Joan. X, 27.
John 10:27.
99 ‹anchor: call above the visible part of the page› · call in col 427 (not visible) I Petr. III, 8.
1 Pet. 3:8 [as printed].
1 ‹anchor: dicit apostolus Paulus› · call in col 427 Act. XX, 29.
Acts 20:29.
2 ‹anchor: Et anima, inquit› · call in col 427 Levit. III, 4 et seqq.
Lev. 3:4 ff. [as printed; the words quoted are Lev. 5:4].
3 ‹anchor: qui ait› · call in col 428 Psal. CXVIII, 106.
Ps. 118:106.
4 ‹anchor: quae dicit› · call in col 428 Rom. VII, 15.
Rom. 7:15.
5 ‹anchor: dicere spiritus› · call in col 428 II Cor. XII, 10.
2 Cor. 12:10.
6 ‹anchor: Dominum ipsum dicentem› · call in col 428 Deut. XXXII, 39.
Deut. 32:39.
7 ‹anchor: in sequentibus dicit› · call in col 428 ibid.
Ibid.
Editors' notes (printed under page 218)
(71) ‹anchor: call above the visible part of the page› · call in col 427 (not visible)
Libb. editi, « enim, » sed mss., « autem. » Infra codex Sangerm., « et non puto quia dixisset. » Libb. editi, « et non puto eum dixisse. »
The printed books have "enim" (for), but the manuscripts "autem" (but). Below, the Saint-Germain manuscript has "and I do not think that he had said"; the printed books, "and I do not think him to have said".
(printed under page 218)
(72) ‹anchor: call above the visible part of the page› · call in col 427 (not visible)
Codex Sangerm. « verbum. » Libb. editi, « verba. »
The Saint-Germain manuscript has "verbum" (word); the printed books, "verba" (words).
(printed under page 218)
(73) ‹anchor: quem transvoret› · call in col 427
Idem ms., « transvoret. » Libb. editi, « devoret. »
The same manuscript has "transvoret" (may swallow down); the printed books, "devoret" (may devour).
(printed under page 218)
(74) ‹anchor: ne adtamineris› · call in col 427
Idem ms., « adtaminaveris. » Libb. editi, « adtamineris. »
The same manuscript has "adtaminaveris" (you defile); the printed books, "adtamineris" (you be defiled).
(printed under page 218)
(75) ‹anchor: et non indicavit› · call in col 427
Codd. Sangerm. et Gemetic., « indicavit. » Libb. editi, « indicabit. »
The Saint-Germain and Jumièges manuscripts have "indicavit" (did declare); the printed books, "indicabit" (will declare).
(printed under page 218)
Page
- running head: 427 ORIGENIS (page head continues on the facing column)
- marginal letters: A et quinquaginta tuos. Vis autem; B cidit in peccatum; si quis eum sequatur; C stum sunt, in quibus neque ratio; D tatur.
- old-edition numerals: (none)
- other: Migne's foot note prints "I Petr. III, 8." for words of 1 Pet. 5:8; the English gives the right reference.
- other: Migne's foot note prints "Levit. III, 4 et seqq." for words of Lev. 5:4 ff.; the English gives the right reference.
aliquid de istis, pronuntiet peccatum quod peccavit, et offeret pro his quae deliquit Domino pro peccato quod peccavit, feminam de ovibus, » etc. Quomodo quidem si pronuntiavero labiis meis, vel juravero benefacere, et non faciam, peccati reus sim, difficultas non est ostendere: quomodo autem si jurem vel pronuntiem malefacere, et non fecero, peccaverim, verbo assignare difficile est. Absurdum enim videtur, verbi gratia, ut si per iracundiam dixero me hominem occisurum, et non fecero, ne pejerare aut fallere videar, cogar ad explendum opus, quod temere et illicite promisi. Quaeramus ergo quae sit res, in qua, si promittimus nos malefacere, et non fecerimus, peccamus; si vero fecerimus, excusemur a peccato, ut rationabiliter stare praecepti veritas possit. Quantum in hoc loco intelligendum videtur, malefacere adversari alicui est, et non indulgere ei ut faciat quod vult. Et nos ergo cum venimus ad Deum, et vovemus ei nos in castitate servire, pronuntiamus labiis nostris et juramus nos castigare carnem nostram, vel male ei facere, atque in servitutem eam redigere, ut spiritum salvum facere possimus. Sic enim et ille jurasse se dixit, qui ait: « Juravi, et statui servare omnia praecepta tua. » Quia ergo carnis vox est, quae dicit: « Non enim quod volo ago, sed quod odi illud facio, » afflicta sine dubio ab spiritu, et coarctata est; resistit enim et repugnat adversum spiritum, et nisi male ei fiat, ut affligatur et infirmetur, non potest dicere spiritus: « Cum infirmor, tunc potens sum. » Huic ergo carni resistenti et repugnanti adversum spiritum, si quis juraverit et pronuntiaverit malefacere, et affligere ac macerare eam, et non fecerit, peccati reus est, in quo juravit cruciare se carnem suam, et servituti subjicere, et non fecit. Eodem autem juramento et spiritui decernit benefacere. In quo enim carni malefacit, spiritui benefacit. Si quis ergo hoc juraverit, et non fecerit, peccati efficitur reus. Vis autem scire quia nec potest uni eorum benefieri, nisi alii malefeceris, audi etiam Dominum ipsum dicentem: « Ego occidam, et vivere faciam. » Quid occidit Deus? Carnem utique. Et quid vivere facit? Spiritum sine dubio. Et rursum in sequentibus dicit: « Percutiam, et ego sanabo. » Quid percutit? Carnem. Quid sanat? Spiritum. Prorsus ut illa deficiat, iste proficiat; ut faciat te mortificatum carne, vivificatum spiritu; ne forte et tu mente servias legi Dei, carne autem, si mortificata non fuerit, obstringaris legi peccati. Si ergo istum ordinem promiseris,
any of these, let him declare the sin which he has sinned, and he shall offer to the Lord for the things in which he has offended, for the sin which he has sinned, a female from the sheep," etc. (Lev. 5:4 ff.). How, indeed, if I have declared with my lips, or have sworn, to do good, and do not do it, I am guilty of sin, is not difficult to show; but how, if I swear or declare that I will do evil, and do not do it, I have sinned, is difficult to set out in words. For it seems absurd, for example, that if in anger I have said I will kill a man and have not done so, I should be compelled, lest I seem to forswear myself or deceive, to carry out the deed which I rashly and unlawfully promised. Let us seek, then, what the thing is in which, if we promise to do evil and have not done it, we sin, but if we have done it, we are excused from sin, so that the truth of the precept may reasonably stand. As far as can be understood in this place, to do evil is to oppose someone and not to indulge him in doing what he wants. We too, then, when we come to God and vow to serve Him in chastity, declare with our lips and swear that we will chastise our flesh, or do it harm, and bring it into servitude, so that we may be able to make the spirit safe. For so he too said that he had sworn, who says: "I have sworn, and have resolved to keep all Thy precepts" (Ps. 118:106). Since, then, it is the voice of the flesh which says: "For I do not do what I will, but what I hate, that I do" (Rom. 7:15), it is without doubt afflicted by the spirit and constrained; for it resists and fights against the spirit, and unless evil is done to it, so that it is afflicted and weakened, the spirit cannot say: "When I am weak, then I am strong" (2 Cor. 12:10). If, then, anyone has sworn and declared that he will do evil to this flesh which resists and fights against the spirit, and will afflict and mortify it, and has not done so, he is guilty of sin, in that he swore to torment his flesh and subject it to servitude, and did not do it. By the same oath he resolves also to do good to the spirit. For in that he does evil to the flesh, he does good to the spirit. If anyone, then, has sworn this and has not done it, he is made guilty of sin. And do you wish to know that good cannot be done to one of them unless you have done evil to the other? Hear the Lord Himself also saying: "I will kill, and I will make alive" (Deut. 32:39). What does God kill? The flesh, surely. And what does He make alive? The spirit, without doubt. And again in what follows He says: "I will strike, and I will heal" (ibid.). What does He strike? The flesh. What does He heal? The spirit. Entirely so that the one may fail and the other advance; so that He may make you mortified in the flesh, made alive in the spirit; lest perhaps you too serve the law of God with the mind, but with the flesh, if it has not been mortified, be bound to the law of sin. If, then, you have promised this order
Editors' notes and page, col. 428
Footnotes
(76) ‹anchor: call above the visible part of the page› · call in col 428 (not visible)
Cod. Sangerm., « pejerare. » Libb. editi, « perjurare. »
The Saint-Germain manuscript has "pejerare"; the printed books, "perjurare" (both: to swear falsely).
(printed under page 218)
(77) ‹anchor: et coarctata› · call in col 428
Idem ms., « coarctata. » Libb. editi, « coercita. »
The same manuscript has "coarctata" (constrained); the printed books, "coercita" (restrained).
(printed under page 218)
(78) ‹anchor: obstringaris› · call in col 428
In cod. Sangerm. deest « obstringaris. »
In the Saint-Germain manuscript "obstringaris" (you be bound) is lacking.
(printed under page 218)
Page
- running head: ORIGENIS 428
- marginal letters: A aliquid de istis, pronuntiet; B biliter stare praecepti veritas; C affligatur et infirmetur; D cit: Percutiam, et ego sanabo
- old-edition numerals: 196 before quomodo autem
et servare non quiveris, audi quid legis ordo praecipiat: « Si peccaverit, inquit, unum aliquid de istis, pronuntiet peccatum quod peccavit. » Est aliquod in hoc mirabile secretum, quod jubet pronuntiare peccatum. Etenim omni genere pronuntianda sunt, et in publicum proferenda cuncta quae gerimus. Si quid in occulto gerimus, si quid in sermone solo, vel etiam intra cogitationum secreta commisimus, cuncta necesse est publicari, cuncta proferri: proferri autem ab illo qui et accusator peccati est et incentor. Ipse enim nunc nos ut peccemus instigat, ipse etiam cum peccaverimus accusat. Si ergo in vita praeveniamus eum, et ipsi nostri accusatores simus, nequitiam diaboli inimici nostri et accusatoris effugimus. Sic enim et alibi propheta dicit: « Dic tu, inquit, iniquitates tuas prior, ut justificeris. » Nonne evidenter mysterium de quo tractamus ostendit, cum dicit: Dic tu prior? ut ostendat tibi quia praevenire illum debeas, qui paratus est ad accusandum. Tu ergo, inquit, dic prior, ne te ille praeveniat: quia si prior dixeris, et sacrificium poenitentiae obtuleris, secundum ea quae in superioribus diximus offerenda, et tradideris carnem tuam in interitum, ut spiritus salvus fiat in die Domini, dicetur et tibi, quia percepisti et tu in vita tua mala, nunc vero hic requiesce. Sed et David eodem spiritu loquitur in Psalmis, et dicit: « Iniquitatem meam notam feci, et peccatum meum non cooperui. Dixi, Pronuntiabo adversum me injustitiam meam, et tu remisisti impietatem cordis mei. » Vide ergo quia pronuntiare peccatum, remissionem peccati meretur. Praeventus enim diabolus in accusatione, ultra nos accusare non poterit; et si ipsi nostri simus accusatores, proficit nobis ad salutem; si vero exspectemus ut a diabolo accusemur, accusatio illa cedit nobis ad poenam; habebit enim socios in gehenna, quos convicerit criminum socios.
and have not been able to keep it, hear what the order of the law prescribes: "If he has sinned," it says, "in any one of these things, let him declare the sin which he has sinned" (Lev. 5:5). There is in this a wonderful secret, that it commands the sin to be declared. For in every way all the things we do must be declared and brought out into public. If we do anything in hiding, if we have committed anything in speech alone, or even within the secret places of our thoughts, all of it must be made public, all of it brought out: brought out, moreover, by him who is both the accuser and the instigator of sin. For he himself now urges us to sin, and he himself, when we have sinned, accuses. If, then, in life we forestall him and are ourselves our own accusers, we escape the wickedness of the devil, our enemy and accuser. For so too the prophet says elsewhere: "Tell your iniquities first," he says, "that you may be justified" (Isa. 43:26). Does he not plainly show the mystery we are treating, when he says, "Tell first"? to show you that you ought to forestall him who is ready to accuse. You, then, he says, tell first, lest he forestall you: because if you tell first, and offer the sacrifice of penance, according to what we said above was to be offered, and hand over your flesh to destruction, that the spirit may be saved in the day of the Lord, it will be said to you also: you too received evil things in your life, but now rest here. And David too speaks in the same spirit in the Psalms, and says: "I have made my iniquity known, and I have not covered my sin. I said: I will declare my injustice against myself, and Thou didst forgive the impiety of my heart" (Ps. 31:5). See, then, that to declare a sin merits the forgiveness of sin. For the devil, forestalled in his accusation, will not be able to accuse us further; and if we are ourselves our own accusers, it profits us for salvation; but if we wait to be accused by the devil, that accusation turns to our punishment; for he will have as companions in gehenna those whom he has convicted as his companions in crimes.
5. Multum erit nunc hostiarum diversitates, et sacrificiorum ritus, ac varietates exsequi, et longe alterius operts, quam ejus verbi, quod in communi auditorio vulgus excipiat. Verum ut aliqua in transcursu perstringere videamur, omnis quidem pene hostia quae offertur, habet aliquid formae et imaginis Christi. In ipsum namque omnis hostia recapitulatur, in tantum ut postquam ipse oblatus est, omnes hostiae cessaverint, quae eum in typo et umbra praecesserant; de quibus, prout potuimus, in superioribus quomodo vitulus a pontifice oblatus, sive in munere, sive pro peccato, formam ejus haberet, ostendimus. Adipes vero qui offeruntur in munere, operientes interiora et renibus cohaerentes, potest sancta illa ejus anima intelligi, quae interiora quidem,
5. It would be a great matter now to go through the diversities of the victims, and the rites and varieties of the sacrifices, and a work far other than that of the word which the people receive in a common hearing. But that we may be seen to touch on some things in passing: almost every victim that is offered has something of the form and image of Christ. For every victim is summed up in Him, so much so that after He Himself was offered, all the victims ceased which had gone before Him in type and shadow. Concerning these we have shown above, as far as we could, how the calf offered by the high priest, whether as a gift or for sin, bore His form. The fat, then, that is offered as a gift, covering the inward parts and clinging to the kidneys, can be understood as that holy soul of His, which the inward parts
Editors' notes and page, col. 429
Footnotes
Scripture references 8 ‹anchor: call above the visible part of the page› · call in col 429 (not visible) Levit. V, 5.
Lev. 5:5.
9 ‹anchor: call above the visible part of the page› · call in col 429 (not visible) Isa. XLIII, 26.
Isa. 43:26.
10 ‹anchor: in Psalmis, et dicit› · call in col 429 Psal. XXXII, 1.
Ps. 32:1 [as the scan appears to read; the words quoted are Ps. 31:5 in the Vulgate].
11 ‹anchor: Et locutus est, inquit› · call in col 430 Levit. V, 14, 15, 16.
Lev. 5:14–16.
Editors' notes (printed under page 219)
(79) ‹anchor: call above the visible part of the page› · call in col 429 (not visible)
Si peccaverit, etc. Citat hunc locum Jonas Aurelian. lib. I De instit. laic., cap. 16.
If he has sinned, etc. Jonas of Orléans cites this passage, On the Instruction of the Laity, book I, chapter 16.
(printed under page 219)
(80) ‹anchor: call above the visible part of the page› · call in col 429 (not visible)
Libb. editi, « quae egerimus, si quod in occulto gerimus, si quod, » etc., sed cod. Sangerm. ut in nostro textu.
The printed books have "whatever we have done, whatever we do in secret, whatever," etc., but the Saint-Germain manuscript reads as in our text.
(printed under page 219)
(81) ‹anchor: quomodo vitulus› · call in col 429
Libb. editi, « in superioribus diximus quomodo vitulus, » sed in codd. mss. deest, « diximus. »
The printed books have "in the foregoing we have said how the calf", but in the manuscripts "diximus" (we have said) is lacking.
(printed under page 219)
Page
- running head: 429 IN LEVITICUM HOMI[LIA III.] (page head cut at right edge of image)
- marginal letters: A miseris, et servare non quiveris; B enim et alibi propheta dicit; C nuntiabo adversum me injustitiam meam; D pitulatur, in tantum ut postquam
- old-edition numerals: 197 printed in the gutter beside the other column (not this column's text)
- other: Migne's foot note prints "Psal. XXXII, 1." for words of Ps. 31:5; the English gives the right reference.
id est divinitatis ejus secreta velabat; renibus autem, hoc est corporali materiae, quae ex nobis caste sumpta fuerat, cohaerebat; et media inter carnem Deumque posita, deificandam, sanctificandam sacris altaribus, et divinis ignibus illustrandam et conservandam secum ad coelos, naturam carnis imponit. Renunculi autem ignibus traditi, quis dubitet quod nullos in Christo fuisse indicent genitalium partium motus? Quod vero de sanguine hostiae septies ante Dominum sacerdos respergere memoratur, evidenter sancti Spiritus virtus septemplicis gratiae sub mysterio designatur. Quatuor cornua altaris, quae sanguine liniuntur, Christi passionem referri quatuor Evangeliis indicant, qui penna jecoris offertur. In jecore ira jugulatur. In penna velox et concita vis furoris ostenditur. Reliquus autem sanguis, qui ad basim altaris effunditur, puto quod illius gratiae formam designet, qua in novissimis diebus posteaquam plenitudo gentium subintroierit, omnis qui reliquus fuerit Israel, ad ultimum velut ad basim altaris positus, effusionem Christi sanguinis etiam ipse suscipiet. De agnis vero et hoedis, turturibus et columbis, sed et simila conspersa in oleo, aut in panibus azymis cocta, quantum res pati potuit, supra dictum est.
covered, that is, the secrets of His divinity; and clung to the kidneys, that is, to the bodily matter which had been chastely taken from us; and, placed midway between the flesh and God, it lays the nature of the flesh upon the holy altars, to be deified, to be sanctified, and to be made illustrious by the divine fires and preserved with itself for the heavens. As for the little kidneys given to the fires, who would doubt that they show that there were in Christ no motions of the genital parts? And where the priest is recorded to sprinkle some of the victim's blood seven times before the Lord, the power of the Holy Spirit's sevenfold grace is plainly signified in a mystery. The four horns of the altar, which are smeared with blood, show that the passion of Christ is related by the four Gospels, He who is offered as the lobe of the liver. In the liver anger is slain. In the lobe the swift and roused force of rage is shown. And the rest of the blood, which is poured out at the base of the altar, I think signifies the form of that grace by which in the last days, after the fullness of the Gentiles has come in, all that remains of Israel, placed last as at the base of the altar, will itself also receive the outpouring of Christ's blood. Of the lambs and kids, the turtle-doves and pigeons, and also of the fine flour sprinkled with oil or baked in unleavened loaves, as much has been said above as the matter allowed.
6. Videamus nunc quae lex proponitur in offerendis hostiis pro peccato. « Et locutus est, inquit, Dominus ad Moysen dicens: Anima si qua latuerit, et peccaverit non volens a sanctis Domini, offerat pro delicto suo arietem immaculatum de ovibus, emptum pretio argenti siclo sancto, in eo quod deliquit, et quod peccavit a sanctis, reddet, et quintas adjiciet ad illud, et dabit illum sacerdoti, et sacerdos exorabit pro eo in ariete delicti, et remittetur ei. » In superioribus legibus, quae de immunditiae sacrificiis referebantur, sicubi dixerit offerendum, verbi causa, ovem, aut hoedum, addidit: Quod si non sufficit manus ejus ad hoedum, aut ad agnum, offerat par turturum, aut duos pullos columbinos. Et iterum: Quod si nec ad hoc sufficiet, offerat similaginem. In hac vero lege, ubi de peccato quod in sanctis committitur, disserit, nullam substitutionem inferioris hostiae secundae, vel tertiae subrogavit, sed statuit solum arietem offerendum; nec aliter ostendit solvi posse peccatum quod in sancta committitur, nisi arietem jugulaverit: et non simpliciter arietem, sed arietem pretio emptum, et certo pretio, « siclo, inquit, sancto. » Quid igitur? si quis pauper fuerit, et non habuerit siclum sanctum unde mercari possit arietem, peccatum ejus non solvetur? Quaerendae sunt ergo unicuique et divitiae, ut peccatum ejus possit absolvi. Verum
6. Let us see now what law is set out for offering victims for sin. "And the Lord spoke," it says, "to Moses, saying: If any soul has been unaware, and has sinned unwillingly against the holy things of the Lord, let him offer for his offence a ram without blemish from the sheep, bought at the price of silver by the holy shekel; for that in which he has offended and sinned against the holy things he shall make restitution, and shall add a fifth to it, and shall give it to the priest, and the priest shall make entreaty for him with the ram of the offence, and it shall be forgiven him" (Lev. 5:14–16). In the earlier laws, which were set out concerning the sacrifices for uncleanness, wherever He had said that, for example, a sheep or a kid was to be offered, He added: But if his hand is not sufficient for a kid or for a lamb, let him offer a pair of turtle-doves or two young pigeons. And again: But if he is not sufficient even for this, let him offer fine flour. But in this law, where He treats of the sin that is committed against holy things, He put in no substitution of an inferior victim, second or third, but decreed that a ram alone was to be offered; nor did He show that the sin committed against holy things could be loosed in any other way than by slaying a ram: and not simply a ram, but a ram bought at a price, and at a fixed price, "by the holy shekel," He says. What then? If someone is poor and has no holy shekel with which he can buy a ram, will his sin not be loosed? Riches, then, must be sought by each one, so that his sin may be absolved. But
Editors' notes and page, col. 430
Footnotes
(82) ‹anchor: call above the visible part of the page› · call in col 430 (not visible)
In codice Sangerm. deest, « deificandam. »
In the Saint-Germain manuscript "deificandam" (to be deified) is lacking.
(printed under page 219)
(83) ‹anchor: call above the visible part of the page› · call in col 430 (not visible)
Idem codex habet, « spiritus simplicis gratiae. »
The same manuscript has "of the spirit of simple grace".
(printed under page 219)
Page
- running head: [IN LE]VITICUM HOMILIA III. 430 (page head begun on the facing column)
- marginal letters: A dem, id est divinitatis ejus; B gulatur. In penna velox; C et peccaverit non volens; D subrogavit, sed statuit solum
- old-edition numerals: 197 before sacris altaribus
si dignetur Dominus, vel nobis oculos ad videndum, vel vobis ad audiendum aures cordis aperire, quid sibi velit legislatoris sensus opertus mysteriis requiremus. Et primo quidem videamus hoc ipsum quod recitatum est secundum litteram quale sit. Videtur enim de his dicere in quorum manibus sancta commissa sunt, id est quae in Domini donis oblata sunt: verbi gratia, vota et munera quae in Ecclesiis Dei ad usus sanctorum, et ministerium sacerdotum, vel quae ob necessitatem pauperum, a devotis et religiosis mentibus offeruntur. De his si quis qualibet praesumptione subtraxerit, decernit lex, ut si rememoratus fuerit peccasse se, et sponte compunctionem cordis acceperit; de eo enim qui non sponte compungitur, sed alio arguente convincitur, difficilius remedium est; hic ergo, qui sponte recordatus fuerit peccatum suum, reddet, inquit, illud ipsum quod subtraxerat, et addet ad illud quintas, et offeret arietem pro peccato emptum pretio siclo sancto. Quod dicit, addet ad illud quintas, simpliciores quique existimant ita dictum, ut, verbi causa, si quinque nummi subtracti sunt, unus addatur, ut pro quinque sex reddere videatur. Sed qui in disciplina numerorum peritiam gerunt, longe aliter istius vocabuli numerum supputant. Nam et in Graeco non habet πέμπτον, quod simpliciter quintas facit, sed habet ἐπίπεμπτον, quod nos quidem possumus dicere super quintas: nisi diceretur istud specialis cujusdam numeri apud illos esse vocabulum, quo indicetur pro quinque alios quinque dandos, et unum super; ut verbi gratia intelligatur qui furatus sit quinque nummos, ipsos quidem quinque restituere, et alios quinque uno superaddito. Nec tamen haec continuo pro furtis aut fraudibus intelligenda sunt, sed quod etiam si quis pro usibus necessariis sibi de sanctis pecuniam sumpsit, et moras attulit restituendo, hujusmodi lege constringitur. Quae lex etiam secundum litteram aedificare debet audientes. Valde enim utilis et necessaria est observatio, his praecipue qui ecclesiasticis dispensationibus praesunt, ut sciant sibi ab his quae in usum sanctorum oblata sunt, cautius et diligentius observandum.
if the Lord deigns to open either our eyes to see or your ears of the heart to hear, we shall inquire what the meaning of the lawgiver, covered by mysteries, intends. And first let us see what this very thing that has been read is, according to the letter. For it seems to speak of those into whose hands holy things have been committed, that is, things offered among the gifts of the Lord: for example, the vows and gifts which in the Churches of God are offered by devout and religious minds for the uses of the saints and the ministry of the priests, or for the need of the poor. If anyone, through any presumption, has taken away some of these, the law decrees that if he remembers that he has sinned, and of his own accord receives compunction of heart (for of him who is not pricked of his own accord, but is convicted by another reproving him, the remedy is harder); this man, then, who has of his own accord remembered his sin, will restore, it says, that very thing which he had taken away, and will add fifths to it, and will offer for the sin a ram bought at the price of the holy shekel. As to its saying, he will add fifths to it, the simpler sort think it is said thus: that, for example, if five coins were taken away, one should be added, so that he is seen to return six for five. But those who have skill in the discipline of numbers reckon the number of this word far otherwise. For in the Greek too it does not have πέμπτον, which simply makes fifths, but has ἐπίπεμπτον, which we for our part can render "over-fifths": unless it were said that among them this is the word for a certain special number, by which it is indicated that for five another five are to be given, and one over; so that, for example, it is understood that one who has stolen five coins is to restore those five, and another five with one added over. Yet these things are not to be understood straightaway of thefts or frauds, but [in the sense] that even if anyone has taken for himself money from the holy things for necessary uses, and has been slow in restoring it, he is bound by a law of this kind. And this law ought to edify the hearers even according to the letter. For the observance is very useful and necessary, especially for those who preside over the Church's administration, that they may know that they must keep watch over themselves the more cautiously and diligently in regard to the things that have been offered for the use of the saints.
7. Sed et nos quibus ista forte non accidunt, videamus qua ex parte sermo legis aedificet. Et ego hodie, licet peccator sim, tamen quia dispensatio mihi verbi Dominici credita est, sancta Dei videor habere commissa. Neque nunc primum, sed saepe jam et olim dispensatione hac erga vos utimur. Si quis ergo ex vobis suscipiat a me Dominicam pecuniam, et, ut fieri solet, egressus Ecclesiam, et diversis occupationibus saeculi raptus, oblivioni quae audierat dedit, nec opus aliquod ex verbo quod suscepit, implevit, iste est qui pecuniam de sanctis
7. But let us too, to whom these things perhaps do not happen, see in what respect the word of the law edifies. I too today, though I am a sinner, yet because the stewardship of the Lord's word has been entrusted to me, seem to have the holy things of God committed to me. Nor is it now for the first time, but often already and long since that we exercise this stewardship towards you. If, then, any of you receives from me the Lord's money, and, as usually happens, having gone out of the Church and been carried off by the various occupations of the world, has given over to forgetfulness what he had heard, and has fulfilled no work from the word which he received, this is he who [takes] money from the holy
Editors' notes and page, col. 431
Footnotes
Scripture references 12 ‹anchor: call above the visible part of the page› · call in col 432 (not visible; col 431 carries no call 12) II Cor. II, 15.
2 Cor. 2:15.
13 ‹anchor: call above the visible part of the page› · call in col 432 (not visible; col 431 carries no call 13) Psal. XXXIII, 9.
Ps. 33:9.
14 ‹anchor: quem dicit Joannes› · call in col 432 I Joan. I, 1.
1 John 1:1.
15 ‹anchor: sapientissimus Salomon dicens› · call in col 432 Prov. XIII, 8.
Prov. 13:8.
16 ‹anchor: cum dixit› · call in col 432 Luc. XVI, 12.
Luke 16:12.
17 ‹anchor: propheta dicit› · call in col 432 Zach. XIV.
Zech. 14.
18 ‹anchor: omni supellectili› · call in col 432 Genes. XIII.
Gen. 13.
19 ‹anchor: de Domino Jesu Christo› · call in col 432 Coloss. II, 3.
Col. 2:3.
Editors' notes (printed under page 220)
(84) ‹anchor: sensus opertus mysteriis› · call in col 431
Omnes mss., « opertus mysteriis. » Libb. editi, « apertis mysteriis. »
All the manuscripts have "opertus mysteriis" (covered with mysteries); the printed books, "apertis mysteriis" (with mysteries laid open).
(printed under page 220)
(85) ‹anchor: quo indicetur› · call in col 431
Omnes mss., « indicetur. » Libb. editi, « indicaretur. »
All the manuscripts have "indicetur" (may be indicated); the printed books, "indicaretur" (might be indicated).
(printed under page 220)
Page
- running head: 431 ORIGENIS (page head continues on the facing column)
- marginal letters: A si dignetur Dominus, vel nobis; B citur, difficilius remedium est; C esse vocabulum, quo indicetur; D hodie, licet peccator sim
- old-edition numerals: (none)
susceptam non reddidit. Unde vel his auditis in memoriam revocet, quod ea quae dudum sibi fuerant in verbo Dei commissa, neglexit. Reddat ergo et hoc quod accepit, et addat ad id quintas eo modo quo ante jam diximus: id est, ut bis quinta sint, et unus superaddatur. Videamus ergo quomodo quinque isti reddantur. Quinque numerus frequenter, imo pene semper, pro quinque sensibus accipitur. Scire ergo debemus hoc modo istos quinque sensus in sanctis actibus posse restitui, ut si forte praesumpsimus abuti eis in saecularibus actibus, et impendimus usum eorum in his, quae non secundum Deum gessimus, restituamus nunc et ipsos quinque sanctis actibus religiosisque ministeriis, et alios his quinque addamus, qui sunt interioris hominis sensus: per quos vel mundi corde effecti Deum videmus, vel aures habemus ad audienda ea quae docet Jesus, vel odorem capimus illum quem dicit Apostolus, « Quia Christi bonus odor sumus Deo; » vel etiam gustum sumimus illum, de quo dicit Propheta: « Gustate, et videte, quoniam suavis est Dominus; » vel tactum illum quem dicit Joannes, quia « oculis nostris inspeximus, et manus nostrae palpaverunt de verbo vitae. » His autem omnibus unum superaddamus, ut ad unum Deum haec cuncta referamus. Et haec quidem de restituendis his, quae qualibet culpa ex sanctis ablata fuerant, dicta sint.
things received and has not returned it. Therefore, now that he has heard these things, let him at least call to mind that he has neglected what had long ago been committed to him in the word of God. Let him, then, return both what he received, and add fifths to it in the way we have already said above: that is, that there be twice five, and one be added over. Let us see, then, how these five are returned. The number five is often, indeed almost always, taken for the five senses. We must know, then, that these five senses can be restored in holy acts in this way: that if perhaps we have presumed to misuse them in worldly acts, and have spent their use on things which we did not do according to God, we should now restore those same five to holy acts and religious ministries, and add to these five another five, which are the senses of the inner man: through which, made clean of heart, we see God; or have ears to hear the things that Jesus teaches; or catch that fragrance of which the Apostle says, "For we are the good fragrance of Christ to God" (2 Cor. 2:15); or else take that taste of which the Prophet says, "Taste and see that the Lord is sweet" (Ps. 33:9); or that touch of which John speaks, that "we have looked upon with our eyes, and our hands have handled, concerning the word of life" (1 John 1:1). And to all these let us add one over, that we may refer all these things to the one God. And let this be said about restoring the things which by any fault whatever had been taken from the holy things.
8. Quid vero dicemus de sacrificio arietis pretio empti, et pretio sicli sancti, qui pro peccati expiatione jubetur offerri? Dives futurus est, qui pretio arietis possit delicta purgare. Quae sunt istae divitiae, requiramus. Docet nos sapientissimus Salomon dicens: « Redemptio animae viri, propriae divitiae ejus. » Audis verba sapientiae, quomodo necessariis cum proprietatibus, vim uniuscujusque sermonis enuntiant? Divitias dicit aptas ad animae redemptionem, et divitias non alienas, neque communes, sed divitias proprias. Per quod ostendit esse quasdam divitias proprias, quasdam vero non proprias. Sed hoc evidentius Dominus in Evangeliis declaravit, cum dixit: « Quod si in alieno fideles non fuistis, quod vestrum est, quis dabit vobis? » Ostendens per hoc praesentis saeculi divitias non esse nostras proprias, sed alienas. Transeunt enim, et sicut umbra praetereunt. Propriae vero sunt illae divitiae, de quibus propheta dicit: « Et ad te congregabo divitias gentium. » Ex his fortasse divitiis et Abraham dives factus est valde in auro, et argento, et pecoribus atque omni suppellectili. Vis tibi ostendam ex quibus thesauris descendant istae divitiae? Audi apostolum Paulum dicentem de Domino Jesu Christo: « In
8. But what shall we say of the sacrifice of the ram bought at a price, and at the price of the holy shekel, which is commanded to be offered for the expiation of sin? He must be rich who can cleanse his offences at the price of a ram. Let us inquire what these riches are. The most wise Solomon teaches us, saying: "The redemption of a man's soul is his own riches" (Prov. 13:8). Do you hear how the words of wisdom express the force of each expression with the proper terms required? He speaks of riches fitted for the soul's redemption, and riches not another's, nor common, but one's own riches. By this he shows that there are some riches that are one's own, and some that are not one's own. But the Lord declared this more plainly in the Gospels, when He said: "But if you have not been faithful in what is another's, who will give you what is yours?" (Luke 16:12). Showing by this that the riches of the present world are not our own, but another's. For they pass, and go by like a shadow. But those riches are our own of which the prophet says: "And I will gather to you the riches of the nations" (Zech. 14). From these riches, perhaps, Abraham too was made very rich in gold and silver and cattle and all goods (Gen. 13). Do you wish me to show you from what treasures these riches come down? Hear the apostle Paul saying of the Lord Jesus Christ: "In
Editors' notes and page, col. 432
Footnotes
(86) ‹anchor: manus nostrae palpaverunt› · call in col 432
Codex Sangerm., « palpaverunt. » Libb. editi, « contrectaverunt. »
The Saint-Germain manuscript has "palpaverunt" (have felt); the printed books, "contrectaverunt" (have handled).
(printed under page 220)
Page
- running head: ORIGENIS 432
- marginal letters: A ctis susceptam non reddidit; B sunt interioris hominis sensus; C empti, et pretio sicli sancti; D dabit vobis? Ostendens
- old-edition numerals: 198 after quintas
quo sunt, inquit, omnes thesauri sapientiae et scientiae absconditi. » Sed et in Evangeliis Dominus dicit, quia scriba dives « profert de thesauris suis nova et vetera. » De his et apostolus Paulus dicit, « quia in omnibus divites facti estis in illo, in omni verbo, et in omni scientia. » Ex his ergo divitiis, quae de thesauris sapientiae et scientiae proferuntur, mercandus nobis est iste aries, qui offerri debeat pro peccatis illis scilicet quae in sancta commissa sunt, et sicli sancti annumeratione mercandus. Jam superius diximus quod omnis hostia typum gerat et imaginem Christi, multo magis aries, qui et pro Isaac quondam a Deo substitutus est immolandus. Siclo igitur sancto comparandus nobis est Christus, qui peccata nostra dissolvat. Siclus sanctus fidei nostrae formam tenet. Si enim fidem obtuleris tanquam pretium, Christo velut ariete immaculato in hostiam dato remissionem accipies peccatorum. Sentio quod in explanando vires nostras mysteriorum superat magnitudo. Sed quamvis non valeamus cuncta disserere, tamen sentimus cuncta repleta esse ⟨m⟩ysteriis. Et ideo studiosis quibusque indicia posuisse sufficiat, quibus excitati ad altiora horum et profundiora perveniant, et intelligant ex quibus eis gregibus quaeratur vitulus ad hostiam, ex quibus ovibus aries providendus sit. « Habeo enim (inquit Jesus) et alias oves, quae non sunt de hoc ovili, et illas oportet me adducere: ut fiat unus grex et unus pastor. » Sciant etiam ubi turtures, ubi columbae requirendae sunt. « Oculi, inquit, tui sicut columbae super plenitudines aquarum. » Ad aquarum ergo plenitudines properandum est, in his enim sponsae describitur pulchritudo. « Et collum, inquit, tuum sicut turturis. » In columbis oculi praedicantur. Quod enim dixit, « columbae super plenitudines aquarum, » ferunt hoc genus avis, cum ad aquas venerit, quia ibi solet accipitris insidias pati, venientem desuper inimicum, volitantis umbra aquis inspecta deprehendere, et oculorum perspicacia fraudem periculi imminentis evadere. Quod si et tu ita prospicere potueris insidias diaboli et cavere, sacrificium Deo columbas obtuleris. Sed et quibus talia curae sunt, illud etiam requirant, ex quibus eis agris simila debet offerri. Ego arbitror quod ex illius terrae segetibus, quae facit alium centesimum, alium sexagesimum, alium tricesimum fructum. Requirant etiam, nisi, plusquam debet, curiosum videatur, quibus molentibus simila ista ad sacrificia praeparetur. Nec eos lateat duas esse quae molunt, quarum una assumetur, et alia relinquetur. Ex illius ergo mola quae assumenda est, similam oportebit offerre. Sed et siclus sanctus, qui ad arietis pretium necessarius dicitur, vide unde et quomodo perquirendus sit. Siclus pecuniae
whom," he says, "are hidden all the treasures of wisdom and knowledge" (Col. 2:3). And in the Gospels too the Lord says that the rich scribe "brings forth from his treasures things new and old" (Matt. 13:52). Of these the apostle Paul too says, "that in all things you have been made rich in Him, in every word and in all knowledge" (1 Cor. 1:5). From these riches, then, which are brought forth from the treasures of wisdom and knowledge, this ram must be bought by us, which is to be offered for those sins, namely, which have been committed against holy things, and must be bought by counting out the holy shekel. We have already said above that every victim bears the type and image of Christ; much more the ram, which was once also put in Isaac's place by God to be sacrificed (Gen. 22). Christ, then, who is to loose our sins, must be purchased by us with the holy shekel. The holy shekel holds the form of our faith. For if you offer faith as the price, you will receive forgiveness of sins through Christ, given as a victim like a spotless ram. I feel that the greatness of the mysteries surpasses our strength in explaining them. But although we are not able to discuss all things, yet we feel that all are filled with mysteries. And so let it suffice to have set down signs for each of the studious, by which they may be roused to reach the higher and deeper parts of these things, and understand from what herds the calf is to be sought by them for the victim, from what sheep the ram is to be provided. "For I have," says Jesus, "other sheep, which are not of this fold, and them also I must bring: that there may be one flock and one shepherd" (John 10:16). Let them know also where the turtle-doves, where the pigeons are to be sought. "Your eyes," it says, "are like doves upon the fullness of waters" (Song 5:12). We must hasten, then, to the fullness of waters, for in them the beauty of the bride is described. "And your neck," it says, "is like a turtle-dove's" (Song 7:4). In the doves the eyes are praised. For as to its saying "doves upon the fullness of waters", they say that this kind of bird, when it has come to the waters, because there it is wont to suffer the ambushes of the hawk, detects the enemy coming from above by catching sight of the shadow of its flight on the waters, and by the keenness of its eyes escapes the snare of the threatening danger. If you too can thus foresee the snares of the devil and beware of them, you will have offered doves as a sacrifice to God. And let those to whom such things are a care inquire this also: from what fields the fine flour ought to be offered by them. I think, from the crops of that earth which yields fruit, some a hundredfold, some sixtyfold, some thirtyfold. Let them inquire also, unless it seem more curious than it should, by whose grinding this fine flour is prepared for the sacrifices. Nor let it escape them that there are two who grind, of whom one will be taken and the other left. From the mill of her, then, who is to be taken, it will be fitting to offer the fine flour. And the holy shekel too, which is said to be necessary for the price of the ram, see whence and how it is to be sought out. The shekel, money,
Editors' notes and page, col. 433
Footnotes
Scripture references 20 ‹anchor: call above the visible part of the page› · call in col 433 (not visible) Matth. XIII, 52.
Matt. 13:52.
21 ‹anchor: call above the visible part of the page› · call in col 433 (not visible) I Cor. I, 5.
1 Cor. 1:5.
22 ‹anchor: call above the visible part of the page› · call in col 433 (not visible) Genes. XXII.
Gen. 22.
23 ‹anchor: inquit Jesus› · call in col 433 Joan. X, 16.
John 10:16.
24 ‹anchor: Oculi, inquit› · call in col 433 Cant. V, 12.
Song 5:12.
25 ‹anchor: Et collum, inquit› · call in col 433 Cant. VII, 4.
Song 7:4.
26 ‹anchor: call above the visible part of the page› · call in col 433 or 434 (not visible) Matth. XXV.
Matt. 25.
27 ‹anchor: call above the visible part of the page› · call in col 433 or 434 (not visible) Jer. VI, 30.
Jer. 6:30.
28 ‹anchor: call above the visible part of the page› · call in col 433 or 434 (not visible) I Thess. V, 21.
1 Thess. 5:21.
29 ‹anchor: dicit apostolus Paulus› · call in col 434 I Cor. XI, 19.
1 Cor. 11:19.
30 ‹anchor: De eo quod scriptum est› · call in col 434 Levit. VI, 2.
Lev. 6:2.
Editors' notes (none) (printed under page 221)
Page
- running head: 433 IN LEVITICUM HOMIL[IA III.] (page head cut at right edge of image)
- marginal letters: A quo sunt, inquit, omnes thesauri; B ta nostra dissolvat; C unus grex et unus pastor; D illud etiam requirant
- old-edition numerals: (none)
Dominicae nomen est, et in multis Scripturarum locis, diversis appellationum nominibus pecunia Dominica memoratur. Sed quaedam proba, quaedam vero reproba dicitur. Proba erat illa pecunia, quam paterfamilias peregre profecturus, vocatis servis suis dedit unicuique secundum virtutem suam. Proba erat et illa pecunia, quae denarius nominatur, qui cum mercenariis pactus est, et a novissimis datus est usque ad primos. Scire ergo te oportet, quia est et alia pecunia reproba. Audi prophetam dicentem: « Argentum vestrum reprobum. » Quia ergo est quaedam proba, quaedam vero reproba, propterea Apostolus, velut ad probabiles trapezitas, « probantes, inquit, omnia, quod bonum est obtinentes. » Solus enim est Dominus noster Jesus Christus, qui te hujusmodi artem possit edocere, per quam scias discernere, quae sit pecunia, quae veri regis imaginem tenet; quae vero sit adulterina, et ut vulgo dicitur, extra monetam formata, quae nomen quidem habeat regis, veritatem autem regiae figurae non teneat. Multi namque sunt qui nomen Christi habent, sed veritatem non habent Christi. Et propter hoc dicit apostolus Paulus: « Oportet enim et haereses esse, ut probati manifesti fiant inter vos. » Idcirco igitur et in praesenti lectione legislator, totus ad mysticum et spiritalem respiciens sensum, addidit ut aries iste, qui ob hoc comparatur, ut peccatum possit absolvere, non qualicunque siclo, hoc est, non qualicunque pecunia, sed siclo sancto comparetur. Quod si non respiciebat ad mysterium, quid rationis esse videbatur, ut aries emptus offerretur ad hostiam, et certo pretio? et non sufficit nomen pecuniae siclo nominasse, sed addidit et sancto siclo? Quid si haberet aliquis in gregibus suis arietes optimos et divinis sacrificiis dignos? Aut quid si aliquis ita pauper esset, ut siclum sanctum habere non posset? Haec est ergo legislatoris moderatio, ut nisi quis habeat certum pecuniae modum, peccatum ejus non possit absolvi? Quod aperte secundum litteram quidem videtur absurdum; secundum spiritalem vero intelligentiam certum est quod remissionem peccatorum nullus accipiat, nisi detulerit integram, probam et sanctam fidem, per quam mercari possit arietem; cujus natura haec est, ut peccata credentis abstergat. Et hic est siclus sanctus, probata, ut diximus, et sincera fides, id est, ubi nullus perfidiae dolus, nulla haereticae calliditatis perversitas admiscetur, ut sinceram fidem offerentes pretioso Christi sanguine, tanquam immaculatae hostiae, diluamur, per quem est Deo Patri omnipotenti, cum Spiritu sancto, gloria et imperium in saecula saeculorum. Amen.
is the name of the Lord's money, and in many places of the Scriptures the Lord's money is mentioned under various names and titles. But some is called approved, and some reprobate. Approved was that money which the father of the household, when about to set out abroad, gave, having called his servants, to each according to his ability (Matt. 25). Approved too was that money which is called a denarius, which he agreed upon with the hired labourers, and which was given from the last to the first. You must know, then, that there is also another money, a reprobate one. Hear the prophet saying: "Your silver is reprobate" (Jer. 6:30). Since, then, there is some that is approved and some reprobate, therefore the Apostle says, as to approved money-changers: "Testing all things, holding fast what is good" (1 Thess. 5:21). For our Lord Jesus Christ alone is the one who can teach you an art of this kind, by which you may know how to discern which money bears the image of the true king, and which is counterfeit and, as is commonly said, struck outside the mint, which has indeed the name of the king but does not hold the truth of the royal figure. For there are many who have the name of Christ but do not have the truth of Christ. And for this reason the apostle Paul says: "For there must also be heresies, that those who are approved may be made manifest among you" (1 Cor. 11:19). Therefore in the present reading also the lawgiver, looking wholly to the mystical and spiritual sense, added that this ram, which is bought for this purpose, that it may be able to absolve sin, should be bought not with any shekel whatever, that is, not with any money whatever, but with the holy shekel. For if he was not looking to a mystery, what reason did there seem to be that a ram should be bought to be offered as a victim, and at a fixed price? And was it not enough to have called the money a shekel, but he added also "holy shekel"? What if someone had in his flocks excellent rams, worthy of the divine sacrifices? Or what if someone were so poor that he could not have a holy shekel? Is this, then, the lawgiver's moderation, that unless someone has a fixed amount of money his sin cannot be absolved? This plainly seems absurd according to the letter; but according to the spiritual understanding it is certain that no one receives the forgiveness of sins unless he has brought an entire, approved and holy faith, by which he can purchase the ram, whose nature is this: that it wipes away the sins of the believer. And this is the holy shekel: an approved, as we have said, and sincere faith, that is, where no guile of faithlessness, no perversity of heretical cunning is mixed in, so that, offering a sincere faith, we may be washed in the precious blood of Christ, as of a spotless victim, through whom to God the Father almighty, with the Holy Spirit, is glory and dominion for ages of ages. Amen.
HOMILIA IV. De eo quod scriptum est: « Si peccaverit anima,
HOMILY IV. On what is written: "If a soul has sinned, (Lev. 6:2)
Editors' notes and page, col. 434
Page
- running head: [IN LEV]ITICUM HOMILIA IV. 434 (page head begun on the facing column)
- marginal letters: A cuniae Dominicae nomen est; B tes. Solus enim est Dominus; C qualicunque siclo, hoc est; D probam et sanctam fidem
- old-edition numerals: 199 after qui cum
et praeteriens praeterierit praecepta Domini, et mentietur proximo suo super deposito, aut societate, » et caetera.
and passing by shall pass by the commandments of the Lord, and shall lie to his neighbour about a deposit, or a partnership," and the rest.
1. Si secundum divinae legis fidem haec quae leguntur nobis, Dominus locutus est ad Moysen, puto quod tanquam Dei verba non debeant secundum incapacitatem audientium, sed secundum majestatem loquentis intelligi. « Dominus, inquit, locutus est. » Quid est Dominus? Apostolus tibi respondeat, et ab ipso disce quod « Dominus spiritus est. » Quod si tibi Apostoli sermo non sufficit, audi ipsum Dominum in Evangeliis loquentem, quia « Deus spiritus est. » Si ergo et Dominus, et Deus spiritus est, quae spiritus loquitur spiritaliter debemus audire. Ego adhuc et amplius aliquid dico, quia quae Dominus loquitur, non spiritalia tantum, sed et spiritus esse credenda sunt. Non meo sensu haec, sed de Evangeliis approbabo. Audi Dominum et Salvatorem nostrum ad discipulos suos dicentem: « Verba quae locutus sum vobis, spiritus et vita sunt. » Si ergo ipsius Salvatoris voce didicimus, quia verba quae locutus est apostolis, spiritus et vita sunt, nequaquam dubitare debemus, quod etiam quae per Moysen locutus est, spiritus et vita credenda sint.
1. If, according to the faith of the divine law, the Lord spoke to Moses these things which are read to us, I think that, as words of God, they ought to be understood not according to the incapacity of the hearers but according to the majesty of the speaker. "The Lord," it says, "spoke" (Lev. 6:1). What is the Lord? Let the Apostle answer you, and learn from him that "the Lord is spirit" (2 Cor. 3:17). But if the Apostle's word is not enough for you, hear the Lord Himself speaking in the Gospels, that "God is spirit" (John 4:24). If, then, both the Lord and God is spirit, we ought to hear spiritually the things which the Spirit speaks. I say something still further: that the things the Lord speaks are to be believed to be not only spiritual but also spirit. I shall prove this not from my own sense but from the Gospels. Hear our Lord and Saviour saying to His disciples: "The words which I have spoken to you are spirit and life" (John 6:64). If, then, we have learned from the Saviour's own voice that the words which He spoke to the apostles are spirit and life, we ought in no way to doubt that the things also which He spoke through Moses are to be believed to be spirit and life.
2. Sed videamus quae sint, de quibus nunc prout possumus, aliqua dicere debemus. « Et locutus est, inquit, Dominus ad Moysen, dicens, Anima quaecunque peccaverit, et praeteriens praeterierit praecepta Domini, et mentietur proximo super deposito, aut societate, aut rapina: aut nocuit aliquid proximo, aut invenit perditionem, et mentietur de ea, aut juraverit inique de uno ab omnibus quaecunque fecerit homo, ut peccet in his: et erit cum peccaverit, et deliquerit, et reddet rapinam quam rapuit, aut injuriam qua nocuit, aut depositum quod commendatum est ei, aut perditionem, quam invenit ab omni re, pro qua juraverit injuste, et restituet ipsum caput, et quintas insuper augebit, et cujus est ei reddet, qua die convictus fuerit. » Hucusque interim peccati species exponuntur, postea vero purgatio ejus per hostias imperatur. Si qui infirmi sunt et incapaces profundioris mysterii, aedificentur ex littera, et sciant quia si quis praeteriens praeterierit praecepta Domini, et mentitus fuerit proximo super deposito, aut societate, aut rapina, peccati ingentis statuetur reus. Sed absit hoc ab Ecclesia Dei, ut ego credam esse aliquem in coetu isto sanctorum, qui se tam infeliciter agat, ut depositum proximi sui neget, aut societatem fraude contaminet, aut vel ipse aliena diripiat, aut ab aliis rapta suscipiat, et pro his si ab eo requirantur, contra conscientiam juret.
2. But let us see what the things are about which we ought now to say something, as far as we can. "And the Lord spoke," it says, "to Moses, saying: Whatever soul shall have sinned, and passing by shall pass by the commandments of the Lord, and shall lie to his neighbour about a deposit, or a partnership, or robbery; or has done his neighbour some harm, or has found something lost and shall lie about it, or shall have sworn wrongfully about any one of all the things whatever a man may do, so as to sin in them: then it shall be, when he has sinned and transgressed, that he shall give back the plunder which he seized, or the injury by which he did harm, or the deposit which was entrusted to him, or the lost thing which he found, of any kind, about which he swore unjustly; and he shall restore the principal itself and shall add a fifth besides, and shall give it back to him whose it is, on the day on which he is convicted" (Lev. 6:1 ff.). Thus far, for the present, the kinds of sin are set out; afterwards its cleansing through victims is commanded. If any are weak and incapable of the deeper mystery, let them be edified by the letter, and let them know that if anyone passing by shall pass by the commandments of the Lord, and shall have lied to his neighbour about a deposit, or a partnership, or robbery, he will be judged guilty of a great sin. But far be it from the Church of God that I should believe there is anyone in this assembly of saints who conducts himself so wretchedly as to deny his neighbour's deposit, or to defile a partnership by fraud, or himself to plunder what belongs to others, or to receive what others have seized, and, if these things are demanded of him, to swear against his conscience.
Editors' notes and page, col. 435
Footnotes
Scripture references 31 ‹anchor: call above the visible part of the page› · call in col 435 (not visible) Ibid. 1.
Ibid., 1.
32 ‹anchor: call above the visible part of the page› · call in col 435 (not visible) II Cor. III, 17.
2 Cor. 3:17.
33 ‹anchor: call above the visible part of the page› · call in col 435 (not visible) Joan. IV, 24.
John 4:24.
34 ‹anchor: call above the visible part of the page› · call in col 435 (not visible) Joan. VI, 64.
John 6:64.
35 ‹anchor: Et locutus est, inquit› · call in col 435 Levit. VI, 1 et seqq.
Lev. 6:1 ff.
36 ‹anchor: call above the visible part of the page› · call in col 436 (not visible) I Tim. I, 9.
1 Tim. 1:9.
37 ‹anchor: discipulo mandabat Timotheo, dicens› · call in col 436 II Tim. I, 14.
2 Tim. 1:14.
Editors' notes (printed under page 222)
(87) ‹anchor: depositum quod commendatum› · call in col 435
Omnes manuscripti, « commendatum. » Libb. editi, « commodatum. »
All the manuscripts have "commendatum" (entrusted); the printed books, "commodatum" (lent).
(printed under page 222)
(88) ‹anchor: Hucusque interim› · call in col 435
Libb. editi, « enim, » et paulo post, « sed qui infirmi sunt. » At mss. ut in nostro textu.
The printed books have "enim" (for), and a little after, "but those who are weak". But the manuscripts read as in our text.
(printed under page 222)
Page
- running head: 435 ORIGENIS
- marginal letters: A et praeteriens praeterierit praecepta (beside first line); B aliquid dico, quia quae Dominus loquitur; C cepta Domini, et mentietur proximo super deposito; D quis praeteriens praeterierit praecepta Domini
- old-edition numerals: (none)
Absit, absit, inquam, ut haec ego de aliquo fidelium sentiam. Confidenter ergo de vobis dico, quia vos non ita didicistis Christum, neque ita docti estis, sed neque lex ipsa haec sanctis et fidelibus praecipit. Vis scire, quia non ad sanctos et justos ista dicantur? Audi Apostolum ista distinguentem: « Justo, inquit, lex non est posita, sed injustis, et non subditis, scelestis et contaminatis, patricidis, matricidis, » et horum similibus. Quia ergo hujusmodi hominibus Apostolus legem dicit impositam, Ecclesia Dei, quam absit in hujusmodi facinoribus maculari, relicta aliis littera, sanctius aedificetur a spiritu.
Far be it, far be it, I say, that I should think these things of any of the faithful. Confidently, then, I say of you that you did not so learn Christ, nor were you so taught; nor indeed does the law itself enjoin these things on the holy and faithful. Do you wish to know that these things are not said to the holy and just? Hear the Apostle drawing the distinction: "For the just man," he says, "the law is not laid down, but for the unjust and the insubordinate, for the wicked and the defiled, for parricides, for matricides" (1 Tim. 1:9), and those like them. Since, then, the Apostle says that the law is laid upon men of this kind, let the Church of God, which God forbid should be stained with crimes of this kind, leave the letter to others and be built up more holily by the spirit.
3. Videamus itaque nunc quod est depositum, quod fidelium unusquisque suscepit. Ego puto quod et ipsam animam nostram, et corpus depositum accepimus a Deo. Et vis videre majus aliud depositum, quod accepisti a Deo? Ipsi animae tuae Deus imaginem suam et similitudinem commendavit. Istud ergo depositum, tam integrum tibi restituendum est, quam a te constat esse susceptum. Si enim sis misericors, sicut Pater tuus in coelis misericors est, imago Dei in te est, et integrum depositum servas. Si perfectus es, sicut Pater tuus in coelis perfectus est, imaginis Dei in te depositum manet. Similiter et caetera omnia, si pius, si justus es, si sanctus, si mundus corde; et omnia quae in Deo praesto sunt per naturam, si tibi per imitationem subsistant, depositum apud te divinae imaginis salvum est. Si vero econtrario agas, et pro misericorde crudelis, pro pio impius, pro benigno violentus, pro quieto turbulentus, pro liberali raptor exsistas, abjecta imagine Dei, diaboli in te imaginem suscepisti, et bonum depositum tibi divinitus commendatum abnegasti. Aut non hoc erat quod sub mysterio Apostolus electo discipulo mandabat Timotheo, dicens: O Timothee, « bonum depositum custodi. » Ego etiam illud addo, quod et Christum Dominum depositum suscepimus, et sanctum Spiritum depositum habemus. Videndum ergo nobis est, ne hoc sancto deposito non sancte utamur, et cum nos in consensum sui peccata sollicitant, juremus nos non suscepisse depositum. Quod utique si habeamus in nobis, peccato consentire non possumus. Sed et ipse sensus rationabilis, qui in me est, commendatus mihi est, ut eo utar ad intelligentiam divinorum; ingenium, memoria, judicium, ratio, et omnes qui intra me sunt motus, commendati mihi videntur a Deo, ut eis utar in his quae praecepit lex divina. Si vero ad malas artes solers et perspicax vertamus ingenium, et rebus Dei abutamur in his quae non vult
3. Let us see, then, now what is the deposit which each of the faithful has received. I think that we have received from God both our soul itself and our body as a deposit. And do you wish to see another, greater deposit which you have received from God? To your very soul God entrusted His image and likeness. This deposit, then, must be given back by you as whole as it is certain that it was received by you. For if you are merciful, as your Father in heaven is merciful, the image of God is in you, and you keep the deposit whole. If you are perfect, as your Father in heaven is perfect, the deposit of God's image remains in you. Likewise all the rest: if you are devout, if just, if holy, if pure in heart; and if all the things which are present in God by nature subsist in you by imitation, the deposit of the divine image is safe with you. But if you act to the contrary, and instead of merciful show yourself cruel, instead of devout impious, instead of kind violent, instead of peaceable turbulent, instead of generous a robber, then, having cast away the image of God, you have taken on yourself the image of the devil, and have denied the good deposit entrusted to you by God. Or was not this what the Apostle, under a mystery, was charging his chosen disciple Timothy, saying: O Timothy, "guard the good deposit" (2 Tim. 1:14)? I add this also: that we have received Christ the Lord as a deposit, and we have the Holy Spirit as a deposit. We must see to it, then, that we do not use this holy deposit unholily, and, when sins solicit us to consent to them, swear that we have not received the deposit. For if we truly have it in us, we cannot consent to sin. Moreover, the very rational sense which is in me has been entrusted to me, that I may use it for the understanding of divine things; talent, memory, judgement, reason, and all the movements that are within me seem to me to have been entrusted to me by God, that I may use them in the things which the divine law has commanded. But if we turn a skilful and perceptive talent to evil arts, and misuse the things of God in matters which He does not wish
Editors' notes and page, col. 436
Footnotes
(89) ‹anchor: call above the visible part of the page› · call in col 436 (not visible)
Sic manuscripti; libri vero editi, « integre tibi restituendum est. »
So the manuscripts; but the printed books have "it must be restored to you whole".
(printed under page 222)
Page
- running head: ORIGENIS 436 (the numeral looks like 438 in the scan; read as 436)
- marginal letters: A Absit, absit, inquam; B quod fidelium unusquisque suscepit; C tionem subsistant, depositum apud te; D depositum. Quod utique si habeamus
- old-edition numerals: 200 after posita,
Deus; hoc est abjurare depositum, et beneficia vertere in perfidiam.
to; this is to forswear the deposit, and to turn benefits into faithlessness.
4. Videamus nunc quid etiam societas intelligenda sit. Putas est aliquis, qui secundum litteram commoneri debeat, ne forte in ratione pecuniae, vel qualibet alia specie societatis, socium fraude decipiat? Ultimae misericordiae est anima illa, in quam cadere adhuc fraudis hoc genus potest. Verumtamen quoniam multa est in homine fragilitas, etiam de his commoneamus, quia nec Apostolum piguit ista mandare. Dicit enim: « Ne quis circumscribat in negotio fratrem suum, quoniam vindex est de his omnibus Deus. » Nunc vero requiramus, quae sit etiam societas spiritus. Audi de his ipsis verbis Apostolum dicentem: « Si quod solatium charitatis, si qua societas spiritus, si qua viscera miserationis, implete gaudium meum. » Vides societatis legem, quomodo intellexit apostolus Paulus. Audi et Joannem, quomodo uno eodemque spiritu proloquatur. « Et societatem, inquit, habemus cum Patre, et cum Filio ejus Jesu Christo. » Et iterum Petrus dicit: « Consortes, inquit, facti estis divinae naturae, » quod est socii. Et iterum dicit apostolus Paulus: « Quae enim societas luci ad tenebras? » Quod si luci ad tenebras societas nulla est, potest ergo societatem lux habere cum luce. Igitur si nobis cum Patre, et Filio, et Spiritu sancto societas data est, videndum nobis est, ne sanctam istam divinamque societatem peccando abnegemus. Si enim agamus opera tenebrarum, certum est quia societatem negavimus lucis. Sed et sanctorum socios nos dicit Apostolus, nec mirum. Si enim cum Patre et Filio dicitur nobis esse societas, quomodo non et cum sanctis, non solum qui in terra sunt, sed et qui in coelis? quia et Christus per sanguinem suum pacificavit coelestia et terrestria, ut coelestibus terrena sociaret. Quod evidenter indicat, ubi dicit gaudium esse in coelis super uno peccatore poenitentiam agente. Et rursum cum dicit, eos qui resurgunt a mortuis, futuros esse sicut angelos Dei in coelo, et cum ex integro hominibus coelorum regna promittit. Hanc ergo societatem dirumpit, et abnegat, quicunque malis actibus suis malisque sensibus ab eorum conjunctione separatur. Post haec de rapina dicitur: raptores sunt mali et boni; et boni quidem illi, de quibus dicit Salvator, quia regnum coelorum diripiunt. Sunt autem et mali raptores, de quibus dicit propheta: « Et rapina pauperum in domibus vestris est. » Apostolus vero abrupte pronuntiat, dicens: « Nolite errare, quia neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque
4. Let us see now what is also to be understood by partnership. Do you think there is anyone who ought to be warned according to the letter not to cheat a partner by fraud, perhaps in a matter of money or in any other kind of partnership? That soul is in need of the utmost mercy into which this kind of fraud can still fall. Nevertheless, since there is much frailty in man, let us give warning about these things too, for it did not irk even the Apostle to enjoin them. For he says: "Let no one overreach his brother in business, since God is the avenger of all these things" (1 Thess. 4:6). But now let us inquire what the partnership of the spirit also is. Hear the Apostle speaking of it in these very words: "If there is any consolation of charity, if any partnership of the spirit, if any bowels of compassion, fulfil my joy" (Phil. 2:1). You see how the apostle Paul understood the law of partnership. Hear John too, how he speaks out in one and the same spirit: "And we have partnership," he says, "with the Father and with His Son Jesus Christ" (1 John 1:3). And again Peter says: "You have been made," he says, "sharers of the divine nature" (2 Pet. 1:4), that is, partners. And again the apostle Paul says: "For what partnership has light with darkness?" (2 Cor. 6:14). But if light has no partnership with darkness, then light can have partnership with light. If, therefore, partnership with the Father and the Son and the Holy Spirit has been given to us, we must see to it that we do not deny this holy and divine partnership by sinning. For if we do the works of darkness, it is certain that we have denied the partnership of light. Moreover, the Apostle calls us partners of the saints, and no wonder. For if we are said to have partnership with the Father and the Son, how not also with the saints, not only those who are on earth but also those who are in heaven? For Christ too, through His blood, made peace between things in heaven and things on earth, so as to join earthly things in partnership with heavenly ones. This He shows plainly where He says that there is joy in heaven over one sinner doing penance (Luke 15:7); and again when He says that those who rise from the dead will be like the angels of God in heaven (Matt. 22:30); and when He promises men the kingdom of heaven in full. This partnership, then, is broken and denied by whoever is separated from their union by his evil acts and evil thoughts. After this, robbery is spoken of: there are robbers bad and good; and good ones indeed are those of whom the Saviour says that they seize the kingdom of heaven (Matt. 11:12). But there are also bad robbers, of whom the prophet says: "And the plunder of the poor is in your houses" (Isa. 3:14). The Apostle, however, declares abruptly, saying: "Do not be deceived: neither adulterers, nor the effeminate, nor those who lie with males, nor thieves, nor
Editors' notes and page, col. 437
Footnotes
Scripture references 38 ‹anchor: call above the visible part of the page› · call in col 437 (not visible) I Thess. IV, 6.
1 Thess. 4:6.
39 ‹anchor: call above the visible part of the page› · call in col 437 (not visible) Philip. IV, 1.
Phil. 4:1.
40 ‹anchor: call above the visible part of the page› · call in col 437 (not visible) I Joan. I, 3.
1 John 1:3.
41 ‹anchor: call above the visible part of the page› · call in col 437 (not visible) II Petr. I, 4.
2 Pet. 1:4.
42 ‹anchor: dicit apostolus Paulus› · call in col 437 II Cor. VI, 14.
2 Cor. 6:14.
43 ‹anchor: peccatore poenitentiam agente› · call in col 437 Luc. XV, 7.
Luke 15:7.
44 ‹anchor: sicut angelos Dei in coelo› · call in col 437 Matth. XXII, 20.
Matt. 22:20 [as printed; the words referred to are 22:30].
45 ‹anchor: regnum coelorum diripiunt› · call in col 437 Matth. XI, 12.
Matt. 11:12.
46 ‹anchor: dicit propheta› · call in col 437 Isa. III, 14.
Isa. 3:14.
47 ‹anchor: pronuntiat, dicens› · call in col 437 I Cor. VI, 10.
1 Cor. 6:10.
48 ‹anchor: call above the visible part of the page› · call in col 438 (not visible) Matth. IX, 17.
Matt. 9:17.
49 ‹anchor: call above the visible part of the page› · call in col 438 (not visible) Levit. VI, 2, 3.
Lev. 6:2–3.
50 ‹anchor: Perditio, inquit› · call in col 438 Ezech. XXVII, 36.
Ezek. 27:36.
51 ‹anchor: Restituet, inquit› · call in col 438 Levit. VI, 5.
Lev. 6:5.
52 ‹anchor: Et offeret, inquit› · call in col 438 ibid. 6, 7.
Ibid., 6–7.
Editors' notes (printed under page 223)
(90) ‹anchor: call above the visible part of the page› · call in col 437 (not visible)
Est tamen aliquid. Ita codex Sangerm. libri vero editi, « et tamen aliqui sciunt. »
Est tamen aliquid (there is yet something): so the Saint-Germain manuscript; but the printed books have "and yet some know".
(printed under page 223)
(91) ‹anchor: call above the visible part of the page› · call in col 437 (not visible)
Codex Sangerm., « litterae. » Libb. editi, « malitiae. »
The Saint-Germain manuscript has "litterae" (of the letter); the printed books, "malitiae" (of malice).
(printed under page 223)
Page
- running head: 437 IN LEVITICUM HOMILIA IV.
- marginal letters: A Deus; hoc est abjurare depositum; B quod solatium charitatis, si qua societas spiritus; C opera tenebrarum, certum est quia societatem; D haec de rapina dicitur
- old-edition numerals: (none)
- other: Migne's foot note prints "Philip. IV, 1." for words of Phil. 2:1; the English gives the right reference.
- other: Migne's foot note prints "Matth. XXII, 20." for words of Matt. 22:30; the English gives the right reference.
rapaces, regnum Dei possidebunt. » Est tamen aliquid et secundum spiritalem intelligentiam culpabiliter rapere, sicut illi laudabiliter rapiunt regna coelorum. Ut verbi causa, dicamus, si homo nondum purgatus a vitiis, nondum segregatus a profanis et sordidis actibus, velit se coetui sanctorum et perfectorum latenter ingerere et sermonem quo perfecta et mystica tractantur audire, hujusmodi homo secretorum et perfectorum scientiam non bene rapit. Meminisse enim oportet praecepti Salvatoris, quo dicit, quia « nemo mittit vinum novum in utres veteres, alioquin et utres rumpentur, et vinum peribit: » ostendens quod animae nondum renovatae, sed in vetustate litterae perduranti, non oporteat novorum mysteriorum, quae per Christum mundus agnovit, secreta committi.
the rapacious will possess the kingdom of God" (1 Cor. 6:10). Yet there is also, according to the spiritual understanding, a way of seizing culpably, just as those others seize the kingdom of heaven laudably. For example, let us say, if a man not yet cleansed of vices, not yet separated from profane and sordid acts, wishes to thrust himself secretly into the assembly of the saints and the perfect and to hear the discourse in which perfect and mystical things are treated, such a man does not rightly seize the knowledge of secret and perfect things. For we must remember the Saviour's precept, in which He says that "no one puts new wine into old wineskins; otherwise both the wineskins will burst and the wine will be lost" (Matt. 9:17): showing that to a soul not yet renewed, but persisting in the oldness of the letter, the secrets of the new mysteries which the world has come to know through Christ ought not to be entrusted.
5. Addit dehinc legislator: « Aut si quid nocuit proximo, vel invenit perditionem. » Lex litterae hic videtur mandare, ut si quis invenit quod alius perdidit, et requisitum fuerit, reddat, nec perjuret pro eo. Est et haec utilis audientibus aedificatio. Multi enim sine peccato putant esse, si alienum quod invenerint, teneant et dicant: Deus mihi dedit; cui habeo reddere? Discant ergo peccatum hoc esse simile rapinae, si quis inventa non reddat. Verumtamen si hoc tantum quod secundum litteram putatur, legislator voluisset intelligi, potuerat dicere: Si invenit quod perierat, vel quod aliquis perdiderat. Nunc autem cum dicit: « Invenit perditionem, » amplius nos aliquid voluit intelligere. Qui nimis peccant, in Scripturis perditio appellantur, sicut in Ezechiele propheta legimus dictum: « Perditio, inquit, factus es, et non subsistes in aeternum tempus. » Est ergo ostendere qui multum quaerendo invenit perditionem: ut verbi gratia, dicamus: haeretici ad construenda et defendenda dogmata sua multum perquirunt et discutiunt in Scripturis divinis, ut inveniant perditionem. Cum enim multa quaesierint testimonia, quibus astruant quae prave sentiunt, perditionem sibi invenisse dicendi sunt. Sed si forte aliquis horum audiens in Ecclesia verbum Dei catholice tractari, resipiscat, et intelligat quia quod invenerat perditio est, reddet, inquit, quod invenit. Et is qui perditionem invenit, et ille qui rapinam, sed et ille qui depositum abnegavit, et omnis quicunque aliqua ex parte animae nocuit proximo, aut juravit injuste: « Restituet, inquit, ipsum caput, et quintas super augebit, et ei cujus est, reddet, » secundum eam duntaxat expositionem quam de quintis addendis ante jam diximus. « Et offeret, inquit, Domino arietem de ovibus sine macula, pretio in id quod
5. Next the lawgiver adds: "Or if he has done his neighbour some harm, or has found a lost thing" (Lev. 6:2–3). The law of the letter seems here to command that if anyone has found what another has lost, and it has been asked for, he should give it back, and not perjure himself over it. This too is a useful edification for the hearers. For many think it is without sin if they keep what belongs to another which they have found, and say: God gave it to me; to whom should I give it back? Let them learn, then, that this sin is like robbery, if anyone does not give back what he has found. Nevertheless, if the lawgiver had wished only what is thought according to the letter to be understood, he could have said: If he has found what had been lost, or what someone had lost. But now, when he says: "He has found perdition," he wished us to understand something more. Those who sin exceedingly are called perdition in the Scriptures, as we read it said in the prophet Ezekiel: "You have become perdition," he says, "and you shall not stand for ever" (Ezek. 27:36). It is possible, then, to show who by seeking much finds perdition: for example, let us say, heretics, to build up and defend their doctrines, search much and sift the divine Scriptures, so that they find perdition. For when they have sought out many testimonies by which to support what they wrongly think, they must be said to have found perdition for themselves. But if perchance one of these, hearing the word of God treated in the Church in the catholic way, comes to his senses and understands that what he had found is perdition, he will give back, it says, what he found. Both he who found perdition, and he who found plunder, and also he who denied the deposit, and everyone whosoever has harmed his neighbour in any part of the soul, or has sworn unjustly: "He shall restore," it says, "the principal itself, and shall add a fifth besides, and shall give it back to him whose it is" (Lev. 6:5), according, of course, to the exposition which we have already given before about adding the fifths. "And he shall offer," it says, "to the Lord a ram from the sheep without blemish, at the price for that which
Editors' notes and page, col. 438
Footnotes
(92) ‹anchor: enim multa› · call in col 438
Libb. editi, « multum. » Mss., « multa. »
The printed books have "multum" (much); the manuscripts, "multa" (many).
(printed under page 223)
Page
- running head: IN LEVITICUM HOMILIA IV. 438
- marginal letters: A rapaces, regnum Dei possidebunt; B mysteriorum, quae per Christum mundus agnovit; C perdiderat. Nunc autem cum dicit; D est, reddet, inquit, quod invenit
- old-edition numerals: 201 before rumpentur
deliquit, et orabit pro eo sacerdos contra Dominum, et remittetur ei pro uno ab omnibus quae fecit et deliquit in eo. » Diximus in superioribus, quid est offerre arietem, et hunc pretio sicli sancti emptum. Nunc superest, ut differentiam illam dicamus: quod ibi pretium posuit sicli sancti, hic tantummodo pretium dicit, nec quantitatem pretii, nec nomen pecuniae designavit. In superioribus enim ubi pro peccato quod in sancta commissum fuerit, lex dabatur, siclum sanctum diximus nominatum, et siclum nomen esse pecuniae; ut alibi obolus, alibi drachma, alibi mna, vel talentum, vel minutum aes vel denarius dicitur. Hic ergo nihil horum nominatur, sed tantum pretio offerendus aries dicitur. Interest enim peccare in sanctis, et peccare extra sancta. Vis et alibi videre hanc ipsam distinctionem? Audi quomodo in Regnorum libris dicit Heli sacerdos ad filios suos: « Si enim peccaverit quis in hominem, exorabit pro eo sacerdos. Si autem in Deum peccaverit, quis exorabit pro eo? » Similiter et Joannes apostolus dicit: « Est peccatum ad mortem, non pro illo dico ut oretur. » Quia ergo diversitates peccatorum discere ex spiritali lege debemus, in quibus peccatis tantummodo emendus sit aries, in quibus vero siclo sancto mercandus, qui etiam sint isti qui vendant arietes, requiramus. Ego arbitror ipsos esse istos, qui arietes ad sacrificium distrahunt, qui sunt et illi, qui oleum ad lampadas virginum vendunt, de quibus dicebant illae prudentes stultis virginibus: « Ite ad vendentes, et emite vobis. » Vendunt ergo vel oleum luminibus, vel arietes sacrificiis, qui alii nisi prophetae sancti et apostoli, qui mihi cum peccavero ostendunt, et consilium dant quomodo debeam corrigere errores meos et emendare peccata? Vendit mihi Isaias arietem ad sacrificandum pro peccato, cum mihi dicit, tanquam ex Dei persona: « Holocausta arietum, et adipes agnorum, et sanguinem hircorum et taurorum nolo. » Et paulo post subjungit: « Auferte nequitias ab animis vestris, a conspectu oculorum vestrorum; discite bonum facere, eripite injuriam accipientem, judicate pupillo, et justificate viduam, et venite disputemus, dicit Dominus. Et si fuerint peccata vestra ut phoenicium, ut nivem dealbabo; si autem ut coccinum, ut lanam candidam efficiam. » Vendit mihi arietem et Daniel cum dicit, quia « non est locus ad sacrificandum in conspectu tuo, ut possimus invenire misericordiam. Sed in anima contribulata et spiritu humilitatis suscipiamur velut in multitudine agnorum pinguium, sic fiat sacrificium nostrum in conspectu tuo hodie. » Vendit nobis et David arietem sacrificii, cum dicit: « Sacrificium Deo spiritus contribulatus,
has transgressed, and the priest shall pray for him before the Lord, and it shall be forgiven him for any one of all the things which he has done and in which he has transgressed" (Lev. 6:6–7). We have said above what it is to offer a ram, and this one bought at the price of the holy shekel. Now it remains for us to speak of that difference: that there he set down the price of the holy shekel, whereas here he speaks only of a price, and has indicated neither the amount of the price nor the name of the money. For above, where the law was given for a sin committed in holy things, we said that the holy shekel was named, and that shekel is the name of a coin, just as elsewhere an obol, elsewhere a drachma, elsewhere a mina, or a talent, or a mite, or a denarius is spoken of. Here, then, none of these is named, but the ram is said only to be offered at a price. For there is a difference between sinning in holy things and sinning outside holy things. Do you wish to see this same distinction elsewhere too? Hear how, in the books of Kingdoms, Eli the priest says to his sons: "If a man sins against a man, the priest will entreat for him. But if he sins against God, who will entreat for him?" (1 Sam. 2:25). Likewise John the apostle too says: "There is a sin unto death; I do not say that one should pray for that" (1 John 5:16). Since, then, we ought to learn from the spiritual law the differences of sins, in which sins a ram is only to be bought, and in which it is to be purchased with the holy shekel, let us also inquire who these are who sell rams. I think that those who dispose of rams for sacrifice are the very same as those who sell oil for the lamps of the virgins, of whom the wise virgins said to the foolish: "Go to those who sell, and buy for yourselves" (Matt. 25:9). Who, then, sell either oil for the lights or rams for the sacrifices, if not the holy prophets and apostles, who, when I have sinned, show me and give me counsel how I ought to correct my errors and amend my sins? Isaiah sells me a ram to sacrifice for sin when he says to me, as in the person of God: "Holocausts of rams, and the fat of lambs, and the blood of goats and bulls I do not want" (Isa. 1:11). And a little after he adds: "Take away the wickedness from your souls, from the sight of my eyes; learn to do good, rescue the one who suffers injury, judge for the orphan, and justify the widow; and come, let us reason together, says the Lord. And if your sins are like scarlet, I will make them white as snow; and if they are like crimson, I will make them white as wool" (Isa. 1:16–18). Daniel too sells me a ram when he says that "there is no place to sacrifice in Thy sight, that we may find mercy. But in a contrite soul and a spirit of humility let us be received, as in a multitude of fat lambs; so let our sacrifice be in Thy sight this day" (Dan. 3:38–39). David too sells us a ram of sacrifice when he says: "A sacrifice to God is a contrite spirit;
Editors' notes and page, col. 439
Footnotes
Scripture references 53 ‹anchor: call above the visible part of the page› · call in col 439 (not visible) I Reg. II, 25.
1 Sam. (1 Kgdms.) 2:25.
54 ‹anchor: call above the visible part of the page› · call in col 439 (not visible) I Joan. V, 16.
1 John 5:16.
55 ‹anchor: stultis virginibus› · call in col 439 Matth. XXV, 9.
Matt. 25:9.
56 ‹anchor: tanquam ex Dei persona› · call in col 439 Isa. I, 11.
Isa. 1:11.
57 ‹anchor: paulo post subjungit› · call in col 439 ibid. 16, 17, 18.
Ibid., 16–18.
58 ‹anchor: et Daniel cum dicit› · call in col 439 Dan. III, 38, 39.
Dan. 3:38–39.
59 ‹anchor: David ... cum dicit› · call in col 439 Psal LI, 19.
Ps. 51:19 [as printed; Vulgate Ps. 50:19].
60 ‹anchor: call above the visible part of the page› · call in col 439 or 440 (not visible) I Reg. XV, 22.
1 Sam. (1 Kgdms.) 15:22.
61 ‹anchor: call above the visible part of the page› · call in col 440 (not visible) Levit. VI, 8 et seqq.
Lev. 6:8 ff.
62 ‹anchor: sicut scriptum est› · call in col 440 Isa. LXI, 6.
Isa. 61:6.
63 ‹anchor: ad te enim dicitur› · call in col 440 I Petr. II, 9.
1 Pet. 2:9.
64 ‹anchor: in Evangeliis praecipit› · call in col 440 Luc. XII, 35.
Luke 12:35.
65 ‹anchor: etiam nos dicere› · call in col 440 II Cor. V, 17.
2 Cor. 5:17.
Editors' notes (printed under page 224)
(93) ‹anchor: call above the visible part of the page› · call in col 439 (not visible)
Pretio offerendus. Ita codex Sangerm. Libri autem editi, « pretium quo offerendus. »
To be offered at a price: so the Saint-Germain manuscript. But the printed books have "the price at which it is to be offered".
(printed under page 224)
Page
- running head: 439 ORIGENIS
- marginal letters: A deliquit, et orabit pro eo sacerdos; B peccare extra sancta. Vis et alibi videre; C ginum vendunt, de quibus dicebant illae prudentes; D Et si fuerint peccata vestra ut phoenicium
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal LI, 19." for words of Ps. 50:19; the English gives the right reference.
cor contritum et humiliatum Deus non spernit. » Cum ergo singuli prophetarum, vel etiam apostolorum consilium his qui delinquunt, dederint, quo possint corrigere vel emendare peccatum, merito his vendidisse arietes ad sacrificium videbuntur. Quid autem pretii a comparantibus sumant, illud opinor, legendi studium, vigilias audiendi verbi Dei, et super omnia dignissimum pretium obedientiam puto, de qua dicit Dominus: « Obedientiam malo quam sacrificium, et dicto audientiam magis quam holocausta. »
a contrite and humbled heart God does not despise" (Ps. 50:19). Since, then, each of the prophets, or of the apostles too, has given counsel to those who transgress by which they may correct or amend their sin, they will rightly be seen to have sold them rams for sacrifice. And what price they take from the buyers, I think is this: zeal in reading, vigils in hearing the word of God, and, above all, I consider obedience the worthiest price, of which the Lord says: "I prefer obedience to sacrifice, and heeding the word rather than holocausts" (1 Sam. 15:22).
6. Post haec subsequitur: « Et locutus est, inquit, Dominus ad Moysen, dicens: Praecipe Aaron et filiis ejus, dicens: Haec est lex holocausti: Hoc holocaustum in crematione sua erit super altare tota nocte usque in mane: et ignis altaris ardebit super illud, nec exstinguetur. Et induet se sacerdos tunicam lineam, et campestre lineum induet circa corpus suum; et auferet hostiam, quam consumpserit ignis, et holocaustum de altari, et ponet illud secus altare; et despoliabit se stola sua, et induetur stola alia; et ejiciet hostiam quae cremata est extra castra in locum mundum. Et ignis super altare ardebit, nec exstinguetur, et comburet super illud sacerdos ligna mane, et constipabit in illud holocaustum, et imponet super illud adipem salutaris, et ignis semper ardebit super altare, nec exstinguetur. » Audi semper debere esse ignem super altare et tu, si vis esse sacerdos Dei, sicut scriptum est: « Omnes enim vos sacerdotes Domini eritis. » Et ad te enim dicitur: « Gens electa, regale sacerdotium, populus in acquisitionem. » Si ergo vis sacerdotium agere animae tuae, nunquam recedat ignis de altari tuo. Hoc est quod et Dominus in Evangeliis praecipit, ut « sint lumbi vestri praecincti, et lucernae vestrae semper ardentes. » Semper ergo tibi ignis fidei, et lucerna scientiae accensa sit. Sed et quod dixit, « lumbi vestri praecincti, » Dominus in Evangelio: hoc idem est, quod et nunc legislator praecepit, ut campestri lineo praecingatur sacerdos, et ita veteri cinere deposito, innovet sacros ignes. Oportet enim etiam nos dicere: « Ecce vetera transierunt, et facta sunt omnia nova. » Campestri enim lineo cingitur, vel, sicut alibi dicitur, femoralibus utitur, qui luxuriam fluxae libidinis cingulo restrinxerit castitatis. Ante omnia enim sacerdos qui divinis assistit altaribus castitate debet accingi, nec aliter purgare vetera et instaurare poterit nova, nisi lineis induatur. De lineis saepe jam dictum est, et tunc maxime cum de indumentis sacerdotalibus dicebamus, quod species ista formam teneat castitatis: quia origo lini ita e terra ducitur, et de terra editur, ut ex nulla admistione concepta sit.
6. After this there follows: "And the Lord spoke," it says, "to Moses, saying: Command Aaron and his sons, saying: This is the law of the holocaust: This holocaust shall be in its burning upon the altar all night until morning; and the fire of the altar shall burn upon it and shall not be put out. And the priest shall put on a linen tunic, and he shall put linen drawers about his body; and he shall take away the victim which the fire has consumed, and the holocaust from the altar, and shall put it beside the altar; and he shall strip off his robe and shall put on another robe; and he shall carry the victim which has been burned outside the camp into a clean place. And the fire shall burn upon the altar and shall not be put out, and the priest shall burn wood upon it in the morning, and shall pile the holocaust upon it, and shall lay upon it the fat of the peace offering; and the fire shall always burn upon the altar and shall not be put out" (Lev. 6:8 ff.). Hear that there must always be fire upon the altar, you too, if you wish to be a priest of God, as it is written: "For all of you shall be priests of the Lord" (Isa. 61:6). And indeed to you it is said: "A chosen race, a royal priesthood, a people for possession" (1 Pet. 2:9). If, then, you wish to exercise the priesthood of your soul, let the fire never depart from your altar. This is what the Lord too commands in the Gospels, that "your loins be girded, and your lamps always burning" (Luke 12:35). Let the fire of faith, then, and the lamp of knowledge always be kindled for you. Moreover, what the Lord said in the Gospel, "your loins girded," is the same as what the lawgiver now too has commanded, that the priest be girded with the linen drawers, and so, the old ash being put away, renew the sacred fires. For we too must say: "Behold, the old things have passed away, and all things have been made new" (2 Cor. 5:17). For he is girded with the linen drawers, or, as it is said elsewhere, uses breeches, who has restrained the wantonness of loose desire with the girdle of chastity. For above all the priest who stands at the divine altars ought to be girded with chastity; nor will he be able otherwise to purge the old things and restore the new, unless he is clothed in linen. Of linen garments much has often been said already, and most of all when we were speaking of the priestly vestments: that this kind bears the figure of chastity, because the origin of flax is so drawn from the earth, and so brought forth from the earth, that it is conceived from no mingling.
Editors' notes and page, col. 440
Footnotes
(94) ‹anchor: Semper ergo› · call in col 440
Adverbium, « semper, » deest in antea editis, sed reperitur in mss.
The adverb "semper" (always) is lacking in the earlier printed books, but is found in the manuscripts.
(printed under page 224)
(95) ‹anchor: lineis induatur› · call in col 440
Codex Sangerm., « induatur. » Libb. editi, « indutus. »
The Saint-Germain manuscript has "induatur" (be clothed); the printed books, "indutus" (clothed).
(printed under page 224)
Page
- running head: ORIGENIS 440
- marginal letters: A latus, cor contritum et humiliatum; B nocte usque in mane; C ut scriptum est: Omnes enim vos sacerdotes; D cingitur, vel, sicut alibi dicitur
- old-edition numerals: 202 after lex
Observandum tamen est quod aliis indumentis sacerdos utitur dum est in sacrificiorum ministerio, et aliis cum procedit ad populum. Hoc faciebat et Paulus scientissimus pontificum, et peritissimus sacerdotum. Qui cum esset in coetu perfectorum, tanquam intra Sancta sanctorum positus, et stola perfectionis indutus dicebat: « Sapientiam loquimur inter perfectos, sapientiam autem non hujus mundi, neque principum hujus mundi, qui destruuntur, sed loquimur Dei sapientiam in mysterio absconditam, quam nemo principum hujus saeculi cognovit. Si enim cognovissent, nunquam Dominum majestatis crucifixissent. » Sed post haec tanquam ad populum exiens mutat stolam, et alia induitur longe inferiore, quam illa. Et quid dicit? « Nihil aliud, inquit, judicavi me scire inter vos, nisi Jesum Christum, et hunc crucifixum. » Vides ergo istum doctissimum sacerdotem, quomodo indutus sit. Cum est iturus inter perfectos, velut in Sancta sanctorum, alia utitur stola doctrinae. Cum vero exit ad eos, qui incapaces sunt, mutat stolam verbi et inferiora docet; et alios lacte potat, ut parvulos; alios oleribus nutrit, ut infirmos; aliis vero fortes praeparat cibos, his scilicet « qui pro possibilitate sumendi exercitatos habent sensus ad discretionem boni, vel mali. » Sic sciebat Paulus mutare stolas, et alia uti ad populum, alia in ministerio sanctorum. Ipse autem pontificum pontifex, et sacerdotum sacerdos Dominus et Salvator noster, de quo dicit Apostolus, quia « pontifex sit futurorum bonorum, » audi quomodo primus haec fecerit, et ita discipulis suis haec imitanda reliquerit. Evangelium refert de eo, et dicit, quia « in parabolis loquebatur ad turbas, et sine parabolis non loquebatur eis. » Seorsum autem solvebat ea discipulis suis. Vides quomodo ipse docuit aliis indumentis uti debere pontificem, cum procedit ad turbas; aliis, cum eruditis et perfectis ministrat in sanctis. Unde optandum nobis est et agendum, ne tales nos inveniat Jesus, ita imparatos et ita saeculi sollicitudinibus alligatos, ut cum turbis loquatur nobis in parabolis, ut videntes non videamus, et audientes non audiamus; sed potius inter eos inveniri mereamur, ad quos dicit: « Vobis datum est nosse mysteria regni Dei. »
It must be observed, however, that the priest uses some vestments while he is in the ministry of the sacrifices, and others when he goes out to the people. Paul too did this, most knowing of high priests and most skilled of priests. When he was in the assembly of the perfect, set as it were within the Holy of holies and clothed with the robe of perfection, he said: "We speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of this world, who are being destroyed; but we speak the wisdom of God hidden in a mystery, which none of the rulers of this age knew. For had they known it, they would never have crucified the Lord of majesty" (1 Cor. 2:6–8). But after this, going out as it were to the people, he changes his robe and puts on another, far inferior to that one. And what does he say? "I judged," he says, "that I knew nothing among you except Jesus Christ, and Him crucified" (1 Cor. 2:2). You see, then, how this most learned priest is clothed. When he is about to go among the perfect, as into the Holy of holies, he uses one robe of teaching. But when he goes out to those who are incapable, he changes the robe of the word and teaches lower things; and some he gives milk to drink, as little ones; others he nourishes with vegetables, as the weak; but for others he prepares strong food, namely for those "who, according to their capacity of taking it, have senses trained for the discernment of good or evil" (Heb. 5:14). Thus Paul knew how to change robes, and to use one towards the people and another in the ministry of the holy things. And our Lord and Saviour Himself, the High Priest of high priests and Priest of priests, of whom the Apostle says that He "is High Priest of the good things to come" (Heb. 9:11): hear how He first did these things, and so left them to His disciples to imitate. The Gospel reports of Him, and says that "He spoke to the crowds in parables, and without parables He did not speak to them" (Matt. 13:34). But privately He explained them to His disciples. You see how He Himself taught that the high priest ought to use some vestments when he goes out to the crowds, and others when he ministers in the holy things to the learned and perfect. Hence we must pray and strive that Jesus may not find us such, so unprepared and so bound by the cares of the world, that He speaks to us with the crowds in parables, so that seeing we do not see, and hearing we do not hear; but rather that we may be found worthy to be among those to whom He says: "To you it is given to know the mysteries of the kingdom of God" (Matt. 13:11).
7. Post hoc: « Haec est, inquit, lex sacrificii quod offerent filii Aaron sacerdotis ante altare contra Dominum. Auferet ab eo plenam manum de similagine sacrificii cum oleo ejus, et cum omni thure ejus, quae sunt ad sacrificium, et imponet super altare hostiam odorem suavitatis, memoriale ejus Domino. Quod autem superfuerit ex ea, manducabit Aaron et filii ejus. Azyma edetur in loco sancto, in atrio tabernaculi testimonii manducabunt eam. Non coquetur fermentatum, partem illis
7. After this: "This is," it says, "the law of the sacrifice which the sons of Aaron the priest shall offer before the altar, before the Lord. He shall take from it a full handful of the fine flour of the sacrifice with its oil and with all its frankincense, which are for the sacrifice, and he shall lay upon the altar the victim, an odour of sweetness, its memorial to the Lord. And what remains of it Aaron and his sons shall eat. It shall be eaten unleavened in a holy place; in the court of the tabernacle of the testimony they shall eat it. It shall not be baked leavened; their portion
Editors' notes and page, col. 441
Footnotes
Scripture references 66 ‹anchor: call above the visible part of the page› · call in col 441 (not visible) I Cor. II, 6, 7, 8.
1 Cor. 2:6–8.
67 ‹anchor: call above the visible part of the page› · call in col 441 (not visible) ibid. 2.
Ibid., 2.
68 ‹anchor: boni, vel mali› · call in col 441 Hebr. V, 14.
Heb. 5:14.
69 ‹anchor: de quo dicit Apostolus› · call in col 441 Hebr. IX, 11.
Heb. 9:11.
70 ‹anchor: refert de eo, et dicit› · call in col 441 Matth. XIII, 34.
Matt. 13:34.
71 ‹anchor: ad quos dicit› · call in col 441 ibid. 11.
Ibid., 11.
72 ‹anchor: Haec est, inquit› · call in col 441 Levit. VI, 14 et seqq.
Lev. 6:14 ff.
Editors' notes (printed under page 225)
Page
- running head: 441 IN LEVITICUM HOMILIA IV.
- marginal letters: A Observandum tamen est quod aliis indumentis; B inquit, judicavi me scire inter vos; C quo dicit Apostolus, quia pontifex sit futurorum; D nosse mysteria regni Dei
- old-edition numerals: (none)
hanc dedi ab hostiis Domini. Sancta sanctorum sunt, sicut est pro peccato et pro delicto. Omnes masculi sacerdotum edent eam. Legitimum aeternum in progenies vestras ab hostiis Domini. Omnis qui tetigerit ea, sanctificabitur. » In his quae proposita sunt, mos quidem sacrificandi sacerdotibus datur, et observantiae quibus coli Deus, vel purificari populus videretur, vel etiam in necessariis victus causa consuleretur sacerdotibus et ministris. Offerendae enim similae in sacrificio mensura posita est, quae decima pars ephi appellatur, huic oleum superfunditur, et thus superponitur. Sed cum ad altare pervenerit, sacerdos, inquit, plenam manum ex eo sumet, ita ut intra plenitudinem manus concludat et oleum quod infusum est, et thus quod superpositum est, ut sit hoc libamen et sacrificium Deo in odorem suavitatis. Caetera, inquit, maneant sacerdotibus ad edendum, sed edenda ea tradidit lex in loco sancto, in atrio tabernaculi, ita ut nihil fermentetur ex eis. Hanc enim, inquit, dedi partem sacerdotibus, et haec sunt Sancta sanctorum. Sed et illud observari voluit, ut soli masculi edant ex eo, femina nulla contingat. Addit et hoc, quod qui tetigerit ea sanctificetur. Sed si velimus nunc ab iis qui in manifesto Judaei sunt, requirere de singulis qua ratione illud hoc modo dictum sit, aut illud alio modo, absoluta nobis responsione satisfacient, dicentes: Ita visum est legem danti, nemo discutit Dominum suum. Et ideo cedentes eis in caeteris, de hoc novissimo sermone requiramus, ut dicant quomodo omnis qui tetigerit ex sacrificio sanctorum, sanctificetur. Si homicida tetigerit, si profanus, si adulter, si incestus, sanctificatus erit? Non enim excepit aliquem, sed dixit: « Omnis qui tetigerit ea, sanctificabitur. » Ponamus enim, quod etiam nunc integer sit status illius templi, offerantur hostiae, sacrificia consumantur. Ingressus est aliquis templum scelestus, iniquus, impurus, invenit carnes ex sacrificiis propositas, et tetigit eas, sanctificatus continuo pronuntiabitur? Enimvero nullo modo, vel rei natura, vel veritas religionis hoc recipit: et ideo redeundum nobis est ad expositiones evangelicas atque apostolicas, ut lex possit intelligi. Nisi enim velamen abstulerit Evangelium de facie Moysi, non potest videri vultus ejus, nec sensus ejus intelligi. Vide ergo quomodo in Ecclesia apostolorum discipuli adsunt his quae Moyses scripsit, et defendunt ea, quod et impleri queant, et rationabiliter scripta sunt. Judaeorum vero doctores, et impossibilia haec et irrationabilia, sequentes litteram faciunt.
I have given it from the victims of the Lord. They are holy of holies, as is the offering for sin and for trespass. All the males of the priests shall eat it. It is an everlasting ordinance throughout your generations from the victims of the Lord. Everyone who touches them shall be sanctified" (Lev. 6:14 ff.). In what has been set forth, the manner of sacrificing is given to the priests, and the observances by which God might be seen to be worshipped, or the people to be purified, or provision also be made for the priests and ministers in what was needful for their living. For in the sacrifice a measure of the fine flour to be offered is fixed, which is called the tenth part of an ephah; oil is poured over it and frankincense placed upon it. But when it has come to the altar, the priest, it says, shall take a full handful from it, so as to enclose within the fullness of his hand both the oil which was poured on and the frankincense which was placed on top, so that this may be a libation and sacrifice to God for an odour of sweetness. The rest, it says, is to remain for the priests to eat; but the law has laid down that it is to be eaten in a holy place, in the court of the tabernacle, so that nothing of it is leavened. For this portion, it says, I have given to the priests, and these are the Holy of holies. And it wished this also to be observed, that only males should eat of it, and no woman should touch it. It adds this too, that whoever touches it is sanctified. But if we should wish now to inquire of those who are Jews openly, about each point, for what reason this was said in this way or that in another way, they will satisfy us with a peremptory answer, saying: So it seemed good to the giver of the law; no one questions his Lord. And so, yielding to them in the rest, let us inquire about this last saying, that they may tell how everyone who touches the sacrifice of the holy things is sanctified. If a murderer touches it, if a profane man, if an adulterer, if an incestuous man, will he be sanctified? For He made no exception, but said: "Everyone who touches them shall be sanctified." For let us suppose that the state of that temple were even now intact, that victims were offered, sacrifices consumed. Someone wicked, unjust, impure has entered the temple, found the flesh from the sacrifices set out, and touched it: will he at once be pronounced sanctified? By no means; neither the nature of the thing nor the truth of religion admits this. And therefore we must return to the evangelical and apostolic expositions, so that the law can be understood. For unless the Gospel has taken away the veil from the face of Moses, his countenance cannot be seen, nor his sense understood. See, then, how in the Church the disciples of the apostles stand by the things which Moses wrote and defend them, that they both can be fulfilled and were written reasonably. But the teachers of the Jews, following the letter, make these things both impossible and irrational.
8. Igitur sacrificium, pro quo haec omnia sacrificia in typo et figura praecesserant, unum et perfectum, immolatus est Christus. Hujus sacrificii carnem si quis tetigerit, continuo sanctificatur. Si
8. The sacrifice, therefore, for which all these sacrifices had gone before in type and figure, one and perfect, is Christ, who was sacrificed. If anyone touches the flesh of this sacrifice, he is at once sanctified. If
Editors' notes and page, col. 442
Footnotes
(96) ‹anchor: si incestus› · call in col 442
Idem ms., « si incestus. » Libb. editi, « si incestuosus. »
The same manuscript has "si incestus" (if unchaste); the printed books, "si incestuosus" (if incestuous).
(printed under page 225)
Page
- running head: IN LEVITICUM HOMILIA IV. 442
- marginal letters: A hanc dedi ab hostiis Domini; B quod superpositum est, ut sit hoc libamen; C cedentes eis in caeteris; D men abstulerit Evangelium de facie Moysi
- old-edition numerals: 203 after concludat
immundus est, mundatur; si in plaga est, sanatur. Sic denique intellexit illa, de qua paulo ante memoravi, quae profluvium sanguinis patiebatur, quia ipse esset caro sacrificii, et caro Sancta sanctorum; et quia vere intellexit quae esset caro Sancta sanctorum, idcirco accessit. Et ipsam quidem carnem sanctam contingere non audet: nondum enim mundata fuerat, nec quae perfecta sunt, apprehenderat; sed fimbriam tetigit vestimenti, quo sancta caro tegebatur, et fideli tactu virtutem elicuit ex carne, quae se et ab immunditia sanctificaret, et a plaga quam patiebatur sanaret. Non tibi videntur isto magis ordine stare posse dicta Moysi, quibus dicit: Omnis qui tetigerit ex carnibus sanctis sanctificabitur? Has enim carnes, quas nos exposuimus, tetigerunt omnes qui ex gentibus crediderunt. Has tetigit et ille, qui dicebat: « Fuimus enim et nos aliquando stulti et increduli, errantes, servientes desideriis et voluptatibus variis, in malitia et invidia agentes, odibiles, odientes invicem. Sed cum benignitas et humanitas illuxit Salvatoris nostri Dei, salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti. » Et alibi dicit: « Et haec, inquit, quidem fuistis, sed justificati estis, sed sanctificati estis in nomine Domini nostri Jesu Christi, et in spiritu Dei nostri. » Si enim, ut diximus, tangat quis carnem Jesu eo modo quo supra exposuimus, tota fide, omni obedientia accedat ad Jesum, tanquam ad Verbum carnem factum, iste tetigit carnem sacrificii, et sanctificatus est. Tangit autem carnes Verbi et ille, de quo dicit Apostolus: « Perfectorum autem est cibus solidus eorum qui pro possibilitate sumendi exercitatos habent sensus ad discretionem boni ac mali. » Tangit ergo et ille carnem Verbi Dei, qui interiora ejus discutit, et occulta potest explanare mysteria. Et nos si haberemus talem intellectum, possemus singula quae scribuntur in lege, spiritali interpretatione discernere, et obtectum uniuscujusque sermonis sacramentum, in lucem scientiae subtilioris educere; si ita docere possemus Ecclesiam, ut nihil ex his quae lecta sunt remaneret ambiguum, nihil relinqueretur obscurum, fortassis et de nobis dici poterat, quia tetigimus carnes sanctas Verbi Dei et sanctificati sumus. Sic autem accipio et illud quod dictum est, quia omnes masculi ex sacerdotibus edent eam. Nulla enim femina, nec remissa et dissoluta anima poterit edere carnes sanctas Verbi Dei. Masculus quaeritur qui eas edat. Masculi denique sunt, qui perducuntur ad numerum, nusquam feminae, nusquam parvuli numerantur. Unde et Apostolus dicebat: « Cum autem factus sum vir, deposui quae erant parvuli. » Talis ergo iste masculus, et talis
is unclean, he is cleansed; if he is in a plague, he is healed. Thus, in short, did she understand, of whom I made mention a little before, who suffered a flow of blood (Mark 5), that He Himself was the flesh of the sacrifice, and the flesh Holy of holies; and because she truly understood what was the flesh Holy of holies, therefore she drew near. And indeed she does not dare to touch the holy flesh itself: for she had not yet been cleansed, nor had she grasped the things that are perfect; but she touched the fringe of the garment by which the holy flesh was covered, and by a faithful touch drew from the flesh a power which both sanctified her from uncleanness and healed her of the plague she was suffering. Do not the words of Moses seem to you better able to stand in this order, in which he says: Everyone who touches any of the holy flesh shall be sanctified? For all who have believed from among the gentiles have touched this flesh which we have expounded. He too touched it who said: "For we also were once foolish and unbelieving, going astray, slaves to various desires and pleasures, living in malice and envy, hateful, hating one another. But when the kindness and humanity of God our Saviour shone forth, He saved us through the washing of regeneration and renewal of the Holy Spirit" (Titus 3:3). And elsewhere he says: "And such indeed you were," he says, "but you have been justified, but you have been sanctified in the name of our Lord Jesus Christ and in the Spirit of our God" (1 Cor. 6:11). For if, as we have said, anyone touches the flesh of Jesus in the way we have expounded above, and approaches Jesus with entire faith, with all obedience, as the Word made flesh, he has touched the flesh of the sacrifice and has been sanctified. And he also touches the flesh of the Word of whom the Apostle says: "But solid food is for the perfect, for those who, according to their capacity of taking it, have senses trained for the discernment of good and evil" (Heb. 5:14). He, therefore, also touches the flesh of the Word of God who examines its inner parts and can explain its hidden mysteries. And we too, if we had such understanding, could discern by spiritual interpretation each thing that is written in the law, and bring out into the light of a finer knowledge the covered sacrament of every saying; if we could so teach the Church that nothing of what has been read remained doubtful, nothing was left obscure, perhaps it could be said of us too that we have touched the holy flesh of the Word of God and have been sanctified. And so I take that saying too, that all the males among the priests shall eat it. For no woman, no slack and dissolute soul, will be able to eat the holy flesh of the Word of God. A male is sought to eat it. Males, after all, are those who are brought into the count; women are nowhere counted, nor little children. Hence the Apostle too said: "But when I became a man, I put away the things that were a child's" (1 Cor. 13:11). Such, then, is this male, and such
Editors' notes and page, col. 443
Footnotes
Scripture references 73 ‹anchor: call above the visible part of the page› · call in col 443 (not visible) Marc. V.
Mark 5.
74 ‹anchor: call above the visible part of the page› · call in col 443 (not visible) Tit. III, 3.
Titus 3:3.
75 ‹anchor: call above the visible part of the page› · call in col 443 (not visible) I Cor. VI, 11.
1 Cor. 6:11.
76 ‹anchor: de quo dicit Apostolus› · call in col 443 Hebr. V, 14.
Heb. 5:14.
77 ‹anchor: Apostolus dicebat› · call in col 443 I Cor. XIII, 11.
1 Cor. 13:11.
78 ‹anchor: call above the visible part of the page› · call in col 444 (not visible) Philip. IV, 18.
Phil. 4:18.
79 ‹anchor: call above the visible part of the page (quotation "qui parce seminat" at the head of col 444)› · call in col 444 (not visible) II Cor. IX, 6.
2 Cor. 9:6.
80 ‹anchor: praecipit, dicens› · call in col 444 Levit. VI, 16.
Lev. 6:16.
81 ‹anchor: idem Moyses dicit› · call in col 444 Deut. XXXII, 7.
Deut. 32:7.
82 ‹anchor: Additur in sequentibus› · call in col 444 Levit. VI, 19 et seqq.
Lev. 6:19 ff.
Editors' notes (printed under page 226)
(97) ‹anchor: call above the visible part of the page› · call in col 443 (not visible)
Idem ms., « sanctificatur si immundus est, sanatur si in plaga est. »
The same manuscript has "he is sanctified if he is unclean, he is healed if he is wounded".
(printed under page 226)
Page
- running head: 443 ORIGENIS
- marginal letters: A immundus est, mundatur; B diderunt. Has tetigit et ille; C autem carnes Verbi et ille; D est, quia omnes masculi ex sacerdotibus
- old-edition numerals: (none)
vir quaeritur, qui carnes sanctas possit comedere, et comedere non in quocunque loco, sed in loco sancto, intra atrium tabernaculi. Audiant haec qui scindunt Ecclesiam, et peregrinas ac pravas inducentes doctrinas putant se sacras carnes extra templum Dei, et extra aulam Dominicam posse comedere. Profana sunt eorum sacrificia, quae contra mandati legem geruntur. In loco sancto edi jubentur intra atria tabernaculi testimonii. Atria tabernaculi testimonii sunt, quae fidei murus ambit, spei columnae suspendunt, charitatis amplitudo dilatat. Ubi haec non sunt, carnes sanctae nec haberi possunt, nec comedi.
is the man sought who can eat the holy flesh, and eat it not in any place whatever, but in a holy place, within the court of the tabernacle. Let those hear this who split the Church, and, bringing in foreign and perverse doctrines, think they can eat the sacred flesh outside the temple of God and outside the Lord's court. Their sacrifices, which are performed against the law of the commandment, are profane. They are commanded to be eaten in a holy place, within the courts of the tabernacle of the testimony. The courts of the tabernacle of the testimony are those which the wall of faith surrounds, the pillars of hope hold up, the breadth of charity widens. Where these are not, the holy flesh can neither be had nor eaten.
9. Bene autem quod et ea, quae ex sacrificio similaginis offeruntur, plena manu cum oleo offeruntur et thure, in odorem suavitatis Domino. Istum locum breviter explanavit apostolus Paulus ad Philippenses, dicens: « Repletus sum accipiens ab Epaphrodito, ea quae a vobis missa sunt in odorem suavitatis, hostiam acceptam, placentem Deo. » In quo ostendit, quod misericordia quidem, quae erga pauperes fit, oleum infundit in sacrificio Dei; ministerium vero quod sanctis defertur, suavitatem thuris imponit. Sed hoc plena manu fieri debere praecipitur. Sic enim idem Apostolus dicit, quia « qui parce seminat, parce et metet. Qui autem seminat in benedictione, de benedictione et metet vitam aeternam. » Est tamen aliquid in ipso sacrificio, quod memoriale appellatur, quod offerri Domino dicitur. Ego si possem die ac nocte in lege Domini meditari, et omnes Scripturas memoria retinere, memoriale sacrificii mei Domino obtulissem. Certe si non omnia possumus, saltem ea quae nunc docentur in ecclesia, vel quae recitantur, memoriae commendemus; ut exeuntes de ecclesia, et agentes opera misericordiae, et implentes divina praecepta, sacrificium cum thure et oleo offeramus in memoriam Domino. Ex his ergo edocemini, ut quae audistis in ecclesia, tanquam munda animalia, veluti ruminantes ea revocetis ad memoriam, et cum corde vestro quae dicta sunt conferatis. Quod si aliqua memoriae superfuerint, et intellectum vestrum superaverint, facite quod praesentis mandati auctoritas praecipit, dicens: « Quod autem superfuerit ex his, manducabunt Aaron et filii ejus. » Si quid superaverit et excesserit intellectum tuum vel memoriam tuam, serva Aaron: hoc est, reserva sacerdoti, reserva doctori, ut ipse hoc manducet, ipse discutiat, ipse exponat; sicut et alibi idem Moyses dicit: « Interroga patres tuos, et annuntiabunt tibi, presbyteros tuos, et dicent tibi. » Ipsi enim sciunt quomodo haec azyma debeant manducari, et in azymis sinceritatis et veritatis exponi.
9. And it is well that the things too which are offered from the sacrifice of fine flour are offered with a full hand, with oil and frankincense, for an odour of sweetness to the Lord. The apostle Paul explained this passage briefly to the Philippians, saying: "I am filled, having received from Epaphroditus the things sent from you, for an odour of sweetness, an acceptable victim, pleasing to God" (Phil. 4:18). In this he shows that mercy, which is shown towards the poor, pours oil on the sacrifice of God, while the service rendered to the saints lays on it the sweetness of frankincense. But it is commanded that this be done with a full hand. For so the same Apostle says that "he who sows sparingly will also reap sparingly. But he who sows in blessing will also reap eternal life from blessing" (2 Cor. 9:6). Yet there is something in the sacrifice itself which is called the memorial, which is said to be offered to the Lord. If I could meditate on the law of the Lord day and night, and keep all the Scriptures in memory, I should have offered the memorial of my sacrifice to the Lord. Certainly, if we cannot do all things, let us at least commit to memory the things which are now taught in the church, or which are read aloud; so that, going out from the church, and doing works of mercy, and fulfilling the divine commandments, we may offer to the Lord a sacrifice with frankincense and oil for a memorial. Learn from this, then, that like clean animals, as if chewing the cud, you should call back to memory the things which you have heard in the church, and compare in your heart the things which have been said. But if some things remain over beyond your memory and surpass your understanding, do what the authority of the present commandment enjoins, saying: "But what remains over of these, Aaron and his sons shall eat" (Lev. 6:16). If anything remains over and exceeds your understanding or your memory, keep it for Aaron: that is, reserve it for the priest, reserve it for the teacher, that he himself may eat it, he himself examine it, he himself expound it; as the same Moses says elsewhere too: "Ask your fathers, and they will declare it to you; your elders, and they will tell you" (Deut. 32:7). For they know how these unleavened loaves ought to be eaten, and to be expounded in the unleavened bread of sincerity and truth.
10. Additur in sequentibus: « Et locutus est
10. In what follows there is added: "And [the Lord] spoke (Lev. 6:19 ff.)
Editors' notes and page, col. 444
Footnotes
(98) ‹anchor: quae audistis› · call in col 444
Idem ms., « audistis. » Libb. editi, « auditis. »
The same manuscript has "audistis" (you have heard); the printed books, "auditis" (you hear).
(printed under page 226)
(99) ‹anchor: manducabunt› · call in col 444
Idem ms., « ex his, manducabunt. » Libb. editi, « ex iis manducabit. » Infra idem ms., « idem Moyses dicit. » Libb. editi, « ipse Moyses dicit. »
The same manuscript has "of these, they shall eat"; the printed books, "of them he shall eat". Below, the same manuscript has "the same Moses says"; the printed books, "Moses himself says".
(printed under page 226)
Page
- running head: ORIGENIS 444
- marginal letters: A vir quaeritur, qui carnes sanctas possit comedere; B Istum locum breviter explanavit apostolus Paulus; C Domini meditari, et omnes Scripturas; D quid superaverit et excesserit intellectum
- old-edition numerals: 204 before similaginis
Dominus ad Moysen, dicens : Hoc munus Aaron et filiorum ejus, quod offerent Domino in die qua unxeris cum, decimam partem ephi similaginis in sacrificio semper, dimidium ejus mane, et dimidium ejus post meridiem. In sartagine ex oleo fiet et conspersam offeret eam teneram, sacrificium de fragmentis, sacrificium in odorem suavitatis Domino. Sacerdos qui unctus fuerit pro eo ex filiis ejus, faciat ea : lex aeterna : omnia consummabuntur. Et omne sacrificium sacerdotis holocaustum erit, et non edetur. » In caeteris quidem praeceptis, pont⟨i⟩fex in offerendis sacrificiis populo praebet officium ; in hoc vero mandato, quae propria sunt curat, et quod ad se spectat, exsequitur. Jubetur enim ex die, qua unctus fuerit, semper et in perpetuum offerre similaginem oleo conspersam, teneram ex sartagine. Idque cognominat sacrificium ex fragmentis, in odorem suavitatis ; et hoc lege aeterna permanere, et transmitti ad posteros jubet. Addit sane observandum, ne ullum sacrificium sacerdotis, hoc est, quod pro seipso offeret, edatur a quoquam ; sed holocaustum fiat, quod est igni absumi. Praeceptum quidem secundum litteram clarum est, velim tamen videre qui in hoc typus, et quae figura formetur. Dimidium sacrificii hujus mane vult offerri, et dimidium vespere, certa mensura similae oleo conspersae tenerae a sartagine. Vide si non, ut ego suspicor, sacrificium sacerdotis haec ipsa sit lex, quae per Moysen promulgatur, cujus dimidium mane jubetur offerri, dimidium vero ad vesperam. Quam legem in duas partes dividi praecepit, in litteram videlicet et spiritum. Et dimidiam quidem partem, quae est littera, offerri jubet mane, primo scilicet legis tempore : quod illis quibus tunc secundum litteram data est, novam lucem et novum protulit diem, dimidium vero ejus offerri jussit in vesperam. In vespera enim nobis datus est Salvatoris adventus, in quo pars illa dimidia, hoc est sensus vel spiritus legis, secundum quod lex spiritalis est, offeratur oleo conspersa tenera. Oleum ad misericordiam revocatur, quae debet in sacerdotibus abundare. Tenera ad subtilem et puram intelligentiam pertinet. Quod autem a sartagine dioitur, puto quod districtum, et multa continentia aridum, et torridum velit esse sacerdotem, in quo nihil remissum haberi ad luxuriam, nihil fluitans ad libidinem possit. Quod autem sacrificium ipsum ex fragmentis nominavit in odorem suavitatis, puto quod fragmenta sacerdotum velit intelligi : cum legis per eos littera frangitur, et cibus ex ea latens intrinsecus spiritalis elicitur ; ut audientes turbae reficiantur,
the Lord to Moses, saying: This is the offering of Aaron and of his sons, which they shall offer to the Lord on the day on which you anoint him: the tenth part of an ephah of fine flour in sacrifice continually, half of it in the morning and half of it after midday. It shall be made in a frying pan with oil, and he shall offer it moistened, tender, a sacrifice of fragments, a sacrifice for an odour of sweetness to the Lord. The priest from among his sons who shall have been anointed in his place shall do these things: an everlasting law: all shall be consumed. And every sacrifice of a priest shall be a whole burnt offering, and shall not be eaten.” In the other precepts, indeed, the high priest renders a service to the people in offering sacrifices; but in this commandment he attends to what is his own, and carries out what concerns himself. For he is commanded, from the day on which he was anointed, always and in perpetuity to offer fine flour moistened with oil, tender, from the frying pan. And this he names a sacrifice of fragments, for an odour of sweetness; and he commands that it abide by everlasting law and be handed down to posterity. He adds, to be sure, something to be observed: that no sacrifice of the priest, that is, what he would offer for himself, is to be eaten by anyone, but it is to become a whole burnt offering, that is, to be consumed by fire. The precept according to the letter is clear; yet I should like to see what type is formed in this, and what figure. He wants half of this sacrifice to be offered in the morning and half in the evening, a fixed measure of fine flour moistened with oil, tender, from the frying pan. See whether, as I suspect, the priest’s sacrifice is not this very law which is promulgated through Moses, half of which is commanded to be offered in the morning, but half towards evening. This law he commanded to be divided into two parts, namely into letter and spirit. And the half part, which is the letter, he commands to be offered in the morning, that is, in the first time of the law: for those to whom it was then given according to the letter it brought forth a new light and a new day; but the half of it he commanded to be offered towards evening. For in the evening the coming of the Saviour was given to us, in which that half part, that is, the sense or spirit of the law, according as the law is spiritual, is offered moistened with oil, tender. The oil is referred to mercy, which ought to abound in priests. “Tender” pertains to a subtle and pure understanding. But as for its being said “from the frying pan”, I think he wants the priest to be strict, and dry with much continence, and parched, one in whom nothing slack towards luxury, nothing flowing towards lust, can be found. And as for his naming the sacrifice itself “of fragments, for an odour of sweetness”, I think he wants the fragments of the priests to be understood: when through them the letter of the law is broken, and the spiritual food lying hidden within it is drawn out, so that the listening crowds may be refreshed,
Editors' notes and page, col. 445
Footnotes
(83) ‹anchor: not visible› · call in col 445 (call above the image)
Matth. XIV.
Matthew 14.
(printed under page 227)
(84) ‹anchor: not visible› · call in col 445 (call above the image)
Apoc. XIV, 6.
Revelation 14:6.
(printed under page 227)
(1) ‹anchor: not visible› · call in col 445 (call above the image)
Idem ms., « et conspersam; » et paulo post, « sacrificium de fragmentis, sacrificium in odorem. » In antea editis legitur, « conspersa, » et post « fragmentis » non repetitur « sacrificium. » Infra idem ms., « lex aeterna. » Libb. editi, « lege aeterna. »
The same manuscript has "and sprinkled [accusative]"; and a little after, "a sacrifice of fragments, a sacrifice for an odour." In the earlier editions one reads "sprinkled [nominative]," and after "fragments" "sacrifice" is not repeated. Below, the same manuscript has "an eternal law"; the printed books, "by an eternal law."
(printed under page 227)
(2) ‹anchor: not visible› · call in col 445 (call above the image)
Idem codex Sangerm., « offeret. » Libb. editi, « offert. » Infra idem ms., « jubetur offerri. » Libb. editi, « jubetur offerre. »
The same Saint-Germain codex has "shall offer"; the printed books, "offers." Below, the same manuscript has "is commanded to be offered"; the printed books, "is commanded to offer."
(printed under page 227)
(3) ‹anchor: not visible› · call in col 445 or 446 (call above the image)
Idem ms., « sunt. » Libb. editi, « est. »
The same manuscript has "are"; the printed books, "is."
(printed under page 227)
Page
- running head: 445 IN LEVITICUM HOM[...] (running head crossing both columns; continues on col. 446 as "...VITICUM HOMILIA V.")
- marginal letters: A ‹Dominus ad Moysen, dicens›; B ‹offerre similaginem oleo›; C ‹legem in duas partes›; D ‹dum velit esse sacerdotem›
- old-edition numerals: (none)
sicut et Dominus fecisse refertur in Evangeliis, ubi benedixit panes, et dedit discipulis, et discipuli confringentes apposuerunt turbis. Et cum satiati fuissent omnes, superfuerunt, inquit, fragmentorum cophini duodecim. Istud est ergo sacrificium ex fragmentis, cum minutatim quae sunt legis sancta discutimus, ut spiritalem ex his cibum purumque capiamus. Et haec, inquit, est lex aeterna. Joannes quidem apostolus in Apocalypsi dicit esse Evangelium aeternum : invenimus et hic scriptum esse legem aeternam, sed isti qui legem secundum litteram sequi volunt, velim mihi nunc dicerent quomodo lex hujus sacrificii esse possit aeterna : cum utique destructo templo, subverso altari, et omnibus quae dicebantur sancta profanatis, ritus iste sacrificiorum non potuerit permanere. Quomodo ergo aeternum dicent, quod olim cessasse et finitum esse jam constat ? Restat ut secundum eam partem lex haec aeterna dicatur, qua nos dicimus legem esse spiritalem, et per eam spiritalia posse offerri sacrificia, quae neque interrumpi unquam neque cessare possunt. Non enim in loco sunt, qui subvertitur, aut in tempore quod mutatur, sed in fide credentis, et in corde sacrificantis. Sane quod ait, Non edetur de sacrificio sacerdotis, sed holocaustum erit, certum est ad Domini et Salvatoris nostri personam referri. De illius enim sacrificio non edetur, sed holocaustum erit. Hoc in loco sacrificium, verbum ipsum accipiendum est, et doctrina, de qua nullus edet, hoc est nullus disputat, nullus retractat, sed holocaustum est. Quidquid enim dixit, quidquid statuit, aeterna consecratione perdurat, nec aliquis ita insanus invenitur aut profanus, qui retractare de ejus sermonibus possit ; quos tanquam holocaustum, sacrificium Deo oblatum, in omni cultu et veneratione habere debemus : quia « coelum et terra transibunt, verba autem ejus non transibunt, » sed semper manent, sicut et ipse semper manet. Per ipsum Deo Patri cum Spiritu sancto gloria et imperium in saecula saeculorum. Amen.
just as the Lord too is related in the Gospels to have done, where He blessed the loaves and gave them to the disciples, and the disciples, breaking them, set them before the crowds. And when all had been filled, there remained over, it says, twelve baskets of fragments (Matt. 14). This, then, is the sacrifice of fragments: when we examine bit by bit the holy things of the law, so as to take from them a spiritual and pure food. And this, it says, is an everlasting law. John the apostle, indeed, says in the Apocalypse that there is an everlasting Gospel (Rev. 14:6); we have found here too that it is written that the law is everlasting. But those who wish to follow the law according to the letter, I should like them now to tell me how the law of this sacrifice can be everlasting, when surely, with the temple destroyed, the altar overturned, and all the things that were called holy profaned, this rite of sacrifices could not endure. How then will they call everlasting what is agreed to have ceased long ago and to be already at an end? It remains that this law be called everlasting according to that part by which we say that the law is spiritual, and that through it spiritual sacrifices can be offered, which can neither ever be interrupted nor cease. For they are not in a place, which is overturned, or in a time, which is changed, but in the faith of the believer and in the heart of the one who sacrifices. As for his saying, “It shall not be eaten of the priest’s sacrifice, but it shall be a whole burnt offering,” it is certain that this is to be referred to the person of our Lord and Saviour. For of His sacrifice none shall eat, but it shall be a whole burnt offering. In this place the sacrifice is to be taken as the word itself and the doctrine, of which no one shall eat, that is, no one disputes it, no one goes back over it, but it is a whole burnt offering. For whatever He said, whatever He ordained, endures with an everlasting consecration, nor is anyone found so insane or so profane as to be able to go back over any of His sayings; these we ought to hold in all worship and veneration as a whole burnt offering, a sacrifice offered to God: because “heaven and earth shall pass away, but His words shall not pass away” (Matt. 24:35), but they always abide, just as He Himself always abides. Through Him to God the Father with the Holy Spirit be glory and dominion for ages of ages. Amen.
HOMILIA V. De eo quod scriptum est : « Haec lex peccati : in loco quo jugulabuntur holocausta, occident et id quod peccati est, » etc.
HOMILY V. On what is written: “This is the law of sin: in the place where the whole burnt offerings shall be slain, they shall kill also that which is of sin,” etc.
1. « Et locutus est Dominus ad Moysen dicens : Loquere ad Aaron, et ad filios ejus dicens : Haec est lex peccati : In loco quo jugulantur holocausta, occident et id quod peccati est contra Dominum : Sancta sanctorum sunt. Sacerdos qui offeret illud, in loco sancto edet, in atrio tabernaculi testimonii.
1. “And the Lord spoke to Moses, saying: Speak to Aaron and to his sons, saying: This is the law of sin: in the place where the whole burnt offerings are slain, they shall kill also that which is of sin before the Lord: they are holy of holies. The priest who shall offer it shall eat it in a holy place, in the court of the tabernacle of testimony.
Editors' notes and page, col. 446
Footnotes
(85) ‹anchor: verba autem ejus non transibunt› · call in col 446
Matth. XXIV, 15.
Matthew 24:15 [as printed; the words quoted are Matthew 24:35].
(printed under page 227)
(4) ‹anchor: nec aliquis ita insanus› · call in col 446
Idem ms., « ita insanus. » In antea editis deest, « ita. »
The same manuscript has "so mad." In the earlier editions "so" is missing.
(printed under page 227)
(5) ‹anchor: in loco quo jugulantur› · call in col 446
Codex Sangerm., « jugulantur. » Libb. editi, « jugulabuntur. » Infra idem ms., « sacerdos qui offeret. » Libb. editi, « sacerdos qui offert. »
The Saint-Germain codex has "are slaughtered"; the printed books, "will be slaughtered." Below, the same manuscript has "the priest who shall offer"; the printed books, "the priest who offers."
(printed under page 227)
Page
- running head: [...]VITICUM HOMILIA V. 446 (running head crossing both columns, begun on col. 445 as "IN LEVITICUM HOM...")
- marginal letters: A ‹ciantur, sicut et Dominus›; B ‹tur sancta profanatis›; C ‹edet, hoc est nullus›; D ‹peccati est, » etc.›
- old-edition numerals: 205 after ‹aeternam,›
- other: Migne's foot note prints "Matth. XXIV, 15." for words of Matt. 24:35; the English gives the right reference.
Omnis qui tangit de carnibus ejus, sanctificabitur ; et cuicunque aspersum fuerit ex sanguine ejus, super vestimentum quodcunque respersum fuerit, et ipsum lavabitur in loco sancto. Et vas fictile in quocunque coctum fuerit, confringetur : si autem in vase aereo coctum fuerit, defricabit illud et diluet aqua. Omnis masculus ex sacerdotibus edet ea : Sancta sanctorum sunt Domino. Et omnia quae pro peccato sunt, ex quibus illatum fuerit a sanguine eorum in tabernaculo testimonii deprecari in loco sancto, non edentur, sed igni comburentur. » Haec omnia nisi alio sensu accipiamus, quam litterae textus ostendit, sicut saepe jam diximus, cum in ecclesia recitantur, obstaculum magis et subversionem Christianae religioni, quam hortationem aedificationemque praestabunt. Si vero discutiatur et inveniatur quo sensu haec dicta sunt, et digne Deo qui haec scribere dicitur, advertantur, fiet quidem Judaeus qui haec audit, sed non ille qui in manifesto, sed qui in occulto Judaeus est : secundum illam differentiam Judaei, quam distinguit apostolus Paulus dicens : « Non enim qui in manifesto Judaeus est, neque quae manifeste in carne est circumcisio, sed qui in occulto Judaeus est circumcisione cordis, qui spiritu, non littera, cui laus non ab hominibus, sed ex Deo est. » Quam differentiam Judaei visibilis et Judaei invisibilis non intelligentes impii haeretici, non solum ab his Scripturis refugerunt, sed et ab ipso Deo, qui legem hanc et Scripturas divinas hominibus dedit, atque alium sibi deum, praeter illum qui coelum et terram condidit, confinxerunt, cum utique fidei veritas unum eumdemque Deum legis et Evangeliorum teneat, visibilium et invisibilium creatorem : quia et cognationem plurimam visibilia cum invisibilibus servant, ita ut Apostolus dicat, quia « invisibilia Dei a creatura mundi per ea quae facta sunt, intellecta conspiciuntur. » Sicut ergo cognationem sui ad invicem gerunt visibilia et invisibilia, terra et coelum, anima et caro, corpus et spiritus, et ex horum conjunctionibus constat hic mundus ; ita etiam sanctam Scripturam credendum est ex visibilibus et invisibilibus constare : veluti ex corpore quodam, litterae scilicet quae videtur ; et anima, sensus qui intra ipsam deprehenditur ; et spiritu, secundum id quod etiam quaedam in se coelestia teneat, ut Apostolus dicit, quia « exemplari et umbrae deserviunt coelestium. » Quia ergo haec ita se habent, invocantes Deum, qui fecit Scripturae animam, et corpus et spiritum : corpus quidem iis qui ante nos fuerunt, animam vero nobis, spiritum autem iis qui
Everyone who touches any of its flesh shall be sanctified; and on whomever any of its blood is sprinkled, upon whatever garment it is sprinkled, that too shall be washed in a holy place. And the earthen vessel in which it is cooked shall be broken; but if it is cooked in a bronze vessel, he shall scour it and rinse it with water. Every male among the priests shall eat these things: they are holy of holies to the Lord. And all things that are for sin, from which some of their blood shall have been brought into the tabernacle of testimony to make supplication in the holy place, shall not be eaten, but shall be burned with fire” (Lev. 6:24 ff.). All these things, unless we take them in a sense other than the one the text of the letter shows, will, as we have often said already, when they are read out in church, furnish an obstacle and an overthrow to the Christian religion rather than exhortation and edification. But if it is examined and found in what sense these things were said, and they are perceived in a manner worthy of God, who is said to write them, then he who hears them does indeed become a Jew, though not the one who is a Jew openly, but the one who is a Jew in secret: according to that distinction of the Jew which the apostle Paul draws, saying: “For he is not a Jew who is one openly, nor is circumcision that which is openly in the flesh; but he who is a Jew in secret, by circumcision of the heart, in spirit, not in the letter, whose praise is not from men but from God” (Rom. 2:29). Not understanding this distinction between the visible Jew and the invisible Jew, the impious heretics have fled not only from these Scriptures but also from God Himself, who gave this law and the divine Scriptures to men, and have fabricated for themselves another god besides Him who founded heaven and earth, whereas the truth of the faith surely holds one and the same God of the law and of the Gospels, the Creator of things visible and invisible: for the visible things also keep a very great kinship with the invisible, so that the Apostle says that “the invisible things of God from the creation of the world are clearly seen, being understood through the things that are made” (Rom. 1:20). As, therefore, visible and invisible things, earth and heaven, soul and flesh, body and spirit, bear a kinship to one another, and this world consists of their conjunctions, so too we must believe that holy Scripture consists of visible and invisible things: as it were of a certain body, namely of the letter, which is seen; and of a soul, the sense which is discovered within it; and of a spirit, according as it also holds certain heavenly things in itself, as the Apostle says, that “they serve the pattern and shadow of heavenly things” (Heb. 8:5). Since, therefore, these things are so, calling upon God, who made the soul and body and spirit of Scripture: the body for those who were before us, the soul for us, and the spirit for those who
Editors' notes and page, col. 447
Footnotes
(86) ‹anchor: not visible› · call in col 447 (call above the image)
Levit. VI, 24 et seqq.
Leviticus 6:24 and following.
(printed under page 228)
(87) ‹anchor: not visible› · call in col 447 (call above the image)
Rom. II, 29.
Romans 2:29.
(printed under page 228)
(88) ‹anchor: ut Apostolus dicat› · call in col 447
Rom. I, 20.
Romans 1:20.
(printed under page 228)
(89) ‹anchor: ut Apostolus dicit› · call in col 447
Hebr. VIII, 5.
Hebrews 8:5.
(printed under page 228)
(6) ‹anchor: not visible› · call in col 447 (call above the image; numeral damaged in the print)
Idem ms., « vase aereo. » Libb. editi, « vas aereum. »
The same manuscript has "in a bronze vessel"; the printed books, "a bronze vessel."
(printed under page 228)
(7) ‹anchor: not visible› · call in col 447 (call above the image)
Idem ms., « hortationem. » Libb. editi, « rationem. » Ibidem ms., « discutiatur et inveniatur. » Libb. editi, « discutiantur et inveniantur. » Paulo post idem ms., « digne Deo qui haec scribere dicitur. » Libb. editi, « digne Deo quae hic scribuntur. »
The same manuscript has "exhortation"; the printed books, "reason." In the same place the manuscript has "let it be examined and found"; the printed books, "let them be examined and found." A little after, the same manuscript has "worthily of God, who is said to write these things"; the printed books, "worthily of God, the things that are written here."
(printed under page 228)
(8) ‹anchor: not visible› · call in col 447 (call above the image)
Nomen « Paulus » deest in antea editis, sed reperitur in codice ms. Sangerm.
The name "Paul" is missing in the earlier editions, but is found in the Saint-Germain manuscript codex.
(printed under page 228)
(9) ‹anchor: cui laus› · call in col 447
Codex Sangerm. « cui laus. » Libb. editi, « cujus laus. »
The Saint-Germain codex has "to whom praise"; the printed books, "whose praise."
(printed under page 228)
(10) ‹anchor: not visible› · call in col 447 (call above the image)
Idem ms., « carnem; sed spiritum. » Libb. editi, « carne, sed spiritu. » Paulo post idem ms., « quae in praesenti. » Libb. editi, « quae paulo ante. »
The same manuscript has "the flesh [accusative], but the spirit [accusative]"; the printed books, "in the flesh, but in the spirit." A little after, the same manuscript has "which at present"; the printed books, "which a little before."
(printed under page 228)
Page
- running head: 447 ORIGENIS
- marginal letters: A ‹monii. Omnis qui tangit›; B ‹tionem (7) aedificationemque›; C ‹hanc et Scripturas divinas›; D ‹intra ipsam deprehenditur›
- old-edition numerals: (none)
in futuro haereditatem vitae aeternae consequentur, per quam perveniant ad regna coelestia : eam nunc quam diximus legis animam requiramus, quantum ad praesens interim spectat. Nescio autem si possumus etiam ad spiritum ejus ascendere in his, quae nobis de sacrificiis lecta sunt. Debemus enim eum, quem diximus in occulto Judaeum, sicut ostendimus quia non carne, sed corde circumciditur ; ita ostendere quia et sacrificat non in carne, sed corde, et quia edet de sacrificiis non carnem, sed spiritum.
will in the future obtain the inheritance of eternal life, through which they may arrive at the heavenly kingdoms: let us now seek that which we have called the soul of the law, as far as concerns the present for the time being. But I do not know whether we can also ascend to its spirit in these things that have been read to us about the sacrifices. For just as we have shown that he whom we have called the Jew in secret is circumcised not in the flesh but in the heart, so we ought to show that he also sacrifices not in the flesh but in the heart, and that he eats of the sacrifices not flesh but spirit.
2. Sed videamus jam quae sunt illa quae referuntur in lege. « Et locutus est, inquit, Dominus ad Moysen dicens : Loquere ad Aaron, et filios ejus dicens : Haec lex peccati ; » et caetera quae in praesenti recitata sunt. Et ante jam dixisse nos memini, quia lex non semper eisdem datur : sed alia quidem datur filiis Israel, alia autem filiis Aaron, alia etiam, sicut jampridem observavimus, Moysi et Aaron : est et alia lex quae soli Moysi datur, ita ut nec Aaron legis ipsius particeps fiat. Quarum per singula distinctiones et diversitates, quis ita scientiae dono illuminatus a Deo est, ut possit integre aperteque disserere ? Invenimus enim in consequentibus praeceptum Domini ad solum Moysen dari, et juberi ut pectusculum arietis perfectionis Moysi d⟨e⟩tur, sicut praecepit, inquit, Dominus Moysi. In qua portione neque Aaron, neque filii ejus participes fiunt. Et invenitur lex quae pertinet ad arietem perfectionis, non posse pervenire usque ad Aaron, neque ad filios ejus, multo magis nec ad reliquos filios Israel, sed ad solum Moysen, qui erat amicus Dei. Verum quid opus est, quae postmodum recitanda sunt, praevenire ? Nunc interim lex recitata est, quae ad Aaron et filios ejus promulgatur, lex peccati, hoc est hostiae quae offertur pro peccato : « In loco, inquit, in quo jugulantur holocausta, ibi occident et id quod pro peccato est, in conspectu Domini : Sancta sanctorum sunt. » Multa quidem jam, Deo juvante, de sacrificiorum ritu secundum spiritalem intelligentiam in superioribus dicta sunt, sed et nunc si gratia Domini nos visitare dignetur, et vos orationibus adnitamini, addemus quae dederit Dominus. Hostiarum quaedam quidem sunt Dei solius, ita ut nullus hominum participet ex ipsis. Quaedam sunt Aaron sacerdotis, et filiorum ejus : quaedam ipsius, et filiorum, et filiarum ejus, ita ut etiam uxorem sacerdotis edere liceat ex his. Quaedam sunt sacerdotum, et filiorum ac filiarum eorum, sed de quibus edere liceat etiam filios Israel. Et in illis quidem hostiis de quibus licet edere filios
2. But let us now see what those things are which are related in the law. “And the Lord spoke,” it says, “to Moses, saying: Speak to Aaron and his sons, saying: This is the law of sin,” and the rest that has been read out at present. And I remember having said already before that the law is not always given to the same persons: but one law is given to the sons of Israel, another to the sons of Aaron, and yet another, as we observed some time ago, to Moses and Aaron; and there is also another law which is given to Moses alone, so that not even Aaron becomes a sharer in that law. Who has been so enlightened by God with the gift of knowledge as to be able to discuss fully and openly their distinctions and differences one by one? For we find in what follows that a precept of the Lord is given to Moses alone, and that it is commanded that the breast of the ram of perfection be given to Moses, as the Lord, it says, commanded Moses. In this portion neither Aaron nor his sons become sharers. And the law which pertains to the ram of perfection is found to be unable to reach as far as Aaron, or to his sons, much less to the rest of the sons of Israel, but only to Moses, who was the friend of God. But what need is there to anticipate what is to be read out later? For the present, the law has been read out which is promulgated to Aaron and his sons, the law of sin, that is, of the victim that is offered for sin: “In the place,” it says, “in which the whole burnt offerings are slain, there they shall kill also that which is for sin, in the sight of the Lord: they are holy of holies.” Much indeed has already, with God’s help, been said above about the rite of the sacrifices according to the spiritual understanding; but now too, if the grace of the Lord deigns to visit us and you strive with your prayers, we shall add what the Lord shall give. Some of the victims indeed are God’s alone, so that none of men partakes of them. Some are Aaron the priest’s and his sons’; some are his, and his sons’ and his daughters’, so that even the priest’s wife may eat of them. Some are the priests’ and their sons’ and daughters’, but of these even the sons of Israel may eat. And indeed in those victims of which the sons
Editors' notes and page, col. 448
Footnotes
(11) ‹anchor: nec ad reliquos filios› · call in col 448
Libb. editi, « filiorum; » sed ms., « filios. »
The printed books have "of the sons"; but the manuscript, "the sons."
(printed under page 228)
(12) ‹anchor: hostiae quae offertur› · call in col 448
Idem ms., « offeruntur. »
The same manuscript has "are offered."
(printed under page 228)
Page
- running head: ORIGENIS 448
- marginal letters: A ‹in futuro haereditatem›; B ‹senti recitata sunt›; C ‹nis, non posse pervenire›; D ‹ita ut nullus hominum›
- old-edition numerals: 206 after ‹quem›
Israel, sine dubio habent participium etiam sacerdotes et filii sacerdotum ; non tamen ex omni hostia, quam edet sacerdos, etiam filios Israel edere licebit. Igitur cum istae sint hostiarum differentiae, illam quam diximus solius Dei esse, ex qua neque Moysen, neque Aaron, neque filios ejus participare fas est, aliquando quidem holocaustomata nominari invenimus ; aliquando vero non holocaustomata, sed holocarpomata, veluti si dicamus quod totus fructus sit, ille scilicet qui Deo offertur. E⟨s⟩t ergo prima legislatio de sacrificiis, si tamen vel observastis vel retinetis diligenter quae lecta sunt ac disserta, et non transcurrunt aures vestras in vanum, vel quae a nobis dicuntur, vel quae ex divinis voluminibus recitantur. Prima ergo est hostia, holocaustomata. Neque enim oportebat aliam primo hostiam nominari, nisi eam quae omnipotenti Deo offerebatur. Secunda hostia est, quae ad edendum sacerdotibus mancipatur. Tertia, de qua etiam filios Israel contingere, vel edere, ipsos scilicet qui offerunt, fas est. Sed filios Israel non omnes, nisi illos tantum qui mundi sunt. Soli enim qui mundi sunt de sacrificiis edere jubentur. Verum istas omnes hostias tu qui in occulto Judaeus es, non in an⟨i⟩malibus requiras visibilibus : nec in mutis pecoribus inveniri putes, quod offerri deceat Deo. Istas hostias intra teipsum require, et invenies eas intra animam tuam. Intellige te habere intra temetipsum greges boum, illos qui benedicuntur in Abraham. Intellige habere te et greges ovium et greges caprarum, in quibus benedicti et multiplicati sunt patriarchae. Intellige esse intra te etiam aves coeli. Nec mireris quod haec intra te esse dicimus, intellige te et alium mundum esse parvum, et esse intra te solem, esse lunam, etiam stellas. Hoc enim si ita non esset, nunquam dixisset Dominus ad Abraham : « Aspice in coelum, et vide stellas, si dinumerari possunt a multitudine, sic erit semen tuum. » Nec mireris, inquam, si dicitur ad Abraham, quia sic erit semen tuum sicut stellae sunt coeli ; de illis scilicet qui ex fide ejus geniti rationabiliter vivant, ac divinas leges et praecepta custodiant. Audi amplius aliquid Salvatorem ad discipulos dicentem : « Vos estis lux mundi. » Dubitasne esse intra te solem et lunam, ad quem dicitur, quia lux sis mundi ? Vis adhuc amplius aliquid de te ipso audire, ne forte parva de te et humilia cogitans, tanquam vilem negligas vitam tuam ? Habet hic mundus gubernatorem suum, habet qui eum regat et habitet in ipso omnipotentem
of Israel may eat, the priests and the sons of the priests without doubt also have a share; yet it will not be lawful for the sons of Israel to eat of every victim that the priest eats. Since, then, these are the differences among the victims, the one which we have said is God’s alone, in which it is not right for Moses, nor Aaron, nor his sons to partake, we find sometimes named holocaustomata, but sometimes not holocaustomata but holocarpomata, as if we were to say that it is the whole fruit, namely that which is offered to God. This, then, is the first legislation about sacrifices, if indeed you have either observed or diligently retain what has been read and discussed, and neither what is said by us nor what is read out from the divine volumes runs past your ears in vain. The first victim, then, is the holocaustomata. For it was not fitting that any other victim should be named first but the one that was offered to almighty God. The second victim is the one that is assigned to the priests for eating. The third is the one which it is lawful for the sons of Israel also to touch or to eat, namely those who offer it. But not all the sons of Israel, only those who are clean. For only those who are clean are commanded to eat of the sacrifices. But you who are a Jew in secret, do not seek all these victims among visible animals; and do not think that what it befits to offer to God is found in dumb cattle. Seek these victims within yourself, and you will find them within your soul. Understand that you have within yourself herds of oxen, those that are blessed in Abraham. Understand that you also have flocks of sheep and flocks of goats, in which the patriarchs were blessed and multiplied. Understand that within you there are also the birds of heaven. And do not wonder that we say these things are within you: understand that you too are another world in small, and that within you there is a sun, there is a moon, and stars as well. For if this were not so, the Lord would never have said to Abraham: “Look into heaven, and see the stars, whether they can be numbered for multitude: so shall your seed be” (Gen. 15:5). Do not wonder, I say, if it is said to Abraham that his seed shall be as the stars of heaven are; this is said, that is, of those who, begotten of his faith, live rationally and keep the divine laws and precepts. Hear something more: the Saviour saying to the disciples: “You are the light of the world” (Matt. 5:14). Do you doubt that there is a sun and a moon within you, to whom it is said that you are the light of the world? Do you wish to hear something still more about yourself, lest perhaps, thinking small and lowly things of yourself, you neglect your life as worthless? This world has its governor; it has one who rules it and dwells in it, almighty
Editors' notes and page, col. 449
Footnotes
(90) ‹anchor: Dominus ad Abraham› · call in col 449
Genes. xv, 5.
Genesis 15:5.
(printed under page 229)
(91) ‹anchor: ad discipulos dicentem› · call in col 449
Matth. V, 14.
Matthew 5:14.
(printed under page 229)
(92) ‹anchor: not visible› · call in col 449 (call above or below the image)
Jerem. xxiii, 24.
Jeremiah 23:24.
(printed under page 229)
(93) ‹anchor: not visible› · call in col 449 (call above or below the image)
II Cor. VI, 16.
2 Corinthians 6:16.
(printed under page 229)
(94) ‹anchor: not visible› · call in col 449 (call above or below the image)
ibid. 18.
The same, verse 18.
(printed under page 229)
(95) ‹anchor: not visible› · call in col 449 (call above or below the image)
Psal. XXXII, 6.
Psalm 32:6 [Vulgate numbering; 33:6 in the Hebrew numbering].
(printed under page 229)
(96) ‹anchor: not visible› · call in col 449 (call above or below the image)
Sap. I, 7.
Wisdom 1:7.
(printed under page 229)
(97) ‹anchor: not visible› · call in col 449 (call above or below the image)
Matth. XXVIII, 20.
Matthew 28:20.
(printed under page 229)
(98) ‹anchor: not visible› · call in col 449 (call above or below the image)
Joel. II, 28.
Joel 2:28.
(printed under page 229)
(13) ‹anchor: not visible› · call in col 449 (call above the image)
Idem ms., « totum. »
The same manuscript has "the whole."
(printed under page 229)
(14) ‹anchor: offerri deceat› · call in col 449
Idem ms., « deceat. » Libb. editi, « debeat. » Paulo post idem ms., « invenies eas intra. » Libb. editi, « invenias intra. »
The same manuscript has "it is fitting"; the printed books, "it ought." A little after, the same manuscript has "you will find them within"; the printed books, "you may find within."
(printed under page 229)
(15) ‹anchor: mundum esse parvum› · call in col 449
Idem ms., « in parvo. »
The same manuscript has "in small."
(printed under page 229)
(16) ‹anchor: not visible› · call in col 449 (call below the image)
Idem ms., « repleo. » Libb. editi, « impleo. » Paulo infra ms., « inter ipsos ambulabo. » Libb. editi, « in ipsis ambulabo. »
The same manuscript has "I fill up"; the printed books, "I fill." A little below, the manuscript has "I will walk among them"; the printed books, "I will walk in them."
(printed under page 229)
(17) ‹anchor: not visible› · call in col 449 (call below the image)
Idem ms., « addit. » Libb. editi, « adhuc audi. »
The same manuscript has "he adds"; the printed books, "hear further."
(printed under page 229)
(18) ‹anchor: not visible› · call in col 449 (call below the image)
Ms., « spirituales. » Libb. editi, « spiritaliter. »
The manuscript has "spiritual"; the printed books, "spiritually."
(printed under page 229)
Page
- running head: 449 IN LEVITICUM HOM[...] (running head crossing both columns; the rest stands over col. 450)
- marginal letters: A ‹Israel, sine dubio›; B ‹stia, holocaustomata. Neque›; C ‹et greges caprarum›; D ‹Dubitasne esse intra›
- old-edition numerals: (none)
Deum, sicut ipse per prophetam dicit : « Nonne coelum et terram ego repleo, dicit Dominus ? » Audi ergo, ipse omnipotens Deus quid etiam de te, hoc est, quid de hominibus dicat. « Habitabo, inquit, in eis, et inter ipsos ambulabo. » Plus aliquid addit erga personam tuam. « Et ero, inquit, eis in patrem, et ipsi erunt mihi in filios et filias, dicit Dominus. » Habet hic mundus Filium Dei, habet Spiritum sanctum, secundum quod dicit Propheta : « Verbo Domini coeli firmati sunt, et spiritu oris ejus omnis virtus eorum. » Et iterum alibi : « Spiritus enim Domini replevit orbem terrarum. » Audi et tibi quid dicit Christus : « Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. » Et de Spiritu sancto dicitur : « Effundam de spiritu meo super omnem carnem, et prophetabunt. » Cum ergo videas habere te omnia quae mundus habet, dubitare non debes quod etiam animalia quae offeruntur in hostiis, habeas intra te, et ex ipsis spirituales offerre debeas hostias. Sed de illis, prout potuimus, in superioribus explanavimus.
God, as He Himself says through the prophet: “Do not I fill heaven and earth, says the Lord?” (Jer. 23:24). Hear, then, what almighty God Himself says also of you, that is, what He says of men. “I will dwell,” He says, “in them, and walk among them” (2 Cor. 6:16). He adds something more regarding your person. “And I will be,” He says, “a father to them, and they shall be sons and daughters to Me, says the Lord” (2 Cor. 6:18). This world has the Son of God, it has the Holy Spirit, according to what the Prophet says: “By the Word of the Lord the heavens were made firm, and all their power by the spirit of His mouth” (Ps. 32:6). And again elsewhere: “For the Spirit of the Lord has filled the whole world” (Wis. 1:7). Hear also what Christ says to you: “Behold, I am with you all days, even to the consummation of the age” (Matt. 28:20). And of the Holy Spirit it is said: “I will pour out of My Spirit upon all flesh, and they shall prophesy” (Joel 2:28). Since, then, you see that you have all things that the world has, you ought not to doubt that you also have within you the animals that are offered as victims, and that from them you ought to offer spiritual victims. But of these we have given an explanation above, as far as we could.
3. Nunc vero illud addimus quod dicit, quia in loco in quo jugulantur holocausta, ibi etiam hostiae pro peccato. Vide quam multa misericordia et benignitas Dei est, ut ubi holocaustum jugulatur illud quod soli Deo offertur, ibi etiam hostia quae pro peccato est, immolari jubeatur ; quo scilicet intelligat se qui peccavit, et poenitet, et conversus ad Dominum contribulati spiritus hostiam jugulat, in loco jam sancto stare, et sociari his quae pertinent ad Deum. Ibi ergo immolatur hostia pro peccato, ubi et holocaustum, in conspectu, inquit, Domini. Est fortassis in conspectu Domini offerre sacrificium, et non offerre in conspectu Domini. Quis ergo est qui offert in conspectu Domini ? Ille, ut opinor, qui non exiit a conspectu Domini, sicut Cain, et effectus est timens et tremens. Si quis ergo est qui habet fiduciam astare in conspectu Domini, et non fugit a facie ejus, nec aspectum ejus peccati conscientia declinat, iste in conspectu Domini offert sacrificium. Hanc ergo hostiam quae offertur pro peccatis, dicit esse Sancta sanctorum. Majus aliquid audere vult sermo, si tamen et vester sequatur auditus. Quae est hostia quae pro peccatis offertur, et est Sancta sanctorum, nisi unigenitus Filius Dei, Dominus meus Jesus Christus ? Ipse solus est hostia pro peccatis, et ipse est hostia Sancta sanctorum. Sed quod addit : « Sacerdos, inquit, qui offert illud, edet illud, » videtur
3. But now we add this which it says: that in the place where the whole burnt offerings are slain, there also are the victims for sin. See how great is the mercy and kindness of God, that where the whole burnt offering is slain, that which is offered to God alone, there also the victim which is for sin is commanded to be immolated; so that he who has sinned, and repents, and, turned to the Lord, slays the victim of a troubled spirit, may understand that he now stands in a holy place and is joined with the things that pertain to God. There, then, the victim for sin is immolated where the whole burnt offering also is, “in the sight,” it says, “of the Lord.” It is possible, perhaps, to offer a sacrifice in the sight of the Lord, and not to offer it in the sight of the Lord. Who, then, is it who offers in the sight of the Lord? He, I think, who has not gone out from the sight of the Lord, as Cain did (Gen. 4), and become fearful and trembling. If, then, there is anyone who has the confidence to stand in the sight of the Lord, and does not flee from His face, and does not turn aside from His gaze through the consciousness of sin, that man offers a sacrifice in the sight of the Lord. This victim, then, which is offered for sins, he says is holy of holies. The discourse wishes to dare something greater, if only your hearing too will follow. What is the victim that is offered for sins and is holy of holies, if not the only-begotten Son of God, my Lord Jesus Christ? He alone is the victim for sins, and He is the victim that is holy of holies. But as for what he adds: “The priest,” it says, “who offers it shall eat it,” this seems
Editors' notes and page, col. 450
Footnotes
(99) ‹anchor: sicut Cain› · call in col 450
Genes. iv.
Genesis 4.
(printed under page 229)
(19) ‹anchor: qui offert› · call in col 450
Ms., « offeret, » et paulo post, « ille, opinor, qui non exit. »
The manuscript has "shall offer," and a little after, "he, I think, who does not go out."
(printed under page 229)
Page
- running head: [...]VITICUM HOMILIA V. 450 (running head crossing both columns, begun on col. 449)
- marginal letters: A ‹Deum, sicut ipse per prophetam›; B ‹dicitur : « Effundam›; C ‹Dominum contribulati›; D ‹ster sequatur auditus›
- old-edition numerals: 207 after ‹patrem,›
difficile esse ad intellectum. Illud enim quod edendum dicit, ad peccatum referri videtur : sicut et alibi dicit de sacerdotibus propheta, quia « peccata populi mei manducabunt. » Unde et hic ostendit sacerdotem peccatum offerentis comedere debere. Saepe ostendimus ex divinis Scripturis, Christum esse et hostiam quae pro peccato mundi offertur, et sacerdotem qui offerat hostiam. Quod uno verbo Apostolus explicavit, cum dicit : « Qui seipsum obtulit Deo. » Hic ergo est sacerdos, qui peccata populi comedit et consumit, de quo dictum est : « Tu es sacerdos in aeternum secundum ordinem Melchisedech. » Salvator ergo et Dominus meus peccata populi edit. Quomodo edit peccata populi ? audi quid scriptum est : « Deus, inquit, noster, ignis consumens est. » Quid consumit Deus ignis ? Nunquid tam inepti erimus, ut putemus quod Deus ignis ligna consumat, aut stipulam, aut fenum ? Sed consumit Deus ignis humana peccata, illa ab⟨s⟩umit, illa devorat, illa purgat, secundum quod et alibi dicit : « Et purgabo te igni ad purum. » Hoc est manducare peccatum ejus qui offert sacrificium pro peccato. Ipse enim peccata nostra suscepit, et in semetipso ea tanquam ignis comedit et absumit. Sic denique econtrario eos qui permanent in peccatis, mors dicitur deglutisse, sicut scriptum est : « Deglutiet mors praevalens. » Hoc puto esse quod in Evangelio Salvator dicebat : « Ignem veni mittere in terram, et quam volo ut accendatur. » Atque utinam et mea terra accendatur igni divino, ut ultra non afferat spinas et tribulos. Sic intelligere debes et illud, quod scriptum est : « Ignis accensus est ab ira mea, comedet terram et generationes ejus. » Dicit ergo lex : « Sacerdos qui obtulerit, edet illud in loco sancto, in atrio tabernaculi testimonii. » Consequens enim est, ut secundum imaginem ejus qui sacerdotium Ecclesiae dedit, etiam ministri et sacerdotes Ecclesiae peccata populi accipiant, et ipsi imitantes magistrum, remissionem peccatorum populo tribuant. Debent ergo et ipsi Ecclesiae sacerdotes ita perfecti esse, et in officiis semper sacerdotalibus eruditi, ut peccata populi in loco sancto, in atriis tabernaculi testimonii, ipsi non peccando consumant. Quid autem est in loco sancto manducare peccatum ? Locus erat sanctus, in quem pervenerat Moyses, secundum quod dictum est ad
difficult to understand. For what it calls eating seems to be referred to sin: just as elsewhere too the prophet says of the priests that “they shall eat the sins of My people” (Hos. 4:8). Hence here too he shows that the priest ought to eat up the sin of the one who offers. We have often shown from the divine Scriptures that Christ is both the victim that is offered for the sin of the world and the priest who offers the victim. This the Apostle set out in one word when he says: “Who offered Himself to God” (Heb. 9:14). He, then, is the priest who eats and consumes the sins of the people, of whom it was said: “You are a priest for ever according to the order of Melchizedek” (Ps. 109:4). My Saviour and Lord, then, eats the sins of the people. How does He eat the sins of the people? Hear what is written: “Our God,” it says, “is a consuming fire” (Deut. 4:24). What does God, who is fire, consume? Shall we be so foolish as to think that God, who is fire, consumes wood, or stubble, or hay? No, God, who is fire, consumes human sins: He consumes them, He devours them, He purges them, according to what He says elsewhere too: “And I will purge you with fire unto purity” (Isa. 1:25). This is to eat the sin of the one who offers a sacrifice for sin. For He took up our sins, and in Himself, like fire, ate and consumed them. So too, conversely, death is said to have swallowed up those who persist in sins, as it is written: “Death prevailing shall swallow them up.” This, I think, is what the Saviour was saying in the Gospel: “I came to cast fire upon the earth, and how I wish that it be kindled” (Luke 12:49). And would that my earth too might be kindled by the divine fire, so that it may no longer bring forth thorns and thistles. So too you ought to understand what is written: “A fire has been kindled by My wrath; it shall devour the earth and its generations” (Deut. 32:22). The law, then, says: “The priest who has offered it shall eat it in a holy place, in the court of the tabernacle of testimony” (Lev. 6:26). For it follows that, after the image of Him who gave the priesthood to the Church, the ministers and priests of the Church too should receive the sins of the people, and that they, imitating the Master, should grant the people remission of sins. The priests of the Church themselves, then, ought to be so perfect, and always so learned in the priestly duties, that they themselves, by not sinning, may consume the sins of the people in a holy place, in the courts of the tabernacle of testimony. But what is it to eat sin in a holy place? The place was holy to which Moses had come, according to what was said to
Editors' notes and page, col. 451
Footnotes
(1) ‹anchor: not visible› · call in col 451 (call above the image) [scripture reference]
Ose. iv, 8.
Hosea 4:8.
(printed under page 230)
(2) ‹anchor: not visible› · call in col 451 (call above the image) [scripture reference]
Hebr. IX, 14.
Hebrews 9:14.
(printed under page 230)
(3) ‹anchor: not visible› · call in col 451 (call above the image) [scripture reference]
Psal. CIX, 4.
Psalm 109:4 [Vulgate numbering; 110:4 in the Hebrew numbering].
(printed under page 230)
(4) ‹anchor: not visible› · call in col 451 (call above the image) [scripture reference]
Deut. IV, 24.
Deuteronomy 4:24.
(printed under page 230)
(5) ‹anchor: not visible› · call in col 451 (call above the image) [scripture reference]
Isa. i, 25.
Isaiah 1:25.
(printed under page 230)
(6) ‹anchor: Salvator dicebat› · call in col 451 [scripture reference]
Luc. XII, 49.
Luke 12:49.
(printed under page 230)
(7) ‹anchor: quod scriptum est› · call in col 451 [scripture reference]
Deut. XXXII, 22.
Deuteronomy 32:22.
(printed under page 230)
(8) ‹anchor: Dicit ergo lex› · call in col 451 [scripture reference]
Levit. VI, 26.
Leviticus 6:26.
(printed under page 230)
(9) ‹anchor: not visible› · call in col 451 (call below the image) [scripture reference]
Exod. III, 5.
Exodus 3:5.
(printed under page 230)
(10) ‹anchor: not visible› · call in col 451 or 452 (call outside the image) [scripture reference]
Genes. iii, 17.
Genesis 3:17.
(printed under page 230)
(20) ‹anchor: not visible› · call in col 451 (call above the image)
Ms., « intellectum. » Libb. editi, « intelligendum. »
The manuscript has "understood"; the printed books, "to be understood."
(printed under page 230)
(21) ‹anchor: not visible› · call in col 451 (call above the image)
Ms., « explicat. »
The manuscript has "explains."
(printed under page 230)
(22) ‹anchor: not visible› · call in col 451 (call above the image)
Ms., « inepti. » Libb. editi, « imperiti. » Paulo post idem ms., « stipulam aut feuum. » Libb. editi, « stipulam aut ferrum. »
The manuscript has "the foolish"; the printed books, "the unskilled." A little after, the same manuscript has "stubble or hay" [feuum, as printed, for foenum]; the printed books, "stubble or iron."
(printed under page 230)
(23) ‹anchor: Deglutiet› · call in col 451
Ms., « deglutiet. » Libb. editi, « deglutivit. »
The manuscript has "will swallow up"; the printed books, "swallowed up."
(printed under page 230)
(24) ‹anchor: ministri et sacerdotes› · call in col 451
Libb. editi, « ministri ejus sint, et sacerdotes, » sed in manuscripto codice deest, « ejus sint. »
The printed books have "be his ministers, and priests," but in the manuscript codex "be his" is missing.
(printed under page 230)
(25) ‹anchor: not visible› · call in col 451 or 452 (call outside the image)
Ms., « operibus tuis. » Libb. editi, « opere tuo. » Paulo post idem ms., « peccata consumat. » Libb. editi, « peccata consumit. »
The manuscript has "by your works"; the printed books, "by your work." A little after, the same manuscript has "let him consume the sins"; the printed books, "he consumes the sins."
(printed under page 230)
(26) ‹anchor: not visible› · call in col 451 or 452 (call outside the image)
Ms., « edet. » Libb. editi, « edit. »
The manuscript has "shall eat"; the printed books, "eats."
(printed under page 230)
Page
- running head: 451 ORIGENIS
- marginal letters: A ‹difficile esse ad intellectum›; B ‹« Deus, inquit, noster›; C ‹in terram, et quam volo›; D ‹bernaculi testimonii, ipsi›
- old-edition numerals: (none)
eum : « Locus enim in quo stas, terra sancta est. » Similiter ergo et in Ecclesia Dei locus sanctus est, fides perfecta, charitas de corde puro, et conscientia bona. Qui in his stat in Ecclesia, in loco sancto stare se agnoscat. Neque enim in terra quaerendus est locus sanctus, in quam semel data sententia est a Deo dicente : « Maledicta terra in operibus tuis. » Fides ergo integra et sancta conversatio, locus est sanctus. In hoc itaque loco positus sacerdos Ecclesiae, populi peccata consumat, ut hostiam jugulans verbi Dei, et doctrinae sanae victimas offerens, purget a peccatis conscientias auditorum. Edet ergo sacerdos carnes sacrificii in atrio tabernaculi testimonii, cum intelligere potuerit quae sit ratio in his, quaeve mysteria, quae describuntur de atriis tabernaculi testimonii. Ad haec enim atria secreta et recondita nullus accedit, nulli haec nisi sacerdotibus pateant : si tamen pateant, si scientia sua et intellectu mystico potuerint eorum secreta penetrare. Scio autem esse et alia quaedam in Ecclesia dogmata secretiora, quae adire nec ipsis sacerdotibus liceat. Illa dico, ubi arca reconditur, ubi urna, ubi manna et tabulae testamenti. Illuc ne ipsis quidem sacerdotibus datur accessus, sed uni tantum pontifici, et huic semel in anno certis quibusque et mysticis purificationibus conceditur istud intrare secretum. Sunt et alia Ecclesiae dogmata, ad quae possunt pervenire etiam Levitae, sed inferiora sunt ab his quae sacerdotibus adire concessum est. Scio et alia esse ad quae possunt accedere etiam filii Israel, hoc est, laici ; non tamen alienigenae, nisi ascripti jam fuerint in Ecclesia Domini, « Aegyptius enim tertia generatione intrabit in Ecclesiam Dei. » Credo propter fidem Patris, et Filii, et Spiritus sancti, in quam credit omnis qui sociatur Ecclesiae Dei, tertiam generationem mystice dictam. Verumtamen sciendum est, quod ex hostiis quae offeruntur, licet concedantur sacerdotibus ad edendum, non tamen omnia conceduntur ; sed pars ex ipsis aliqua Deo offertur, et altaris ignibus traditur : ut sciamus etiam nos quod et si conceditur nobis aliqua ex divinis Scripturis apprehendere et agnoscere, sunt tamen aliqua quae Deo reservanda sunt : quae cum intelligentiam nostram supereent, sensusque eorum supra nos sit, ne forte aliter a nobis quam se habet veritas, proferantur, melius igni ista servamus.
him: “For the place on which you stand is holy ground” (Exod. 3:5). Likewise, then, in the Church of God too there is a holy place: perfect faith, charity from a pure heart, and a good conscience. Let him who stands in these in the Church recognize that he stands in a holy place. For the holy place is not to be sought on the earth, upon which sentence was once given by God, saying: “Cursed is the earth in your works” (Gen. 3:17). Whole faith, then, and a holy way of life is the holy place. Set, therefore, in this place, let the priest of the Church consume the sins of the people, so that, slaying the victim of the word of God and offering the victims of sound doctrine, he may purge the consciences of his hearers from sins. The priest, then, will eat the flesh of the sacrifice in the court of the tabernacle of testimony when he has been able to understand what the reasoning is in these things, or what the mysteries are that are described concerning the courts of the tabernacle of testimony. For no one comes near these secret and hidden courts; they are open to none but the priests: if indeed they are open, if by their knowledge and mystical understanding they have been able to penetrate their secrets. But I know that there are also certain other, more secret doctrines in the Church, which it is not lawful even for the priests themselves to approach. I mean those where the ark is laid up, where the urn is, where the manna and the tables of the covenant are. Access there is not given even to the priests themselves, but to the high priest alone, and to him once a year, with certain mystical purifications, it is granted to enter that secret place. There are also other doctrines of the Church, to which even the Levites can attain, but they are lower than those which the priests are granted to approach. I know that there are also others which even the sons of Israel, that is, the laity, can approach; not, however, foreigners, unless they have already been enrolled in the Church of the Lord, for “the Egyptian shall enter into the Church of God in the third generation” (Deut. 23:8). I believe that it is because of the faith of the Father, and of the Son, and of the Holy Spirit, in which everyone who is joined to the Church of God believes, that the third generation is mystically spoken of. Nevertheless it must be known that of the victims that are offered, although they are granted to the priests for eating, yet not all are granted; but some part of them is offered to God and handed over to the fires of the altar: so that we too may know that, even if it is granted to us to grasp and recognize some things from the divine Scriptures, there are nevertheless some things that are to be reserved to God: and since these surpass our understanding, and their sense is above us, lest perhaps they be set forth by us otherwise than the truth stands, we do better to keep them for the fire.
Editors' notes and page, col. 452
Footnotes
(11) ‹anchor: in Ecclesiam Dei› · call in col 452 [scripture reference]
Deuter. xxiii, 8.
Deuteronomy 23:8.
(printed under page 230)
(27) ‹anchor: intrabit› · call in col 452
Ms., « intravit. » Mox libb. antea editi, « credo fidem Patris et Filii, et Spiritus sancti, in quam credunt omnes qui sociantur, » sed ms. ut in nostro textu.
The manuscript has "entered." Next, the earlier printed books have "I believe the faith of the Father and of the Son and of the Holy Spirit, in which all believe who are joined," but the manuscript reads as in our text.
(printed under page 230)
(28) ‹anchor: intelligentiam nostram superent› · call in col 452
Ms., « superent. » Libb. editi, « superant. »
The manuscript has "may surpass"; the printed books, "surpass."
(printed under page 230)
Page
- running head: ORIGENIS 452
- marginal letters: A ‹eum : « Locus enim›; B ‹monii, cum intelligere›; C ‹feriora sunt ab his›; D ‹tamen aliqua quae Deo›
- old-edition numerals: 208 after ‹offerens,›
Et ideo etiam in hoc loco, quae quidem concessa sunt hominibus ad edendum, prout potuimus intra tabernaculum Domini consumpsimus ; si qua vero supersunt, et vel vos in audiendo, vel nos superant in dicendo, servemus igni altaris, tanquam eam partem, quae pro peccato super altare Domini jubetur offerri.
And therefore in this place too, the things that were granted to men for eating we have consumed, as far as we could, within the tabernacle of the Lord; but if any things remain over, and surpass either you in hearing or us in speaking, let us keep them for the fire of the altar, as that part which is commanded to be offered for sin upon the altar of the Lord.
4. « Et haec est, inquit, lex arietis qui pro delicto est : Sancta sanctorum. In loco in quo jugulant holocaustomata, jugulabunt et arietem qui pro delicto est contra Dominum, » etc. Videtur quidem in Scripturis divinis frequenter peccatum pro delicto, et delictum pro peccato indifferenter et absque aliqua distinctione nominari : in hoc tamen loco invenitur esse discretum. Nam cum superius in hostia pro peccato ritum sacrificii atque ordinem tradidisset, nunc separatim mandat sacrificium pro delicto ; et quamvis eodem ordine atque eadem observantia cuncta mandentur, et addat in novissimis : « Sicut id quod pro peccato est, ita et id quod pro delicto est, lex una erit eorum ; » tamen voluit ostendere esse aliquid differentiae in his, quibus sacrificia divisa mandavit. In quo ego puto delictum quidem commissum esse levius aliquanto, quam peccatum. Nam invenimus de peccato dici, quod sit peccatum ad mortem. De delicto non legimus quod esse dicatur ad mortem. Scio tamen et illam differentiam, quae nonnullis sapientium visa est, quod delictum quidem sit, cum non facimus ea quae facere debemus ; peccatum vero sit, cum committimus ea quae committere non debemus. Sed haec quoniam non semper in Scripturis divinis sub ista distinctione invenimus, idcirco generaliter affirmare non possumus. Igitur eodem modo atque eadem traditione de sacrificio quod pro delicto offertur, accipiendum est, quo et supra exposuimus de eo quod pro peccato est. Similiter enim jubentur adipes arietis, ii qui circa renes sunt, et ii qui interiora operiunt, imponi super altare : ut et tu qui haec audis, scias omne quod est intra te crassius et operit interiora tua, debere te offerre igni altaris, ut purgentur omnia interiora tua, et dicas et tu, sicut et David dicebat : « Benedic, anima mea, Dominum, et omnia interiora mea nomen sanctum ejus. » Nisi enim ablata fuerit crassitudo illa quae tegit interiora tua, non possunt subtilem et spiritalem capere sensum, nec possunt intellectum capere sapientiae, et ideo Dominum laudare non possunt. Q⟨u⟩od si ablatum fuerit omne quod pingue est de
4. “And this is,” it says, “the law of the ram which is for trespass: holy of holies. In the place where they slay the holocaustomata, they shall slay also the ram which is for trespass before the Lord,” etc. (Lev. 7:1). It seems indeed that in the divine Scriptures sin is frequently named for trespass, and trespass for sin, indifferently and without any distinction; in this place, however, it is found to be distinguished. For when above he had handed down the rite and order of the sacrifice in the victim for sin, he now commands separately the sacrifice for trespass; and although all things are commanded in the same order and with the same observance, and he adds at the end: “As that which is for sin, so also that which is for trespass: there shall be one law for them” (Lev. 7:7), yet he wished to show that there is some difference in those things for which he commanded separate sacrifices. In this I think that a trespass committed is somewhat lighter than a sin. For we find it said of sin that there is a sin unto death (1 John 5). Of trespass we do not read that it is said to be unto death. I know, however, also that difference which has seemed right to some of the wise: that a trespass is when we do not do the things we ought to do, but a sin is when we commit the things we ought not to commit. But since we do not always find these things in the divine Scriptures under that distinction, we cannot therefore affirm it generally. In the same manner, then, and by the same tradition, we must take the sacrifice that is offered for trespass as we also expounded above concerning that which is for sin. For likewise the fats of the ram, those that are about the kidneys and those that cover the inward parts, are commanded to be placed upon the altar: so that you too who hear these things may know that everything within you that is grosser and covers your inward parts you ought to offer to the fire of the altar, so that all your inward parts may be purged, and you too may say, as David also said: “Bless the Lord, O my soul, and all my inward parts, His holy name” (Ps. 102:1). For unless that grossness which covers your inward parts is taken away, they cannot take in the subtle and spiritual sense, nor can they take in the understanding of wisdom, and therefore they cannot praise the Lord. But if all that is fat is taken away from
Editors' notes and page, col. 453
Footnotes
(12) ‹anchor: not visible› · call in col 453 (call above the image) [scripture reference]
Levit. VII, 1.
Leviticus 7:1.
(printed under page 231)
(13) ‹anchor: not visible› · call in col 453 (call above the image) [scripture reference]
ibid. 7.
The same, verse 7.
(printed under page 231)
(14) ‹anchor: peccatum ad mortem› · call in col 453 [scripture reference]
I Joan. V.
1 John 5.
(printed under page 231)
(15) ‹anchor: David dicebat› · call in col 453 [scripture reference]
Psal. CIII, 1.
Psalm 103:1 [as printed; the verse quoted is Psalm 102:1 in the Vulgate numbering, 103:1 in the Hebrew].
(printed under page 231)
(16) ‹anchor: not visible› · call in col 453 or 454 (call outside the image) [scripture reference]
Levit. VII, 9.
Leviticus 7:9.
(printed under page 231)
(17) ‹anchor: not visible› · call in col 453 or 454 (call outside the image) [scripture reference]
I Cor. III, 14.
1 Corinthians 3:14.
(printed under page 231)
(29) ‹anchor: not visible› · call in col 453 (call above the image)
Ms., « ista servamus. » Libb. editi, « ista servemus. »
The manuscript has "we keep these things"; the printed books, "let us keep these things."
(printed under page 231)
(30) ‹anchor: not visible› · call in col 453 (call above the image)
Ms., « jugulant. » Libb. editi, « jugulantur. »
The manuscript has "they slaughter"; the printed books, "they are slaughtered."
(printed under page 231)
(31) ‹anchor: not visible› · call in col 453 (call above the image)
Ms., « invenitur esse discretum. » Libb. editi, « invenietur discretum. »
The manuscript has "is found to be distinguished"; the printed books, "will be found distinguished."
(printed under page 231)
(32) ‹anchor: not visible› · call in col 453 or 454 (call outside the image)
Ms., « offeret et repropitiabit illud. » Libb. editi, « offert illud et repropitiabit pro delicto. » Infra ms., « repropitiare delictum. » Libb. editi, « repropitiare pro delicto. » Paulo post ms., « repropitiasse diceris. » Libb. editi, « repropitiare diceris. »
The manuscript has "shall offer and shall make propitiation for it"; the printed books, "offers it and shall make propitiation for the trespass." Below, the manuscript has "to make propitiation for the trespass" [delictum, accusative]; the printed books, "to make propitiation for the trespass" [pro delicto]. A little after, the manuscript has "you are said to have made propitiation"; the printed books, "you are said to make propitiation."
(printed under page 231)
Page
- running head: 453 IN LEVITICUM HOM[...] (running head crossing both columns; the rest stands over col. 454)
- marginal letters: A ‹vamus (29). Et ideo›; B ‹superius in hostia›; C ‹peccatum vero sit›; D ‹et omnia interiora mea›
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal. CIII, 1." for words of Ps. 102:1 (Vulgate numbering, as elsewhere in his notes); the English gives the right reference.
renibus, et omnibus interioribus viscerum, tunc vere purgatus omni vitio libidinis jugulasti hostiam pro delicto, et obtulisti sacrificium Deo in odorem suavitatis. « Sacerdotis, inquit, qui offeret et repropitiabit illud, ipsius erit. » Discant sacerdotes Domini, qui Ecclesiis praesunt, quia pars eis data est cum his, quorum delicta repropitiaverint. Quid autem est repropitiare delictum ? Si assumpseris peccatorem, et monendo, hortando, docendo, instruendo, adduxeris eum ad poenitentiam, ab errore correxeris, a vitiis emendaveris, et effeceris eum talem, ut ei converso propitius fiat Deus pro delicto, repropitiasse diceris. Si ergo talis fueris sacerdos, et talis fuerit doctrina tua et sermo tuus, pars tibi datur eorum quos correxeris ; ut illorum meritum tua merces sit, et illorum salus tua gloria. Aut non et Apostolus haec ostendit, ubi dicit, quia « quod superaedificaverit quis mercedem accipiet ? » Intelligant igitur sacerdotes Domini, ubi eis data portio est, et in hoc vacent atque his operam dent. Non se inanibus et superfluis actibus implicent, sed sciant se in nullo alio partem habituros apud Deum, nisi in eo quod offerunt pro peccatis, id est, quod a via peccati converterint peccatores. Notandum etiam illud est, quod quae offeruntur in holocaustum, interiora sunt ; quod vero exterius est, Domino non offertur. Pellis Domino non offertur, nec cedit in holocaustomata. Talis fuit et ille filius Juda, qui dicebatur Her, quod interpretatur pellis. Propterea et Her pessimus erat, et occidit eum Deus, quia isti tales Domino non offeruntur.
the kidneys and from all the inner parts of the entrails, then, truly purged of every vice of lust, you have slain the victim for trespass and offered a sacrifice to God for an odour of sweetness. “It shall be,” it says, “the priest’s who shall offer it and make propitiation for it” (Lev. 7:7). Let the priests of the Lord who preside over the Churches learn that a portion is given to them with those whose trespasses they have made propitiation for. But what is it to make propitiation for a trespass? If you have taken up a sinner and, by warning, exhorting, teaching, instructing, have led him to repentance, corrected him from error, amended him from his vices, and made him such that God becomes propitious to him, once converted, for his trespass, you will be said to have made propitiation. If, then, you are such a priest, and such is your doctrine and your speech, a portion is given you of those whom you have corrected; so that their merit may be your reward, and their salvation your glory. Or does not the Apostle too show these things, where he says that “what anyone has built upon it, he shall receive a reward” (1 Cor. 3:14)? Let the priests of the Lord, therefore, understand where their portion has been given them, and give their time to this and devote their labour to these things. Let them not entangle themselves in empty and superfluous activities, but know that they will have a portion with God in nothing else but in what they offer for sins, that is, in having converted sinners from the way of sin. This too is to be noted, that what is offered in the whole burnt offering is the inward parts; but what is outward is not offered to the Lord. The skin is not offered to the Lord, nor does it go into the holocaustomata. Such too was that son of Judah who was called Er (Gen. 38:6), which is interpreted “skin”. Therefore Er too was very wicked, and God slew him, because such as these are not offered to the Lord.
5. « Et omne sacrificium quod fiet in clibano, et omne quod fiet in craticula, vel in sartagine, sacerdotis qui offeret illud ipsius erit. » Quid dicimus ? Putamusne quod omnipotens Deus qui responsa Moysi coelitus dabat, de clibano, et craticula, et sartagine praeceperit ; ut disceret populus per Moysen, quia per haec Deus eis propitius fiet, si quaedam in sartagine frixerint, quaedam in clibano coxerint, quaedam in craticula assaverint ? Sed non ita Ecclesiae pueri Christum didicerunt, nec ita in eum per apostolos eruditi sunt, ut de Domino majestatis aliquid tam humile et tam vile suscipiant. Quin potius secundum spiritalem sensum, quem spiritus donat Ecclesiae, videamus quod sit istud sacrificium, quod coquatur in clibano, vel quis iste clibanus intelligi debeat. Sed ubi inveniam modo ad subitum Scripturam divinam, quae me doceat quid sit clibanus ? Dominum meum Jesum invocare
5. “And every sacrifice that shall be made in the oven, and all that shall be made on the gridiron or in the frying pan, shall be the priest’s who shall offer it” (Lev. 7:9). What do we say? Do we think that almighty God, who gave answers to Moses from heaven, gave commands about an oven, and a gridiron, and a frying pan, so that the people might learn through Moses that through these things God would become propitious to them, if they fried some things in a frying pan, baked some in an oven, and roasted some on a gridiron? But not so have the children of the Church learned Christ, nor have they been so instructed in Him by the apostles, as to accept anything so lowly and so base concerning the Lord of majesty. Rather, according to the spiritual sense which the Spirit gives to the Church, let us see what this sacrifice is which is baked in the oven, or what this oven ought to be understood to be. But where shall I find on the instant a divine Scripture to teach me what the oven is? My Lord Jesus
Editors' notes and page, col. 454
Footnotes
(18) ‹anchor: dicebatur Her› · call in col 454 [scripture reference]
Genes. xxxviii, 6.
Genesis 38:6.
(printed under page 231)
(19) ‹anchor: illud ipsius erit› · call in col 454 [scripture reference]
Levit. VII, 9.
Leviticus 7:9.
(printed under page 231)
(33) ‹anchor: not visible› · call in col 454 (call above the image)
Ms., « datur. » Libb. editi, « dabitur. »
The manuscript has "is given"; the printed books, "will be given."
(printed under page 231)
(34) ‹anchor: quod offerunt› · call in col 454
Ms., « offerunt. » Libb. editi, « offertur. »
The manuscript has "they offer"; the printed books, "is offered."
(printed under page 231)
(35) ‹anchor: Talis› · call in col 454
Ms., « in holocausto. Nam talis. »
The manuscript has "in the whole burnt offering. For such."
(printed under page 231)
(36) ‹anchor: Propterea et Her› · call in col 454
Et Her. Deest in ms.
"And Her": missing in the manuscript.
(printed under page 231)
(37) ‹anchor: sartagine praeceperit› · call in col 454
Ms., « praeceperit. » Libb. editi, « praeciperet. »
The manuscript has "has commanded"; the printed books, "should command."
(printed under page 231)
(38) ‹anchor: quid› · call in col 454
Ms., « quid. » Libb. editi, « quis. »
The manuscript has "what [neuter]"; the printed books, "who/what [masculine]."
(printed under page 231)
Page
- running head: [...]VITICUM HOMILIA V. 454 (running head crossing both columns, begun on col. 453)
- marginal letters: A ‹renibus, et omnibus›; B ‹rexeris ; ut illorum›; C ‹filius Juda, qui dicebatur›; D ‹Quin potius secundum›
- old-edition numerals: 209 after ‹et› (before "illorum salus")
- other: Migne's foot note prints "Levit. VII, 9." (note 16, printed under col. 453) for words of Lev. 7:7 ("Sacerdotis … qui offeret et repropitiabit illud, ipsius erit"); the English gives the right reference.
me oportet, ut quaerentem me faciat invenire, et pulsanti aperiat, ut inveniam in Scripturis clibanum, ubi possim coquere sacrificium meum, ut suscipiat illud Deus. Et quidem invenisse me puto in Osee propheta ubi dicit: « Omnes moechantes, sicut clibanus succensus ad comburendum. » Et iterum: « Incaluerunt, inquit, sicut clibanus corda eorum. » Cor ergo est hominis clibanus. Istud autem cor si vitia succenderint, vel diabolus inflammaverit, non coquet, sed exuret. Si vero ille id succenderit, qui dixit: « Ignem veni mittere in terram, » panes Scripturarum divinarum et sermonum Dei, quos in corde suscipio, non exuro ad perditionem, sed coquo ad sacrificium. Et fortassis illa coqui dicuntur in clibano, quae interiora sunt et recondita, nec proferri facile ad vulgus possunt; sunt enim multa in Scripturis divinis hujusmodi, sicut apud Ezechielem, cum vel de cherubim, vel de Deo et de illa magnifica visione describitur. Haec si in clibano non coquantur, comedi ita ut sunt cruda non possunt. Neque enim credendum est, quod sit animal quoddam in forma leonis positum, quo vehatur Deus, vel aliud in forma vituli, aut aquilae. Haec ergo et si qua hujusmodi sunt, non sunt cruda proferenda, sed in cordis clibano sunt coquenda. Tria itaque sunt haec, in quibus dicit sacrificia debere praeparari, in clibano, in sartagine, in craticula: et puto quod clibanus secundum sui formam profundiora, et ea quae sunt inenarrabilia significet in Scripturis divinis. Sartago vero ea quae si frequenter ac saepe versentur, intelligi et explicari possunt. Craticula autem ea quae palam sunt, et absque aliqua obtectione cernuntur. Triplicem namque in Scripturis divinis intelligentiae inveniri saepe diximus modum, historicum, moralem et mysticum. Unde et corpus inesse ei, et animam, ac spiritum intelleximus. Cujus intelligentiae triplicem formam sacrificiorum triplex hic apparatus ostendit. Sed et alibi invenimus, id est in his ipsis, quae de sacrificiis memorantur, dici canistrum sanctum perfectionis, in quo tres panes haberi mandantur. Vides consonare sibi sacramentorum omnium formas? Canistrum perfectionis, in quo tres panes poni jubentur, quid aliud debemus accipere, nisi Scripturas divinas, cibos auditoribus tripliciter apponentes? Vis tibi et de Evangeliis similis mysterii proferamus exempla? Recolamus Domini vocem, ubi dicit, quia media nocte venit quidam ad amicum suum pulsans
I must invoke, that He may make me who seek to find, and open to me who knock, so that I may find in the Scriptures an oven where I can bake my sacrifice, that God may receive it. And indeed I think I have found it in the prophet Hosea, where he says: "All the adulterers are like an oven kindled for burning" (Hos. 7:4). And again: "Their hearts," he says, "have grown hot like an oven" (Hos. 7:6). The heart of man, then, is an oven. But if vices have kindled this heart, or the devil has set it ablaze, it will not bake but burn up. If, however, He kindles it who said, "I came to cast fire upon the earth" (Luke 12:49), then the loaves of the divine Scriptures and of the words of God, which I receive in my heart, I do not burn up to destruction, but bake for sacrifice. And perhaps those things are said to be baked in the oven which are inward and hidden, and cannot easily be brought out to the crowd; for there are many things of this kind in the divine Scriptures, as in Ezekiel (Ezek. 10), when he describes either the cherubim, or God and that magnificent vision. If these are not baked in the oven, they cannot be eaten raw as they are. For we must not believe that there is some living creature set in the form of a lion on which God is carried, or another in the form of a calf, or of an eagle. These things, then, and any others of this kind, are not to be brought out raw, but are to be baked in the oven of the heart. There are, therefore, these three things in which he says the sacrifices must be prepared: in the oven, in the frying pan, on the gridiron. And I think that the oven, according to its shape, signifies the deeper things, and those which are unutterable, in the divine Scriptures; the frying pan, those things which, if they are turned over frequently and often, can be understood and explained; and the gridiron, those things which are in the open and are seen without any covering. For we have often said that a threefold manner of understanding is found in the divine Scriptures: historical, moral and mystical. Hence we have understood that there is in them a body, and a soul, and a spirit. And the threefold preparation of the sacrifices here shows the threefold form of this understanding. But we also find elsewhere, that is, among these very things that are recorded about the sacrifices, mention of the holy basket of perfection, in which three loaves are commanded to be kept. Do you see how the forms of all the mysteries agree with one another? The basket of perfection, in which three loaves are ordered to be placed: what else ought we to take it to be but the divine Scriptures, setting food before their hearers in a threefold way? Do you want us to bring out for you examples of a like mystery from the Gospels as well? Let us recall the voice of the Lord, where He says that at midnight someone came to his friend, knocking
Editors' notes and page, col. 455
Footnotes
(20) ‹anchor: not visible› · call in col 455 (call above the image) [scripture reference]
Osee. vii, 4.
Hosea 7:4.
(printed under page 232)
(21) ‹anchor: not visible› · call in col 455 (call above the image) [scripture reference]
ibid. 6.
The same, verse 6.
(printed under page 232)
(22) ‹anchor: not visible› · call in col 455 (call above the image) [scripture reference]
Luc. XII, 49.
Luke 12:49.
(printed under page 232)
(23) ‹anchor: not visible› · call in col 455 (call above the image) [scripture reference]
Ezech. X.
Ezekiel 10.
(printed under page 232)
(24) ‹anchor: not visible› · call in col 455 or 456 (call outside the image) [scripture reference]
Luc. XI, 5, 6.
Luke 11:5–6.
(printed under page 232)
(25) ‹anchor: not visible› · call in col 455 or 456 (call outside the image) [scripture reference]
Levit. VII, 10.
Leviticus 7:10.
(printed under page 232)
(26) ‹anchor: not visible› · call in col 455 or 456 (call outside the image) [scripture reference]
Levit. V, 12.
Leviticus 5:12.
(printed under page 232)
(27) ‹anchor: not visible› · call in col 455 or 456 (call outside the image) [scripture reference]
II Cor. XII, 21.
2 Corinthians 12:21.
(printed under page 232)
(28) ‹anchor: not visible› · call in col 455 or 456 (call outside the image) [scripture reference]
Psal. XXXVIII, 5.
Psalm 38:5 [Vulgate numbering; 39:5 in the Hebrew numbering].
(printed under page 232)
(39) ‹anchor: not visible› · call in col 455 (call above the image)
Ms., « diabolus. » Libb. editi, « libido. » Paulo post idem ms., « panes scripturarum. » Libb. editi, « panem, » etc.
The manuscript has "the devil"; the printed books, "lust." A little after, the same manuscript has "the loaves of the Scriptures"; the printed books, "the loaf," etc.
(printed under page 232)
(40) ‹anchor: in forma vituli› · call in col 455
Ms., « vel aliquid in forma vituli. »
The manuscript has "or something in the form of a calf."
(printed under page 232)
(41) ‹anchor: media nocte› · call in col 455
Ms., « media nocte. » Libb. editi, « medio noctis. » Infra idem ms., « quod apponam ei. » Libb. editi, « quod ponam ei. »
The manuscript has "at midnight"; the printed books, "in the middle of the night." Below, the same manuscript has "what I may set before him"; the printed books, "what I may set for him."
(printed under page 232)
(42) ‹anchor: not visible› · call in col 455 or 456 (call outside the image)
Ms., « salutare. » Libb. editi, « salutaris. »
The manuscript has "saving [neuter]"; the printed books, "saving [masculine/feminine]."
(printed under page 232)
Page
- running head: 455 ORIGENIS (right part of the head is outside the image)
- marginal letters: A ‹vocare me oportet, ut quaerentem me faciat inve-›; B ‹quae interiora sunt et recondita, nec proferri facile›; C ‹quae sunt inenarrabilia significet in Scripturis divi-›; D ‹aliud debemus accipere, nisi Scripturas divinas,›
- old-edition numerals: (none)
ostium ejus, et ait: « Amice, commoda mihi tres panes, quoniam amicus mihi supervenit de via, et non habeo quod apponam ei. » In quibus, ut breviter perstringamus, nox est tempus hoc vitae, et tres panes sunt, unus qui in clibano, alius qui in sartagine, tertius qui in craticula coquitur.
at his door, and says: "Friend, lend me three loaves, for a friend of mine has come to me from a journey, and I have nothing to set before him" (Luke 11:5–6). In these words, to touch on it briefly, the night is the time of this life, and the three loaves are: one that is baked in the oven, another in the frying pan, the third on the gridiron.
6. Post haec inquit: « Et omne sacrificium factum in oleo, sive non factum, omnibus filiis Aaron erit singulis aequaliter. » Quod sacrificium factum est in oleo, vel quod est non factum in oleo? Sacrificium salutare in oleo fieri jubetur, sicut supra jam diximus. Sacrificium vero pro peccato non fit in oleo. Dicit enim: « Non superponet ei oleum, quoniam pro peccato est. » Quod ergo pro peccato est, nec oleum laetitiae ei, nec thus suavitatis imponitur. De peccantibus enim dicit Apostolus: « Et lugeam eos, qui ante peccaverunt et non egerunt poenitentiam. » Nec odor in eo suavitatis est, quia ex persona peccatoris dicitur: « Computruerunt et corruptae sunt cicatrices meae. » Haec interim a nobis observata sunt de superiori capitulo, ubi lex sacrificii scribitur pro delicto. Non autem dubito multa esse, quae nos lateant, et sensum nostrum superent. Non enim sumus illius meriti, ut et nos dicere possimus: « Nos autem sensum Christi habemus. » Ipse enim solus est sensus, cui pateant universa, quae in legibus sacrificiorum intra litterae continentur arcanum. Si enim mererer ut daretur mihi sensus Christi, etiam ego in his dicerem: « Ut sciamus quae a Deo donata sunt nobis, quae et loquimur. » Sed nunc contenti parvitate sensus nostri, secundi capituli videamus exordium.
6. After this he says: "And every sacrifice made in oil, or not made [in oil], shall belong to all the sons of Aaron, to each equally" (Lev. 7:10). What sacrifice is made in oil, or what is not made in oil? The sacrifice of salvation is commanded to be made in oil, as we have already said above. But the sacrifice for sin is not made in oil. For he says: "He shall not put oil upon it, because it is for sin" (Lev. 5:11). What is for sin, then, has neither the oil of gladness nor the incense of sweetness laid upon it. For of those who sin the Apostle says: "And that I may mourn those who sinned before and have not done penance" (2 Cor. 12:21). Nor is there in it an odour of sweetness, because it is said in the person of the sinner: "My scars have rotted and are corrupted" (Ps. 37:6). These things meanwhile have been observed by us concerning the preceding chapter, where the law of the sacrifice for transgression is written. But I do not doubt that there are many things which escape us and surpass our understanding. For we are not of such merit that we too could say: "But we have the mind of Christ" (1 Cor. 2:16). For He alone is the mind to whom all things lie open that are contained in the laws of the sacrifices within the secret of the letter. For if I were worthy to have the mind of Christ given to me, I too would say in these matters: "That we may know the things that have been given us by God, which we also speak" (1 Cor. 2:12). But now, content with the smallness of our understanding, let us look at the beginning of the second chapter.
7. « Haec est, inquit, lex sacrificii salutaris, quod offerent Domino. Siquidem pro laudatione offeret illud, et afferet ad sacrificium panes laudationis ex simila factos in oleo, et lagana azyma uncta oleo, et similaginem conspersam in oleo. Super panes fermentatos offeret munera sua, quia sacrificium laudationis salutaris ejus est; et offeret ab eo unum de omnibus muneribus suis, separationem Domino; sacerdoti qui effundet sanguinem salutaris, et carnes sacrificii laudationis salutaris, ipsi erunt, et in qua die donum offertur, manducabunt, et non derelinquent ex eo in mane. » Sacrificium hoc, quod salutare appellatur, in duas dividit partes, et unam quidem laudationis nominat, alteram voti, utrumque tamen sacrificium, salutare nominatur. Verum quoniam non est nobis
7. "This," he says, "is the law of the sacrifice of salvation, which they shall offer to the Lord. If he offers it for praise, he shall also bring to the sacrifice loaves of praise made of fine flour in oil, and unleavened wafers anointed with oil, and fine flour mixed with oil. Upon leavened loaves he shall offer his gifts, because it is the sacrifice of praise of his salvation; and he shall offer of it one out of all his gifts, a portion set apart for the Lord; to the priest who pours out the blood of the [offering of] salvation, and the flesh of the sacrifice of praise of salvation, they shall belong to him, and on the day on which the gift is offered they shall eat it, and they shall not leave any of it until morning" (Lev. 7:11 ff.). This sacrifice, which is called the sacrifice of salvation, he divides into two parts, and one he names [the sacrifice] of praise, the other [that] of a vow; yet both sacrifices are named sacrifices of salvation. But since it is not for us
Editors' notes and page, col. 456
Footnotes
(29) ‹anchor: dicere possimus› · call in col 456 [scripture reference]
I Cor. II, 16.
1 Corinthians 2:16.
(printed under page 232)
(30) ‹anchor: in his dicerem› · call in col 456 [scripture reference]
ibid. 12.
The same, verse 12.
(printed under page 232)
(31) ‹anchor: inquit› · call in col 456 [scripture reference]
Levit. VII, 11 et seqq.
Leviticus 7:11 and following.
(printed under page 232)
(43) ‹anchor: sensum nostrum superent› · call in col 456
Libb. antea editi, « latent et sensum nostrum superant. » Et paulo post, « ipsi enim plus est sensus Christi cui patent, » sed ms. ut in nostro textu.
The earlier printed books have "lie hidden and surpass our understanding." And a little after, "for to him the mind of Christ is more, to whom they lie open," but the manuscript reads as in our text.
(printed under page 232)
(44) ‹anchor: et afferet› · call in col 456
Ms., « offeret illud, et afferet. » Libb. editi, « offerent illud, et offerent. » Infra idem ms., « qui effundet sanguinem. » Libb. editi, « qui effundit, » etc. Paulo post idem ms., « ex eo in mane. » Libb. editi, « ex eo usque in mane. »
The manuscript has "he shall offer it, and shall bring"; the printed books, "they shall offer it, and shall offer." Below, the same manuscript has "who shall pour out the blood"; the printed books, "who pours out," etc. A little after, the same manuscript has "of it in the morning"; the printed books, "of it until the morning."
(printed under page 232)
Page
- running head: ORIGENIS 456
- marginal letters: A ‹ostium ejus, et ait : « Amice, commoda mihi›; B ‹tatis imponitur. De peccantibus enim dicit Aposto-›; C ‹sensus Christi, etiam ego in his dicerem : « Ut›; D ‹manducabunt, et non derelinquent ex eo in mane. »›
- old-edition numerals: 210 after ‹suavitatis est,›
- other: Migne's foot note prints "Levit. V, 12." (note 26, printed under col. 455) for words of Lev. 5:11; the English gives the right reference.
- other: Migne's foot note prints "Psal. XXXVIII, 5." (note 28, printed under col. 455) for words of Ps. 37:6 (Vulgate numbering); the English gives the right reference.
nunc secundum litteram instaurare sacrificia, requiramus in nobis quisnam est tantus ac talis, qui sacrificium salutare et sacrificium laudis offerat Deo. Ego illum esse arbitror, qui in omnibus actibus suis facit laudari Deum, et impletur per eum illud quod Dominus et Salvator noster dicit: « Ut videant homines opera vestra bona, et magnificent Patrem vestrum, qui in coelis est: » Ille ergo obtulit sacrificium laudis, pro cujus actibus, pro cujus doctrina, praeceptis, verbo, et moribus, et disciplina, laudatur et benedicitur Deus, sicut econtrario sunt illi, de quibus dicitur, quia « per vos nomen meum blasphematur inter gentes. » Observa tamen et hic, quomodo panes ex simila facti in oleo, et lagana azyma uncta oleo, et simila conspersa in oleo ponitur, et triplici iterum sacramento hostia salutaris offertur, et ad ultimum, « sacerdoti, inquit, qui effundit sanguinem sacrificii salutaris, ipsi erit. » Superius dixit: « Sacerdoti qui repropitiabit, ipsi erit. » Hic, « sacerdoti qui effundit sanguinem sacrificii salutaris, ipsi erit. » Digno ordine utitur, prius enim repropitiatio quaerenda est, et post haec offerendum sacrificium salutaris. Neque enim salus esse cuiquam potest, nisi prius sibi propitium faciat Deum. « Sed et carnes, inquit, sacrificii laudationis salutaris ipsi erunt. » Saepe jam diximus quod carnes in Scripturis solidum indicant cibum, perfectamque doctrinam. Secundum Scripturas scio esse animae cibum quemdam lactis, et alium cibum animae olerum et alium carnis, sicut ipse Apostolus de quibusdam dicit: « Quia lacte vos potavi, non esca. Nondum enim poteratis, sed nec adhuc potestis. Adhuc enim estis carnales. » Et iterum alibi dicit: « Alius quidem credit se manducare omnia, qui autem infirmus est olera manducet. » Et rursum alibi: « Perfectorum autem est cibus solidus, » etc. Hic ergo carnes sacrificii salutaris, quod offertur pro laudatione, ipsius jubentur esse sacerdotis. Ex simila vero tripliciter oblata, ut supra diximus, unum tantum quod placuerit sacerdoti deputatur: caetera offerentis sunt laici, ita tamen ut sub die comedantur, nec remaneat ex his aliquid in mane. Carnes ergo in quibus solidus cibus est, et perfecta scientia, sacerdotibus deputantur, quia debent in omnibus esse perfecti, in doctrina, in virtute, in moribus. Si enim hoc in se non habuerint, de sacrificiorum carnibus non edent. Unum vero illud quod separatur, tanquam praecipuum ex tribus quae ex simila praecepta sunt, in hoc illam partem scientiae arbitror designari, de qua superius diximus, quae perfectam indicat profundamque doctrinam. Sed requires fortasse, cum superius fermentum penitus abjecerit de sacrificiis, quomodo nunc
to restore the sacrifices now according to the letter, let us seek within ourselves who is so great and of such a kind as to offer to God a sacrifice of salvation and a sacrifice of praise. I judge him to be the one who in all his actions causes God to be praised, and through whom is fulfilled what our Lord and Saviour says: "That men may see your good works, and magnify your Father, who is in heaven" (Matt. 5:16). He, then, has offered a sacrifice of praise on account of whose actions, on account of whose teaching, precepts, word, and conduct, and discipline, God is praised and blessed; just as, on the contrary, there are those of whom it is said that "through you my name is blasphemed among the Gentiles" (Rom. 2:24). Notice, however, here too how loaves made of fine flour in oil, and unleavened wafers anointed with oil, and fine flour mixed with oil are set down, and the victim of salvation is again offered in a threefold mystery; and finally, "to the priest," he says, "who pours out the blood of the sacrifice of salvation, it shall belong to him" (Lev. 7:14). Above he said: "To the priest who makes propitiation, it shall belong to him" (Lev. 7:7). Here: "to the priest who pours out the blood of the sacrifice of salvation, it shall belong to him." He keeps a fitting order, for first propitiation must be sought, and after this the sacrifice of salvation must be offered. For no one can have salvation unless he first makes God propitious to himself. "But the flesh too," he says, "of the sacrifice of praise of salvation shall belong to him" (Lev. 7:15). We have often said already that flesh in the Scriptures indicates solid food and perfect teaching. I know that, according to the Scriptures, there is a certain food of the soul which is milk, and another food of the soul which is vegetables, and another which is flesh, as the Apostle himself says of certain people: "For I gave you milk to drink, not food. For you were not yet able, nor are you able even now. For you are still carnal" (1 Cor. 3:2). And again he says elsewhere: "One believes that he may eat all things, but he who is weak, let him eat vegetables" (Rom. 14:2). And again elsewhere: "But solid food is for the perfect," etc. (Heb. 5:14). Here, then, the flesh of the sacrifice of salvation which is offered for praise is commanded to belong to the priest himself. But of the fine flour offered in three ways, as we said above, only one, whichever the priest pleases, is assigned to him; the rest belong to the layman who offers, yet in such a way that they are eaten within the day, and nothing of them remains until morning. The flesh, then, in which is solid food and perfect knowledge, is assigned to the priests, because they ought to be perfect in all things, in teaching, in virtue, in conduct. For if they do not have this in themselves, they shall not eat of the flesh of the sacrifices. But that one [portion] which is set apart, as the chief of the three that are prescribed from the fine flour, I judge to designate here that part of knowledge of which we spoke above, which indicates perfect and profound teaching. But perhaps you will ask: since above he entirely cast leaven out of the sacrifices, how now
Editors' notes and page, col. 457
Footnotes
(32) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
Matth. V, 16.
Matthew 5:16.
(printed under page 233)
(33) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
Rom. II, 34.
Romans 2:34 [as printed; Romans 2 has 29 verses, so 11:34 is probably meant].
(printed under page 233)
(34) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
Levit. VII, 14.
Leviticus 7:14.
(printed under page 233)
(35) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
ibid., 7.
The same, verse 7.
(printed under page 233)
(36) ‹anchor: Sed et carnes, inquit› · call in col 457 [scripture reference]
ibid. 15.
The same, verse 15.
(printed under page 233)
(37) ‹anchor: de quibusdam dicit› · call in col 457 [scripture reference]
I Cor. III, 2.
1 Corinthians 3:2.
(printed under page 233)
(38) ‹anchor: alibi dicit› · call in col 457 [scripture reference]
Rom. XIV, 2.
Romans 14:2.
(printed under page 233)
(39) ‹anchor: Et rursum alibi› · call in col 457 [scripture reference]
Hebr. V, 14.
Hebrews 5:14.
(printed under page 233)
(40) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
Matth. XVI, 6.
Matthew 16:6.
(printed under page 233)
(41) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
I. Cor. XV, 33.
1 Corinthians 15:33.
(printed under page 233)
(42) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
Tit. I, 12.
Titus 1:12.
(printed under page 233)
(43) ‹anchor: not visible› · call in col 457 or 458 (call outside the image) [scripture reference]
Levit. VII, 15.
Leviticus 7:15.
(printed under page 233)
(45) ‹anchor: ipsi erunt› · call in col 457
Ms., « erunt. » Libb. editi, « edunt. »
The manuscript has "shall be"; the printed books, "eat."
(printed under page 233)
(46) ‹anchor: offerentis› · call in col 457
Ms., « offerentes. »
The manuscript has "those offering."
(printed under page 233)
(47) ‹anchor: not visible› · call in col 457 or 458 (call outside the image)
Libb. antea editi, « quid ergo hic sit agendum, videamus, » sed ms. ut in nostro textu. Paulo post idem ms., « tradebant traditiones. » Libb. editi, « tradebant traditionem. »
The earlier printed books have "let us see, then, what is to be done here," but the manuscript reads as in our text. A little after, the same manuscript has "they handed down traditions"; the printed books, "they handed down a tradition."
(printed under page 233)
Page
- running head: 457 IN LEVITICUM HOMILIA V.
- marginal letters: A ‹nunc secundum litteram instaurare sacrificia, re-›; B ‹spersa in oleo ponitur, et triplici iterum sacramento›; C ‹carnis, sicut ipse Apostolus de quibusdam dicit :›; D ‹scientia, sacerdotibus deputantur, quia debent in›
- old-edition numerals: (none)
- other: Migne's foot note prints "Rom. II, 34." for words of Rom. 2:24; the English gives the right reference.
super panes fermentatos sacrificium mandat imponi? Verum diligentius intuere, quia non ad sacrificium, sed ad ministerium sacrificii fermentatus panis assumitur. Quid ergo hoc sit, videamus. Dominus in Evangeliis humanam doctrinam Pharisaeorum, qui tradebant traditiones praecepta hominum, fermentum appellat, cum dicit discipulis: « Observate a fermento Pharisaeorum. » Similiter ergo humana doctrina est, verbi causa, grammatica ars, vel rhetorica, vel etiam dialectica. Ex qua doctrina ad sacrificium quidem, hoc est in his quae de Deo sentienda sunt, nihil suscipiendum est, sermo vero lucidus, et eloquentiae splendor, ac disputandi ratio, ad ministerium verbi Dei decenter jubetur admitti. An non super hoc fermentum habebat verbi Dei sacrificium positum ille qui dicebat: « Corrumpunt mores bonos colloquia mala? » Et: « Cretenses semper mendaces, malae bestiae, ventres pigri, » et alia his similia ex fermento sumpta Graecorum.
he commands the sacrifice to be placed upon leavened loaves? But look more carefully: the leavened bread is taken up not for the sacrifice, but for the service of the sacrifice. Let us see, then, what this means. The Lord in the Gospels calls the human teaching of the Pharisees, who handed down traditions, the precepts of men, leaven, when He says to the disciples: "Beware of the leaven of the Pharisees" (Matt. 16:6). In the same way, then, human learning is, for example, the art of grammar, or rhetoric, or even dialectic. From this learning nothing is to be taken up for the sacrifice itself, that is, for the things that are to be held concerning God; but clear speech, and the splendour of eloquence, and the method of argument are fittingly ordered to be admitted to the service of the word of God. Did not he have the sacrifice of the word of God placed upon this leaven who said: "Evil conversations corrupt good morals" (1 Cor. 15:33)? And: "Cretans are always liars, evil beasts, lazy bellies" (Titus 1:12), and other things like these taken from the leaven of the Greeks.
8. Quod autem dicit, « sub die comedetur, nec derelinquetur ab eo usque in mane, » conferamus cum caeteris sacrificiis, et videamus quae sit ratio quod in hoc quidem sacrificio salutari, eadem die, quae offeruntur praecepit comedenda: in alio vero sacrificio, etiam in secundam diem servari indulget, et usque in tertiam, tertia vero jam die igni tradi quae superfuerint, ne polluant offerentem. Quid ergo habeat ista differentia, videamus. Sed vere indigemus auxilio Dei, qui omnes adipes contegentes interiora nostra dignetur abscindere, et omne crassioris sensus velamen auferre, ut haec secundum id quod a Deo mandari dicitur, possimus advertere. Conferamus igitur ipsam sibi Scripturam divinam, et quam aperuerit nobis absolutionis semitam subsequamur. Invenimus enim de sacrificio Paschae, quod in vespera immolari jubetur, dari mandatum similiter ut nihil remaneat ex carnibus usque in mane. Non est ergo otiosum quod hesternas carnes vesci non vult nos sermo divinus, sed recentes semper et novas, eos maxime qui sacrificium Paschae, vel sacrificium laudis immolant Deo, novas vero carnes, et recentes ipsius diei edere jubet, hesternas prohibet. Recordatus sum simile aliquid et prophetam Ezechielem dicere, cum ei Dominus praecepisset, ut coqueret sibi panes in stercore humano. Respondit enim Domino et dixit: « O Domine, nunquam contaminata est anima mea, et morticinum aut immundum non introivit in os meum. Sed neque caro hesterna introivit in os meum. » De quo saepe apud memetipsum requirebam quaenam esset ista prophetae exsultatio, qua velut magnum aliquid ante Deum proferret, et diceret, quia nunquam carnem hesternam
8. As for his saying, "It shall be eaten within the day, nor shall any of it be left until morning" (Lev. 7:15), let us compare it with the other sacrifices, and see what is the reason that in this sacrifice of salvation he commanded the things offered to be eaten on the same day, while in another sacrifice he allows them to be kept even to the second day, and up to the third, but on the third day what remains is to be given to the fire, lest it defile the one who offers. Let us see, then, what this difference holds. But truly we need the help of God, that He may deign to cut away all the fat that covers our inward parts, and take away every veil of grosser understanding, so that we may perceive these things according to what is said to be commanded by God. Let us therefore compare the divine Scripture with itself, and follow whatever path of explanation it opens to us. For we find concerning the sacrifice of the Pasch, which is commanded to be slain in the evening, that a command is likewise given that nothing of the flesh remain until morning. It is not, then, idle that the divine word does not want us to eat yesterday's flesh, but always fresh and new; especially those who slay to God the sacrifice of the Pasch or the sacrifice of praise it commands to eat new flesh, fresh from that very day, and forbids yesterday's. I recalled that the prophet Ezekiel too said something similar, when the Lord had commanded him to bake his loaves on human dung. For he answered the Lord and said: "O Lord, my soul has never been defiled, and nothing that died of itself or unclean has entered my mouth. Nor has yesterday's flesh entered my mouth" (Ezek. 4:14). About this I often asked myself what this exultation of the prophet was, in which he put forward something as if great before God, and said that he had never eaten yesterday's
Editors' notes and page, col. 458
Footnotes
(44) ‹anchor: et dixit› · call in col 458 [scripture reference]
Ezech. IV, 14.
Ezekiel 4:14.
(printed under page 233)
Page
- running head: IN LEVITICUM HOMILIA V. 458
- marginal letters: A ‹super panes fermentatos sacrificium mandat im-›; B ‹tum habebat verbi Dei sacrificium positum ille qui›; C ‹contegentes interiora nostra dignetur abscindere,›; D ‹simile aliquid et prophetam Ezechielem dicere,›
- old-edition numerals: 211 before ‹8. Quod autem dicit›
manducavi. Sed, ut video, hinc edoctus, et ex istis imbutus mysteriis, haec propheta loquebatur ad Dominum, quia non ita abjectus et degener sum sacerdos, ut hesternis, id est veteribus carnibus vescar. Audite haec, omnes Domini sacerdotes, et attentius intelligite quae dicuntur. Caro quae ex sacrificiis sacerdotibus deputatur, verbum Dei est quod in Ecclesia docent. Pro hoc ergo figuris mysticis commonentur, ut cum proferre ad populum sermonem coeperint, non hesterna proferant, non vetera quae sunt secundum litteram proloquantur, sed per gratiam Dei nova semper proferant, et spiritalia semper inveniant. Si enim ea quae didiceris a Judaeis hesterno, haec hodie in Ecclesia proferas, hoc est hesternam carnem sacrificii edere. Si meministis, etiam in oblatione primitiarum eodem sermone usus est legislator, ut sint, inquit, nova et recentia. Vides ubique ea, quae ad laudes Dei pertinent (hoc enim est sacrificium laudis) nova, et recentia esse debere, ne forte cum vetera profers in Ecclesia, labia tua loquantur, et mens tua sine fructu sit. Sed audi quid dicit Apostolus: « Si, inquit, loquar linguis, spiritus meus orat, sed mens mea sine fructu est. Quid igitur est? Orabo, inquit, spiritu, orabo et mente: psallam spiritu, psallam et mente. » Ita ergo et tu si non ex eruditione spiritali, ex doctrina gratiae Dei praesentem et recentem protuleris sermonem in laudibus Dei, os quidem tuum offert sacrificium laudis, sed mens tua pro sterilitate hesternae carnis arguitur. Nam et Dominus panem, quem discipulis dabat, et dicebat eis: « Accipite et manducate, » non distulit, nec servari jussit in crastinum. Hoc fortasse mysterii continetur etiam in eo quod panem portari non jubet in via ut semper recentes, quos intra te geris, verbi Dei panes proferas. Denique Gabaonitae illi propterea condemnantur, et ligni caesores, vel aquae gestatores fiunt qui panes veteres ad Israelitas detulerunt, quibus lex spiritalis jubebat semper uti recentibus et novis. Alia sane sacramentorum figura est, quae jubet etiam in altera die, quod superfuerit edi, nihil vero in tertiam diem reservari, de qua suis locis videbimus. Sed ne illud quidem nos lateat, esse quoddam tempus, in quo benedictio sit veteribus vesci. Nam de anno septimo, qui remissionis annus vel sabbaticus nominatur, ita dicitur: « Manducabis, inquit, vetera, et vetera veterum. » Tunc sub septimi anni mysterio, ut diximus, benedictio est vetera manducare, nunc vero prohibetur. Sed multus est excessus haerere per haec singula, et ex occasione testimoniorum longius evagari, cum explanatio nunc sacrificiorum habeatur in manibus.
flesh. But, as I see, it was because he had been taught from this, and steeped in these mysteries, that the prophet spoke thus to the Lord: that I am not so abject and degenerate a priest as to feed on yesterday's, that is, on old flesh. Hear this, all you priests of the Lord, and understand more attentively what is said. The flesh that is assigned to the priests from the sacrifices is the word of God which they teach in the Church. For this reason, then, they are admonished by mystical figures that, when they begin to bring out a discourse to the people, they should not bring out yesterday's things, should not utter old things that are according to the letter, but by the grace of God should always bring out new things, and always find spiritual things. For if what you learned yesterday from the Jews you bring out today in the Church, this is to eat yesterday's flesh of the sacrifice. If you remember, in the offering of the first-fruits too the lawgiver used the same language: let them be, he says, new and fresh. You see that everywhere the things that belong to the praises of God (for this is the sacrifice of praise) ought to be new and fresh, lest perhaps, when you bring out old things in the Church, your lips speak and your mind be without fruit. But hear what the Apostle says: "If," he says, "I speak in tongues, my spirit prays, but my mind is without fruit. What then is it? I will pray," he says, "with the spirit, I will pray also with the mind; I will sing with the spirit, I will sing also with the mind" (1 Cor. 14:14). So you too: if you do not bring out from spiritual learning, from the teaching of the grace of God, a present and fresh discourse in the praises of God, your mouth indeed offers a sacrifice of praise, but your mind is convicted for the barrenness of yesterday's flesh. For the Lord too did not put off the bread which He was giving to the disciples, saying to them, "Take and eat" (Matt. 26:26), nor did He order it to be kept until the morrow. Perhaps something of this mystery is contained also in His not commanding bread to be carried on the way, so that you may always bring out fresh the loaves of the word of God which you carry within you. Thus those Gibeonites are condemned for this reason, and become hewers of wood and carriers of water, because they brought old loaves to the Israelites (Josh. 9), whom the spiritual law commanded always to use fresh and new. There is indeed another figure of the mysteries, which commands that what is left over be eaten even on the next day, but nothing be kept to the third day; of this we shall see in its own places. But let this too not escape us, that there is a certain time in which it is a blessing to feed on old things. For of the seventh year, which is called the year of remission or the sabbatical year, it is said thus: "You shall eat," he says, "old things, and the old of the old" (Lev. 25:22). Then, under the mystery of the seventh year, as we have said, it is a blessing to eat old things, but now it is forbidden. But it is a great digression to dwell on these single points, and on the occasion of the testimonies to wander further afield, when the explanation of the sacrifices is now in hand.
Editors' notes and page, col. 459
Footnotes
(45) ‹anchor: not visible› · call in col 459 (call above the image) [scripture reference]
I Cor. XIV, 14.
1 Corinthians 14:14.
(printed under page 234)
(46) ‹anchor: dicebat eis› · call in col 459 [scripture reference]
Matth. XXVI, 26.
Matthew 26:26.
(printed under page 234)
(47) ‹anchor: recentibus et novis› · call in col 459 [scripture reference]
Jos. IX.
Joshua 9.
(printed under page 234)
(48) ‹anchor: ita dicitur› · call in col 459 [scripture reference]
Levit. XXV, 22.
Leviticus 25:22.
(printed under page 234)
(50) ‹anchor: not visible› · call in col 459 or 460 (call outside the image) [scripture reference]
Psal. CIX, 7.
Psalm 109:7 [Vulgate numbering; 110:7 in the Hebrew numbering].
(printed under page 234)
(51) ‹anchor: not visible› · call in col 459 or 460 (call outside the image) [scripture reference]
Psal. XVIII, 13.
Psalm 18:13 [Vulgate numbering; 19:12 in the Hebrew numbering].
(printed under page 234)
(48) ‹anchor: not visible› · call in col 459 (call above the image)
Ms., « oblatione. » Libb. editi, « oblationem. »
The manuscript has "by the offering"; the printed books, "the offering."
(printed under page 234)
(49) ‹anchor: eruditione spiritali› · call in col 459
Libb. antea editi, « Psalmum dicam spiritu, psalmum dicam et mente. Ita ergo et tu sive ex eruditione spiritali, et ex dono gratiae Dei, » etc.; sed ms. ut in nostro textu.
The earlier printed books have "I will say a psalm with the spirit, I will say a psalm with the mind also. So then you too, whether from spiritual learning, and from the gift of the grace of God," etc.; but the manuscript reads as in our text.
(printed under page 234)
(50) ‹anchor: haec singula› · call in col 459
Ms., « multum est excessus habere per haec singula. » Paulo post libb. editi, « cum explanationem sacrificiorum habeamus in manibus. »
The manuscript has "it is a great digression to keep to these several points." A little after, the printed books have "since we have the explanation of the sacrifices in hand."
(printed under page 234)
Page
- running head: 459 ORIGENIS
- marginal letters: A ‹nam manducavi. Sed, ut video, hinc edoctus, et ex›; B ‹etiam in oblatione primitiarum eodem sermone›; C ‹tua pro sterilitate hesternae carnis arguitur. Nam›; D ‹dictio sit veteribus vesci. Nam de anno septimo,›
- old-edition numerals: (none)
9. Dicitur ergo in sequentibus, « quod si votum fuerit, aut si voluntarium sacrificaverit munus suum, quacunque die obtulerit sacrificium suum, edetur et altera die. Et quod superfuerit de carnibus sacrificii usque in diem tertium, igne cremabitur. Si autem manducans manducaverit ex carnibus die tertia, non erit acceptum ei, qui offert illud, non reputabitur ei, coinquinatio est. Anima autem si qua manducaverit ex eo, peccatum accipiet. » Hoc est nimirum quod et David dicit in Psalmis: « Fiat oratio ejus in peccatum, » quando non solum nihil meriti, sed etiam culpae multum ex sacrificiis quaeritur. Audis enim legislatorem decernere, quia si quis manducaverit ex eo quod superfuerit in tertiam diem, peccatum accipiet. Unde cognoscendum est quanta humanae conditioni peccatorum labes immineat, cum oriatur etiam inde peccatum, unde hostia propitiationis offertur. Haec credo considerans beatus David, dicebat in Psalmis: « Peccata quis intelligit? » Voti igitur et voluntatis sacrificium est, quo et secunda quidem die vesci fas est, penitus vero abjuratur in tertiam. Sed dat remedium negligentibus. Si, inquit, invalidus fueris, et non potueris omnes carnes sacrificii secunda finire die, nihil de his in die tertia comedas, sed igni trade quod superest. Si enim volueris post duos dies manducare de sacrificio, peccatum accipies. Ego, prout sensus mei capacitas habet, in hoc biduo puto duo testamenta intelligi, in quibus liceat omne verbum quod ad Deum pertinet (hoc enim est sacrificium) requiri, et discuti, atque ex ipsis omnem rerum scientiam capi. Si quid autem superfuerit, quod non divina Scriptura decernat, nullam aliam tertiam scripturam debere ad auctoritatem scientiae suscipi, quia haec dies tertia nominatur, sed igni tradamus quod superest, id est Deo reservemus. Neque enim in praesenti vita Deus scire nos omnia voluit, maxime cum et id Apostolus dicat: « Quia ex parte scimus, et ex parte prophetamus. Cum venerit autem quod perfectum est, destruentur illa quae ex parte sunt. » Iste est ergo ignis, cui quae in tertium diem superfuerint, servare debemus, et non temeritate praesumpta assumamus nobis cunctorum scientiam, ut merito nobis dicatur ab eodem Apostolo: « nescientes neque quae loquuntur, neque de quibus affirmant. » Ne forte ergo non fiat acceptum sacrificium nostrum, et hoc ipsum quod ex divinis Scripturis cupimus scientiam capere, vertatur nobis in peccatum, servemus eas mensuras, quas nobis per legislatorem lex spiritalis enuntiat.
9. It is said, then, in what follows: "But if it is a vow, or if he sacrifices his gift voluntarily, on whatever day he offers his sacrifice, it shall be eaten on the next day also. And what is left over of the flesh of the sacrifice until the third day shall be burned with fire. But if anyone eats of the flesh on the third day, it shall not be accepted for him who offers it; it shall not be reckoned to him; it is defilement. And if any soul eats of it, it shall incur sin" (Lev. 7:16–18). This is surely what David also says in the Psalms: "Let his prayer become sin" (Ps. 109:7), when not only no merit but even much guilt is gained from sacrifices. For you hear the lawgiver decree that if anyone eats of what is left over into the third day, he shall incur sin. From this it must be recognized how great a stain of sins hangs over the human condition, when sin arises even from the very thing from which the victim of propitiation is offered. Considering this, I believe, blessed David said in the Psalms: "Who understands sins?" (Ps. 18:13). It is, then, a sacrifice of a vow and of free will, of which it is lawful to eat on the second day, but which is altogether forsworn on the third. But he gives a remedy to the negligent. If, he says, you are weak and cannot finish all the flesh of the sacrifice on the second day, eat none of it on the third day, but give what is left to the fire. For if you choose to eat of the sacrifice after two days, you will incur sin. I, as far as the capacity of my understanding allows, think that in these two days the two Testaments are to be understood, in which it is lawful for every word that pertains to God (for this is the sacrifice) to be sought out and examined, and from them all knowledge of things to be gained. But if anything is left over which the divine Scripture does not determine, no other third scripture ought to be received as an authority for knowledge, because this is called the third day; rather, let us give what is left to the fire, that is, let us reserve it to God. For God did not will that we should know all things in the present life, especially since the Apostle too says this: "For we know in part, and we prophesy in part. But when that which is perfect has come, the things that are in part shall be done away" (1 Cor. 13:9). This, then, is the fire for which we ought to keep whatever is left over into the third day, and not, with presumptuous rashness, take to ourselves the knowledge of all things, so that it might rightly be said of us by the same Apostle: "understanding neither what they say, nor of what they affirm" (1 Tim. 1:7). Lest, then, our sacrifice be not accepted, and this very desire of ours to gain knowledge from the divine Scriptures be turned for us into sin, let us keep those measures which the spiritual law announces to us through the lawgiver.
10. « Et carnes quaecunque tactae fuerint ab omni immundo, non manducabuntur, igni cremabuntur. Omnis mundus manducabit carnes, et anima
10. "And whatever flesh has been touched by anything unclean shall not be eaten; it shall be burned with fire. Everyone who is clean shall eat the flesh, and the soul
Editors' notes and page, col. 460
Footnotes
(49) ‹anchor: not visible› · call in col 460 (call above the image) [scripture reference]
Levit. VII, 16, 17, 18.
Leviticus 7:16, 17, 18.
(printed under page 234)
(52) ‹anchor: Apostolus dicat› · call in col 460 [scripture reference]
I Cor. XIII, 9.
1 Corinthians 13:9.
(printed under page 234)
(53) ‹anchor: ab eodem Apostolo› · call in col 460 [scripture reference]
I Tim. I, 7.
1 Timothy 1:7.
(printed under page 234)
Page
- running head: ORIGENIS 460
- marginal letters: A ‹9. Dicitur ergo in sequentibus, « quod si vo-›; B ‹cognoscendum est quanta humanae conditioni pec-›; C ‹quibus liceat omne verbum quod ad Deum pertinet›; D ‹rito nobis dicatur ab eodem Apostolo : « nescientes ne-›
- old-edition numerals: 212 after ‹credo›
quaecunque manducaverit carnes sacrificii salutaris quod est Domino, et immunditia ejus in eo fuerit, peribit anima illa de populo suo. Et anima quaecunque tetigerit omnem rem immundam, vel ab immunditia hominis, vel quadrupedum immundorum, vel ab omni abominamento immundo, et manducaverit ex carnibus sacrificii salutaris quod est Domini, peribit anima illa de populo suo. » Triplices immunditiae causas hic legislator exposuit. Unam, ne carnes sacrificiorum aliqua immunditia contingantur. Aliam, ne is qui edit carnes sacrificii immundus sit, et immunditia ejus in ipso sit. Tertiam, quod etsi carnes mundae sint, et ipse qui edit mundus sit, tamen ne contigerit aliquid immundum, vel a pecoribus vel ab avibus, vel ex omnibus quae immunda pronuntiata sunt. Et haec quidem voluntas est legislatoris de ritu sacrificiorum corporalium sancientis. Secundum nostrae vero expositionis ordinem, ubi carnes sanctae verba intelliguntur esse divina, hujusmodi habenda est observatio, quia saepe accidit mundas carnes contingi ab aliquo immundo, ut, verbi causa dixerim, si quis de Deo Patre, ac de Unigenito ejus, et Spiritu sancto, digno deitatis mysterio purum faciat sincerumque sermonem, similiter et de omnibus creaturis rationalibus tanquam a Deo factis ad hoc ut caperent et intelligerent eum, non autem consequenti mysterio afferat etiam carnis resurrectionem. Primus quidem ejus sermo quoniam perfecte et sancte disseruit, solidus cibus est, carnes sanctae sunt, hoc vero quod his additur, resurrectionem carnis negando, quia alienum a fide est, superioribus junctum perfectis et fidelibus verbis, sanctas carnes contaminavit et polluit. Ideo ergo praecepit legislator ne manducentur hujusmodi carnes, quibus immunditia infidelitatis alicujus adjungitur. Propterea et Apostolus dicit: « Etenim diem festum celebremus non in fermento veteri; neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis. » Secundum immunditiae genus est, ne ipse qui carnes edit, immundus sit, et immunditia ejus in ipso sit, quod hoc modo intelligi potest, verbi gratia, si sit aliquis naturae florentis, et ardentis ingenii, non continuo aptus videbitur ad suscipienda verbi Dei mysteria, sed quaeritur etiam hoc, ut prius a profanis actibus, et immundis operibus separetur, et ita demum eruditionis capax fiat, si prius capax fuerit sanctitatis. Simile his in Numeris legimus scriptum, ubi Dominus carnes coelitus dedit filiis Israel et dicit: « Sanctificamini in crastinum, ut manducetis carnes, » hoc ostendens, quod nisi
whoever eats the flesh of the sacrifice of salvation which is the Lord's while his uncleanness is upon him, that soul shall perish from his people. And the soul that touches any unclean thing, whether of the uncleanness of man, or of unclean four-footed beasts, or of any unclean abomination, and eats of the flesh of the sacrifice of salvation which is the Lord's, that soul shall perish from his people" (Lev. 7:19 ff.). Here the lawgiver has set out three causes of uncleanness. One, that the flesh of the sacrifices be not touched by any uncleanness. Another, that he who eats the flesh of the sacrifice be not unclean, with his uncleanness upon him. The third, that even if the flesh is clean, and he who eats is clean, he must still not have touched anything unclean, whether from cattle or from birds, or from any of the things that have been declared unclean. And this indeed is the intention of the lawgiver in ordaining the rite of the bodily sacrifices. But according to the order of our exposition, in which the holy flesh is understood to be the divine words, the following observance must be kept: that it often happens that clean flesh is touched by something unclean. For example, if someone, concerning God the Father and His Only-begotten and the Holy Spirit, gives a pure and sincere discourse worthy of the mystery of the Godhead, and likewise concerning all the rational creatures as made by God for this, that they might grasp and understand Him, but does not, in the mystery that follows from this, bring in also the resurrection of the flesh: his first discourse, since he has discoursed perfectly and holily, is solid food, it is holy flesh; but what is added to it, in denying the resurrection of the flesh, since it is foreign to the faith, being joined to the preceding perfect and faithful words, has contaminated and polluted the holy flesh. That is why the lawgiver commanded that flesh of this kind, to which the uncleanness of some unbelief is joined, should not be eaten. For this reason the Apostle too says: "For let us keep the feast not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth" (1 Cor. 5:8). The second kind of uncleanness is that he who eats the flesh should not himself be unclean, with his uncleanness upon him. This can be understood in this way: for example, if there is someone of flourishing nature and ardent intellect, he will not at once be thought fit to receive the mysteries of the word of God; rather this too is required, that he first be separated from profane actions and unclean works, and so at last become capable of learning, if he has first become capable of holiness. We read something like this written in Numbers, where the Lord gave flesh from heaven to the sons of Israel and says: "Sanctify yourselves for tomorrow, that you may eat flesh" (Num. 11:18), showing this, that unless
Editors' notes and page, col. 461
Footnotes
Scripture references 54 ‹anchor: de populo suo› · call in col 461 Levit. VII, 19 et seqq.
Lev. 7:19 ff.
55 ‹anchor: Apostolus dicit› · call in col 461 I Cor. V, 3.
1 Cor. 5:3 [as printed; the words quoted are 1 Cor. 5:8].
56 ‹anchor: et dicit› · call in col 461 Num. XI, 13.
Num. 11:13 [as printed; the words quoted are Num. 11:18].
Editors' notes (printed under page 235)
(51) ‹anchor: ab omni abominamento› · call in col 461
Ms., « abominamento. » Libb. editi, « abominato. »
The manuscript has "abominamento" (by an abomination); the printed books, "abominato" (by what is abominated).
(printed under page 235)
(52) ‹anchor: vel ab avibus› · call in col 461
Ms., « a bobus. » Et paulo post, « legis » pro « legislatoris. »
The manuscript has "a bobus" (from the oxen). And a little after, "legis" (of the law) for "legislatoris" (of the lawgiver).
(printed under page 235)
(53) ‹anchor: verba intelliguntur› · call in col 461
Libb. antea editi, « intelligantur. »
The earlier printed books have "intelligantur" (are understood, subjunctive).
(printed under page 235)
(54) ‹anchor: sermo quoniam› · call in col 461
Libb. editi, « quem. » Et paulo post, « quod his addit, resurrectionis carnis negando gloriam, quia, » etc.; sed ms. ut in nostro textu.
The printed books have "quem" (which). And a little after, "what he adds to these, by denying the glory of the resurrection of the flesh, because," etc.; but the manuscript reads as in our text.
(printed under page 235)
Page
- running head: 461 IN LEVITICUM HOMILIA V.
- marginal letters: A ‹ma quaecunque manducaverit carnes sacrificii salu-›; B ‹vel ex omnibus quae immunda pronuntiata sunt.›; C ‹niam (54) perfecte et sancte disseruit, solidus ci-›; D ‹continuo aptus videbitur ad suscipienda verbi Dei›
- old-edition numerals: (none)
- other: Migne's foot note prints "I Cor. V, 3." for words of 1 Cor. 5:8; the English gives the right reference.
- other: Migne's foot note prints "Num. XI, 13." for words of Num. 11:18; the English gives the right reference.
sanctificati essent prius et mundi effecti, carnes eis non daret Deus. Bene autem clementiam Domini legislator ostendit, ut non diceret quia non manducet carnes in quo fuit immunditia, sed ait, in quo immunditia ejus in ipso est. Nemo etenim fere invenitur, in quo non fuit immunditia. Inveniri autem potest, in quo fuerit quidem, sed audita lege Domini ultra jam non sit. Quod si permanet in eo immunditia sua, et his auditis converti non vult et emendari, peribit, inquit, anima illa de populo suo. Tertia est immunditiae species, qua is qui mundus est, si aliquid contigit immundum, non tam suo peccato, quam aliena contagione polluitur; ut puta si quis societur amicitiis et consortio hominis lividi, vel iracundi, vel adulteri, et ipse quidem propriis actibus non inseratur sceleribus ejus, videat tamen eum, et intelligat quomodo fratrem suum odit et homicida est, vel quomodo insidiatur alienae mulieri et adulter est, vel quomodo in caeteris quibusque sacrilegus est, nec deprehensis his discedat ab ejus consortio, iste est qui contigit immundum, vel animal, vel avem, vel morticinum, et aliena immunditia ipse pollutus est. De diversitatibus autem immundorum, prout occurrere potuit, in superioribus diximus. Aut non et Apostolus secundum hanc eamdem praecepit formam, cum dicit: « Nunc autem scribo vobis in epistola, ut non commisceamini fornicariis, si quis frater nominatur fornicator, aut avarus, aut idolis serviens, aut ebriosus, aut rapax, cum hujusmodi nec cibum sumere? » In quibus omnibus quid est aliud quod praecepit, nisi ne alienis peccatis et immunditiis polluamur?
they had first been sanctified and made clean, God would not give them flesh. But the lawgiver has shown the clemency of the Lord well, in not saying that he in whom there was uncleanness shall not eat the flesh, but saying: he in whom his uncleanness is upon him. For hardly anyone is found in whom there was no uncleanness. But someone can be found in whom there was indeed [uncleanness], but who, having heard the law of the Lord, has it no longer. But if his uncleanness remains in him, and having heard these things he will not be converted and amended, that soul, he says, shall perish from his people. The third kind of uncleanness is that by which one who is clean, if he has touched something unclean, is polluted not so much by his own sin as by another's contagion: for instance, if someone is joined in friendship and fellowship with a man who is envious, or wrathful, or an adulterer, and does not himself by his own actions take part in his crimes, yet sees him, and understands how he hates his brother and is a murderer, or how he lies in wait for another man's wife and is an adulterer, or how in all other things he is sacrilegious, and when these things have been discovered does not depart from his fellowship: this is the one who has touched something unclean, whether an animal, or a bird, or a carcass, and is himself polluted by another's uncleanness. About the different kinds of unclean things we spoke above, as far as could occur to us. Or did not the Apostle too command according to this same pattern, when he says: "But now I write to you in the letter, not to mix with fornicators: if anyone who is called a brother is a fornicator, or covetous, or a servant of idols, or a drunkard, or rapacious, not even to take food with such a one" (1 Cor. 5:9)? In all these things what else has he commanded but that we be not polluted by other people's sins and uncleannesses?
11. « Et locutus est, inquit, Dominus ad Moysen dicens: Loquere filiis Israel dicens: Omnem adipem boum, et ovium, et caprarum, non edetis, et adeps morticinorum, et a fera captorum non erit ad omne opus, et in esca non edetur. Omnis qui adipem edet ex pecoribus ex quibus offertis ab eis hostiam Domino, peribit anima illa de populo suo. Et omnem sanguinem non edetis in omni habitatione vestra a pecoribus, et a volatilibus. Omnis anima quaecunque manducaverit sanguinem, peribit anima illa de populo suo. » Adipes quidem eorum animalium, quae in sacrificiis offeruntur, et aliorum nonnullorum edi vel in usu haberi abnegat legislator, sanguinem vero omnis carnis comedi vetat. In superioribus locum mysticum pertractantes, ubi vitulus in holocaustum dabatur pro peccato, et adipes imponebantur altari, sanguinem quidem quo ex parte aliqua cornua liniebantur, reliquus vero ad basim effundebatur altaris, in eorum
11. "And the Lord spoke," he says, "to Moses, saying: Speak to the sons of Israel, saying: You shall not eat any fat of oxen, or of sheep, or of goats; and the fat of carcasses, and of those taken by a wild beast, shall be for any use, but shall not be eaten as food. Everyone who eats fat from the cattle from which you offer a victim to the Lord, that soul shall perish from his people. And you shall not eat any blood in any of your dwellings, of cattle or of birds. Every soul that eats blood, that soul shall perish from his people" (Lev. 7:22 ff.). The fat, then, of those animals which are offered in sacrifices, and of some others, the lawgiver forbids to be eaten or used; but the blood of all flesh he forbids to be eaten. Above, in treating the mystical passage where a calf was given as a holocaust for sin and the fat was placed on the altar, the blood — with which in part the horns were smeared, while the rest was poured out at the base of the altar — in their
Editors' notes and page, col. 462
Footnotes
(57) ‹anchor: cum dicit› · call in col 462 [scripture reference]
I Cor. V, 9.
1 Corinthians 5:9.
(printed under page 235)
(58) ‹anchor: inquit› · call in col 462 [scripture reference]
Levit. VII, 22 et seqq.
Leviticus 7:22 and following.
(printed under page 235)
(55) ‹anchor: Nunc autem scribo› · call in col 462 (the numeral of the note is printed (53))
Ms., « scribo. » Libb. editi, « scripsi. » Ibidem in ms. deest, « fornicariis. » Paulo post ms., « nisi ne alienis, » etc. Libb. editi, « nisi ne nos ab alienis, » etc.
The manuscript has "I write"; the printed books, "I wrote." In the same place "with fornicators" is missing in the manuscript. A little after, the manuscript has "except that by others'," etc.; the printed books, "except that we, by others'," etc.
(printed under page 235)
Page
- running head: IN LEVITICUM HOMILIA V. 462
- marginal letters: A ‹sanctificati essent prius et mundi effecti, carnes eis›; B ‹dem propriis actibus non inseratur sceleribus›; C ‹rus, aut idolis serviens, aut ebriosus, aut rapax,›; D ‹animalium, quae in sacrificiis offeruntur, et alio-›
- old-edition numerals: 213 after ‹intelligat›
accepimus figuram, qui residuus dicitur Israel, et postquam plenitudo gentium subintroierit, salutem in novissimis sperat. Adipes vero animam diximus Christi, quae est Ecclesia amicorum ejus, pro quibus animam suam posuit. Potest ergo fieri et in hoc loco, ut quod mandatur ne quis adipes edat ex his quae Domino offeruntur, hoc sit quod et Dominus dicit: Ne quis scandalizet unum ex his minimis, qui credunt in me. Quod autem sanguis nullius animalis edi jubetur, illud fortasse sit, quod de Israelitis dicit Apostolus: « Dicis ergo, si fracti sunt rami, ut ego inserar. Bene, propter incredulitatem fracti sunt. Tu autem fide stas, noli altum sapere, sed time. » Et iterum: « Noli gloriari adversus ramos, » quo scilicet casui eorum nullus insultet. Ne forte sicut idem Apostolus dicit, et tu excidaris, et illi si non permanserint in incredulitate inserantur. Sanguis autem puto quod populus ille competenter intelligatur. Non enim ex fide, neque ex spiritu Abraham, sed tantum ex sanguine ejus descendunt.
we took [it as] a figure of that people which is called the remnant of Israel, and which, after the fullness of the Gentiles has come in, hopes for salvation in the last times. The fat, on the other hand, we said is the soul of Christ, which is the Church of His friends, for whom He laid down His life. It may be, then, in this place too, that the command that no one eat the fat of the things offered to the Lord is what the Lord also says: Let no one scandalize one of these least ones who believe in Me (Matt. 18:6). And the command that the blood of no animal be eaten may perhaps be what the Apostle says about the Israelites: "You say then: The branches were broken off that I might be grafted in. Well: they were broken off because of unbelief. But you stand by faith; do not be high-minded, but fear" (Rom. 11:19). And again: "Do not boast against the branches" (Rom. 11:18), that is, let no one insult their fall; lest perhaps, as the same Apostle says, you too be cut off, and they, if they do not remain in unbelief, be grafted in. And I think that blood may fittingly be understood as that people. For they are descended not from the faith, nor from the spirit of Abraham, but only from his blood.
12. Post haec: « Et locutus est Dominus ad Moysen dicens: Filiis Israel loquere dicens: Qui offert sacrificium salutaris sui Domino, offeret munus suum Domino in sacrificio salutaris sui. Manus ejus offerent hostiam Domino, adipem qui super pectusculum est, et pinnam jecoris: offeret ea, ita, ut ponatur donum contra Dominum. Et imponet sacerdos adipem, qui est super pectusculum, super altare, et erit pectusculum Aaron et filiis ejus, et brachium dextrum dabitis separationem sacerdoti a sacrificiis salutaribus vestris. Qui offert sanguinem salutaris, et adipem ex filiis Aaron, ipsi erit brachium dextrum in parte; pectusculum enim impositionis, et brachium demptionis accepi a filiis Israel a sacrificiis salutaribus vestris, et dedi ea Aaron sacerdoti, et filiis ejus, legitimum aeternum a filiis Israel. » Hoc est sacrificium quod dicitur salutare. Quod sacrificium nemo offert Domino, nisi qui sanus est, et salutis suae conscius, gratias Domino refert. Nemo ergo qui aeger est animo, et languidus in operibus, offerre potest sacrificium salutare. Vis videre quia nemo aeger et languidus potest illud offerre sacrificium? Leprosus ille, quem in Evangelio Dominus curasse describitur, non poterat offerre hostiam, donec leprae aegritudine tenebatur. Cum autem accessit ad Jesum, et mundatus est, tunc jubetur ei a Domino offerre munera ad altare, « quod praecepit, inquit, Moyses in testimonium illis. » Audisti quis sit, qui offerre debet hostiam salutaris, audi nunc quomodo debeat offerre. « Manus, inquit, ejus offerent hostiam Domino. » Nunquid non evidenter clamat legislator, quia non homo est qui offert hostiam, sed manus
12. After this: "And the Lord spoke to Moses, saying: Speak to the sons of Israel, saying: He who offers the sacrifice of his salvation to the Lord shall offer his gift to the Lord in the sacrifice of his salvation. His hands shall offer the victim to the Lord, the fat that is upon the breast, and the lobe of the liver; he shall offer them so that the gift is set before the Lord. And the priest shall place the fat that is upon the breast upon the altar, and the breast shall belong to Aaron and his sons; and the right shoulder you shall give as a portion set apart for the priest from your sacrifices of salvation. He among the sons of Aaron who offers the blood of the [sacrifice of] salvation and the fat, the right shoulder shall be his as his share; for the breast of laying-on and the shoulder of taking-away I have received from the sons of Israel from your sacrifices of salvation, and I have given them to Aaron the priest and to his sons, a perpetual statute from the sons of Israel" (Lev. 7:28 ff.). This is the sacrifice which is called the sacrifice of salvation. No one offers this sacrifice to the Lord except one who is healthy and, aware of his own salvation, gives thanks to the Lord. No one, then, who is sick in soul and feeble in works can offer the sacrifice of salvation. Do you want to see that no one sick and feeble can offer that sacrifice? That leper whom the Lord is described in the Gospel as having healed (Matt. 8) could not offer a victim as long as he was held by the sickness of leprosy. But when he came to Jesus and was cleansed, then he is commanded by the Lord to offer gifts at the altar, "which Moses commanded," He says, "as a testimony to them" (Matt. 8:4). You have heard who it is that ought to offer the victim of salvation; hear now how he ought to offer it. "His hands," he says, "shall offer the victim to the Lord." Does not the lawgiver plainly cry out that it is not the man who offers the victim, but the hands
Editors' notes and page, col. 463
Footnotes
(59) ‹anchor: not visible› · call in col 463 or 464 (call outside the image) [scripture reference]
Matth. XVIII, 6.
Matthew 18:6.
(printed under page 236)
(60) ‹anchor: not visible› · call in col 463 or 464 (call outside the image) [scripture reference]
Rom. XI, 19.
Romans 11:19.
(printed under page 236)
(61) ‹anchor: not visible› · call in col 463 or 464 (call outside the image) [scripture reference]
ibid., 18.
The same, verse 18.
(printed under page 236)
(62) ‹anchor: not visible› · call in col 463 (call above the image) [scripture reference]
Levit. VII, 28 et seqq.
Leviticus 7:28 and following.
(printed under page 236)
(63) ‹anchor: curasse describitur› · call in col 463 [scripture reference]
Matth. VIII.
Matthew 8.
(printed under page 236)
(64) ‹anchor: quod praecepit, inquit› · call in col 463 [scripture reference]
ibid., 4.
The same, verse 4.
(printed under page 236)
(65) ‹anchor: not visible› · call in col 463 or 464 (call outside the image) [scripture reference]
Gal. V, 22.
Galatians 5:22.
(printed under page 236)
(66) ‹anchor: not visible› · call in col 463 or 464 (call outside the image) [scripture reference]
Psal. XIX, 4.
Psalm 19:4 [Vulgate numbering; 20:4 in the Hebrew numbering].
(printed under page 236)
(56) ‹anchor: not visible› · call in col 463 (call above the image)
Ms., « accepimus. » Libb. editi, « accipimus. » Infra libb. editi, « in novissimis sperant. » Ms., « in novissimis sperat. »
The manuscript has "we have received"; the printed books, "we receive." Below, the printed books have "they hope in the last things"; the manuscript, "he hopes in the last things."
(printed under page 236)
(57) ‹anchor: not visible› · call in col 463 or 464 (call outside the image)
Ms., « sta. » Libb. editi, « stas. »
The manuscript has "stand!"; the printed books, "you stand."
(printed under page 236)
(58) ‹anchor: not visible› · call in col 463 or 464 (call outside the image)
Ms., « offert. » Libb. editi, « offeret. »
The manuscript has "offers"; the printed books, "will offer."
(printed under page 236)
Page
- running head: 463 ORIGENIS
- marginal letters: A ‹accepimus (56) figuram, qui residuus dicitur Israel,›; B ‹insultet. Ne forte sicut idem Apostolus dicit, et tu›; C ‹altare, et erit pectusculum Aaron et filiis ejus, et›; D ‹in Evangelio Dominus curasse describitur, non›
- old-edition numerals: (none)
ejus, id est opera ejus? Opera namque sunt, quae commendant hostiam Deo. Si enim attracta sit manus tua ad dandum, et expansa ad accipiendum, intra te est adhuc lepra tua, et offerre non potes hostiam salutaris. Manus ergo ejus offerent sacrificium salutaris, et manus ejus offerent ea, quae Domino offerenda sunt, id est adipem qui super pectusculum est, et pinnam jecoris. In hoc loco ubi nos habemus, « manus ejus offerent hostiam Domino, » in Graecis habetur pro hostia ὁλοκαρπώματα, quod intelligitur omnem fructum: per quod ostendit non posse Domino offerre omnem fructum eum qui infructuosus est, qui non affert fructum justitiae, fructum misericordiae, vel etiam fructus spiritus, quos enumerat Apostolus, charitatem, gaudium, pacem, patientiam, unanimitatem, et caetera his similia. Unde et in alio loco Propheta dicit: « Et holocaustum tuum pingue fiat. » Offert ergo adipes, qui super pectusculum sunt, et pinnam jecoris, quae superponantur altari. De adipibus saepe jam diximus. Quod autem dicit, adipes qui super pectusculum sunt, pectusculum tuum intellige esse cor tuum, de quo tibi auferendae sunt omnes malae cogitationes; inde enim procedunt, et altaris igni tradendae sunt, ut possit cor tuum mundum effectum Deum videre. Sed et pinnam jecoris praecepit offerendam. Diximus et ante, jecoris pinnam, loca iracundiae, vel cupiditatis exponi; offert enim pinnam jecoris, qui ex se omne vitium irae et furoris excidit. Adipes ergo qui sunt pectusculum, imponuntur altari, ipsum vero pectusculum, Aaron et filiis ejus. Sed et brachium dextrum separari praecepit, et esse eis muneris loco ex sacrificio salutari. Vide quibus muneribus honoratur sacerdos. Pectusculum accipit, et brachium, sed brachium dextrum. Putamus non esse aliquid rationis, quod ex omnibus membris animalium, quae jugulantur in sacrificiis, haec potissimum membra delecta sint? Ego puto quod si quis dicit se esse sacerdotem Dei, nisi habeat pectus ex omnibus membris electum, non est sacerdos; et nisi habeat brachium dextrum, non potest ascendere ad altare Domini, nec sacerdos nominari. Quod ergo est sacerdotis pectus, aut quale? Tale ego puto esse, quod plenum sit sapientia, plenum scientia, plenum omni divina intelligentia; et quid dico plenum intelligentia? imo quod plenum sit Deo, quale est et brachium sacerdotis quod ei offerunt filii Israel pro salute sua qua salvantur. Formae sunt singula ista quae scribuntur in lege, eorum quae in Ecclesia geri debeant. Alioquin nec fuisset necessarium legi haec in Ecclesia, nisi ex his aedificatio aliqua audientibus praeberetur. Si ergo sacerdos Ecclesiae per verba, et doctrinam, et multam sollicitudinem
his, that is, his works? For it is works that commend the victim to God. For if your hand is drawn back from giving and stretched out to receive, your leprosy is still within you, and you cannot offer the victim of salvation. His hands, then, shall offer the sacrifice of salvation, and his hands shall offer the things that are to be offered to the Lord, that is, the fat that is upon the breast, and the lobe of the liver. In this place, where we have "his hands shall offer the victim to the Lord," in the Greek there stands, for "victim", holokarpōmata, which is understood as "the whole fruit"; by which he shows that he cannot offer the whole fruit to the Lord who is unfruitful, who does not bring the fruit of justice, the fruit of mercy, or also the fruits of the spirit which the Apostle enumerates: charity, joy, peace, patience, unanimity, and the other things like these (Gal. 5:22). Hence in another place too the Prophet says: "And let your holocaust be made fat" (Ps. 19:4). He offers, then, the fat that is upon the breast, and the lobe of the liver, which are to be placed upon the altar. About fat we have often spoken already. But as for his saying "the fat that is upon the breast", understand your breast to be your heart, from which all evil thoughts are to be taken away from you — for from there they proceed — and given to the fire of the altar, so that your heart, made clean, may see God. And he commanded the lobe of the liver too to be offered. We said before as well that the lobe of the liver is explained as the seat of wrath or of desire; for he offers the lobe of the liver who has cut out of himself every vice of anger and rage. The fat, then, which is [upon] the breast is placed on the altar, but the breast itself [belongs] to Aaron and his sons. And he commanded the right shoulder too to be set apart, and to be theirs by way of a gift from the sacrifice of salvation. See with what gifts the priest is honoured. He receives the breast, and the shoulder, but the right shoulder. Do we think there is no reason why, of all the members of the animals that are slain in the sacrifices, these members above all have been chosen? I think that if anyone says he is a priest of God, unless he has a breast chosen out of all the members, he is not a priest; and unless he has the right shoulder, he cannot go up to the altar of the Lord, nor be called a priest. What, then, is the breast of the priest, or of what kind? I think it is such as to be full of wisdom, full of knowledge, full of all divine understanding; and why do I say full of understanding? rather, that it be full of God. Of such a kind too is the shoulder of the priest, which the sons of Israel offer him for their salvation, by which they are saved. Each of these things that are written in the law are patterns of the things that ought to be done in the Church. Otherwise it would not have been necessary for these things to be read in the Church, unless some edification were afforded to the hearers from them. If, then, the priest of the Church, through words and teaching and much solicitude
Editors' notes and page, col. 464
Footnotes
(59) ‹anchor: loca iracundiae› · call in col 464
Ms., « partem, loca iracundiae. »
The manuscript has "the part, the seats of anger."
(printed under page 236)
Page
- running head: ORIGENIS 464
- marginal letters: A ‹ejus, id est opera ejus? Opera namque sunt, quae›; B ‹dium, pacem, patientiam, unanimitatem, et caetera›; C ‹tium irae et furoris excidit. Adipes ergo qui sunt›; D ‹quod plenum sit sapientia, plenum scientia, plenum›
- old-edition numerals: 214 after ‹in alio›
suam, et laborem vigiliarum, convertere potuerit peccatorem, et docere eum, ut meliorem viam sequatur, ut ad timorem Dei redeat, cogitet spem futuram, a malis actibus desinat, et convertatur ad bonos; si, inquam, tale opus fecerit, consequens est, eum, qui ipsius labore salvatur, Deo gratias agere, et offerre hostiam salutaris, pro eo quod salutem consecutus sit. In qua hostia pars efficitur sacerdotis, pectusculum et brachium dextrum: ut sit indicium quod pectus ejus et cor quod ante mala cogitabat, sacerdotis labore conversum, recepit cogitationes bonas, et ita mundatum est, ut etiam Deum possit videre. Similiter et in brachio illo indicium est, quod mala ejus opera et sinistra, quae sunt utique prava, et non bona, convertit in dextra, ut essent secundum Deum; et hoc est dextrum brachium, in quo pars esse dicitur sacerdotis. Sed et vos deprecamur, qui haec auditis, detis pectuscula, offeratis pectora vestra sacerdotibus Dei, ut auferant ex his omne quod crassum est; ut sacerdotalem eam faciant portionem. Date nobis etiam brachia, sed dextra a vobis poscimus brachia: sinistrum nihil volumus, dextra a vobis opera requirimus. Sed et hoc quod addit pectusculum dici appositionis et brachium demptionis, non mihi sine causa dictum videtur. Et ideo velim requirere quid est quod apponendum est ad pectusculum, ut fiat pectusculum appositionis. Posteaquam ablatum fuerit a corde tuo omne quod crassum est, et emundatum fuerit ab omni operimento, vel inquinamento, quod igni tradendum est, restat ut apponatur ei gratia Spiritus sancti, et tunc fiet pectusculum appositionis, sed et brachium separationis, sive demptionis. Quomodo erit et brachium separationis? Si scias, et intelligas discernere quae sint opera lucis, et quae sint opera tenebrarum, et separes actus tuos de tenebris, ut sint opera tua in lumine, brachium tuum efficitur brachium separationis; vel cum separaveris te ab omni fratre inquiete ambulante; vel certe cum secundum prophetam separant se, et exeunt de medio peccatorum, qui portant vasa Domini. Denique vernacula quadam consuetudine Scripturae, commune esse dicitur quod immundum est. Sicut et ad Petrum vox de coelo dicit: « Quod Deus mundavit, tu commune ne dixeris. » Consequenter ergo si id quod immundum est, commune appellatur, quod sanctum est, nominabitur separatum. Sed et illud addimus. Si quis Dei solius servus est, communis non potest dici. Si quis autem
his own, and the labour of his vigils, has been able to convert a sinner, and to teach him to follow a better way, to return to the fear of God, to think on the hope to come, to cease from evil deeds and be turned to good ones; if, I say, he has done such a work, it follows that the one who is saved by his labour should give thanks to God, and offer a sacrifice of salvation, because he has obtained salvation. In this sacrifice the priest's portion is the little breast and the right arm: so that it may be a sign that his breast, and the heart which before devised evil things, converted by the priest's labour, has received good thoughts, and has been so cleansed that it can even see God. Likewise in that arm there is a sign that his evil and left-hand works, which are certainly crooked and not good, he has turned into right-hand ones, so that they might be according to God; and this is the right arm in which the priest is said to have his portion. But we also beseech you who hear these things to give little breasts, to offer your breasts to the priests of God, so that they may take away from them all that is fat, that they may make it a priestly portion. Give us arms also, but it is right arms we ask of you: we want nothing of the left; we require of you right-hand works. And this too, that he adds that the little breast is called "of the putting-to" and the arm "of the taking-away", seems to me not said without cause. And therefore I would ask what it is that must be put to the little breast, so that it becomes the little breast of the putting-to. After all that is fat has been taken away from your heart, and it has been cleansed of every covering, or defilement, which is to be given to the fire, it remains that the grace of the Holy Spirit be put to it, and then it will become the little breast of the putting-to, and also the arm of separation, or of the taking-away. How will it also be the arm of separation? If you know and understand how to discern which are the works of light and which are the works of darkness, and separate your acts from the darkness, so that your works may be in the light, your arm becomes the arm of separation; or when you have separated yourself from every brother who walks disorderly; or at any rate when, according to the prophet, those who carry the vessels of the Lord separate themselves and go out from the midst of sinners (Isa. 42; 52). Indeed, by a certain native usage of Scripture, what is unclean is called common. So too the voice from heaven says to Peter: "What God has cleansed, do not call common" (Acts 10:15). Consequently, then, if that which is unclean is called common, that which is holy will be named separated. And we add this as well. If someone is the servant of God alone, he cannot be called common. If someone, however,
Editors' notes and page, col. 465
Footnotes
(67) ‹anchor: secundum prophetam› · call in col 465 [scripture reference]
Isa. xlii et lii.
Isaiah 42 and 52.
(printed under page 237)
(68) ‹anchor: de caelo dicit› · call in col 465 [scripture reference]
Act. X, 15.
Acts 10:15.
(printed under page 237)
(69) ‹anchor: not visible› · call in col 465 (call below the image) [scripture reference]
Marc. V, 9.
Mark 5:9.
(printed under page 237)
(60) ‹anchor: not visible› · call in col 465 (call above the image)
Libb. editi, « qui in ipsius labore. »
The printed books have "who in his labour."
(printed under page 237)
(61) ‹anchor: not visible› · call in col 465 (call above the image)
Ms., « illo. » Libb. editi « illud. »
The manuscript has "that [ablative]"; the printed books, "that [accusative]."
(printed under page 237)
(62) ‹anchor: ad pectusculum› · call in col 465
Ms., « pectusculo. »
The manuscript has "to the breast [dative]."
(printed under page 237)
(63) ‹anchor: vel inquinamento› · call in col 465
Vel inquinamento. Deest in ms.
"Or defilement": missing in the manuscript.
(printed under page 237)
(64) ‹anchor: not visible› · call in col 465 (call below the image)
Ms., « ut pro cordis puritate, et operum probitate. »
The manuscript has "as for purity of heart, and uprightness of works."
(printed under page 237)
Page
- running head: 465 IN LEVITICUM HOMIL[IA …] (right portion of the head belongs to column 466's page half; cut off in image)
- marginal letters: A suam, et laborem vigiliarum; B bona, convertit in dextra; C omne quod crassum est, et emundatum fuerit ab; D est. Sicut et ad Petrum vox de coelo dicit
- old-edition numerals: (none)
communis est, dubium non est quod multorum sit, et ideo communis dicatur. Grande est in hoc sermone mysterium, quod Israel secundum carnem in usu sensum quidem habet, sed intellectum non habet. Communem dicunt et illi hominem immundum, sed cur communis dicatur, ignorant. Discant ergo ab Ecclesia, quia qui sanctus est, solius Dei est, et cum nullo ei communio est. Qui autem peccator est et immundus, multorum est. Multi enim daemones possident eum, et ideo communis appellatur. Denique et ille qui in Evangeliis a Domino curatus est, cum interrogatus esset, « Quod tibi nomen est? dixit: Legio, multi enim sumus. » Haec licet in excessu quodam, necessario tamen addita videntur, ut mysterium pectusculi appositionis, et brachii separationis, quare scriptum sit dissereremus, quae est aeterna portio sacerdotibus data, in qua dignos nos facere dignetur, ut per cordis puritatem, et operum probitatem, in divino sacrificio habere participium mereamur, per aeternum pontificem Dominum et Salvatorem nostrum Jesum Christum, per quem est Deo Patri cum Spiritu sancto gloria et imperium in saecula saeculorum. Amen.
is common, there is no doubt that he belongs to many, and is therefore called common. Great is the mystery in this word, which Israel according to the flesh has indeed in sense by usage, but has not in understanding. They too call an unclean man common, but why he is called common they do not know. Let them learn, then, from the Church that he who is holy belongs to God alone, and has fellowship with no one else. But he who is a sinner and unclean belongs to many. For many demons possess him, and therefore he is called common. Thus also that man who was healed by the Lord in the Gospels, when he was asked, "What is your name?", said: "Legion, for we are many" (Mark 5:9). Though these things are something of a digression, they nevertheless seem to have been necessarily added, so that we might explain the mystery of the little breast of the putting-to and of the arm of separation, why it was written, which is the everlasting portion given to the priests; in which may He deign to make us worthy, that through purity of heart and uprightness of works we may deserve to have a share in the divine sacrifice, through the eternal high priest, our Lord and Saviour Jesus Christ, through Whom be glory and dominion to God the Father with the Holy Spirit for ages of ages. Amen.
HOMILIA VI. De indumentis pontificis et sacerdotum:
HOMILY VI. On the vestments of the high priest and of the priests (Lev. 7 and 8).
1. Causam, qua quidem haec quae nobis recitantur, aut intelligi possint, aut non intelligi, breviter ostendit Apostolus, dicens ab ejus oculis posse Veteris Testamenti velamen auferri, qui conversus ad Deum fuerit; ex quo sciri voluit, quod quanto minus haec nobis plana sunt, tanto minor est ad Deum nostra conversio. Et ideo omni virtute nitendum est, ut ab occupationibus saeculi, et a mundanis actibus liberi, et ipsas etiam, si fieri potest, superfluas sodalium fabulas relinquentes, verbo Dei operam demus, et in lege ejus meditemur die ac nocte, ut toto corde conversi, revelatam et apertam Moysi faciem possimus aspicere, et maxime in his, quae nunc recitata sunt, vel de sacerdotalibus indumentis, vel de consecratione pontificis, in quibus talia quaedam dicuntur, ut etiam illum ipsum carnalem Israel ab historica intelligentia penitus excludant; et ideo ad haec explananda, non humani ingenii viribus nitendum est, sed orationibus et precibus ad Deum fusis. In quo etiam vestri adjutorio indigemus, ut Deus Pater Verbi det nobis verbum in apertionem oris nostri, ut possimus considerare mirabilia de lege ejus.
1. The reason why these things that are read to us can either be understood or not be understood, the Apostle briefly shows, saying that the veil of the Old Testament can be taken away from the eyes of him who has turned to God (2 Cor. 3); by which he wished it to be known that the less plain these things are to us, the less is our turning to God. And therefore we must strive with all our strength that, free from the occupations of the world and from worldly doings, and leaving behind, if it can be done, even the idle tales of companions, we may give our attention to the word of God and meditate on His law day and night, so that, turned with the whole heart, we may be able to look upon the unveiled and open face of Moses; and above all in these things which have now been read, whether about the priestly vestments or about the consecration of the high priest, in which certain things are said of such a kind that they shut out entirely even that carnal Israel from a historical understanding; and therefore, to explain these things, we must strive not by the powers of human talent, but by prayers and supplications poured out to God. In this we also need your help, that God, the Father of the Word, may give us a word in the opening of our mouth, so that we may be able to consider wonderful things out of His law.
2. Est ergo initium eorum quae hodie recitata
2. The beginning, then, of the things that have been read today
Editors' notes and page, col. 466
Footnotes
(70) ‹anchor: et sacerdotum› · call in col 466 [scripture reference]
Levit. VII et viii.
Leviticus 7 and 8.
(printed under page 237)
(71) ‹anchor: Apostolus› · call in col 466 [scripture reference]
II Cor. III.
2 Corinthians 3.
(printed under page 237)
(65) ‹anchor: HOMILIA VI› · call in col 466
In vetustissimo codice Sangermanensi, qui totus litteris uncialibus scriptus est, desideratur haec homilia sexta, nec non septima. Sed utraque collata est cum tribus aliis mss. Beccensi, Gemeticensi, et Cadomensi.
In the very old Saint-Germain codex, which is written entirely in uncial letters, this sixth homily is wanting, and the seventh as well. But both have been collated with three other manuscripts: those of Bec, of Jumièges, and of Caen.
(printed under page 237)
(66) ‹anchor: intelligi possint› · call in col 466
Mss., « possint. » Libb. editi, « possunt. » Infra iidem mss., « tanto minor est. » Libb. editi, « tanto minus est. »
The manuscripts have "can [subjunctive]"; the printed books, "can." Below, the same manuscripts have "so much the less [adjective] is"; the printed books, "so much less is."
(printed under page 237)
(67) ‹anchor: haec explananda› · call in col 466
Libb. editi, « nobis ad haec exponenda, » sed mss. ut in nostro textu. Infra iidem mss., « in apertionem. » Libb. editi, « in adapertionem. »
The printed books have "for us, to set these things forth," but the manuscripts read as in our text. Below, the same manuscripts have "in the opening"; the printed books, "in the laying open."
(printed under page 237)
Page
- running head: [IN LE]VITICUM HOMILIA VI. 466
- marginal letters: A tem communis est, dubium non est; B nis, et brachii separationis, quare scriptum sit; C lis posse Veteris Testamenti velamen auferri; D da (67), non humani ingenii viribus
- old-edition numerals: 215 after sacerdotibus
sunt, in his verbis: « Haec unctio Aaron, et unctio filiorum ejus ab hostiis Domini, qua die applicuit eos sacrificare Domino, sicut praecepit Dominus dare illis, qua die unxit illos a filiis Israel, legitimum aeternum in progenies eorum. Haec lex est holocaustorum, et pro peccato, et pro delicto, et consummationis, et sacrificii salutaris, sicut mandavit Dominus Moysi in monte Sina, qua die praecepit filiis Israel offerre munera sua coram Domino in deserto Sina. » Cum proposuerit dicere legislator, haec unctio filiorum ejus, non subjunxit quae esset unctio, nec qualiter unxisset exposuit, sed hoc quidem in sequentibus facit, nunc vero posteaquam dixit: haec unctio Aaron et filiorum ejus, nihil de unctione subjunxit. Profecto ut ostenderet, quia haec quae supra dixerat, id est pectusculum impositionis, et brachium separationis, ipsa essent unctio Aaron et filiorum ejus, ne putaremus illa pro carnibus dicta, sed ut doceret etiam ipsa sub sacramento unctionis inserta. Denique in consequentibus repetit ea, quae superius exposuerat, et dicit: Haec lex holocaustorum, et sacrificii, et pro peccato. Haec, id est quae supra exposita est, et videtur esse ἀνακεφαλαίωσις, id est recapitulatio sacramentorum, quae in superioribus latius fuerant enarrata. Post haec vero subjungit: « Et locutus est Dominus, inquit, ad Moysen, dicens: Sume Aaron, et filios ejus, et stolas et oleum unctionis, et vitulum qui est pro peccato, et duos arietes, et canistrum azymorum, et omnem synagogam convoca ad januam tabernaculi testimonii. Et fecit Moyses sicut praecepit ei Dominus, et convocavit synagogam ad januam tabernaculi testimonii. Et dixit Moyses ad synagogam: Hoc est verbum quod mandavit Dominus facere. Et applicuit Moyses Aaron fratrem suum, et filios ejus, et lavit eos aqua: et vestivit eum tunica, et praecinxit eum zona, et vestivit eum tunica interiore, et imposuit ei humerale et cinxit eum secundum facturam humeralis, et constrinxit eum in ipso, et imposuit super eum logium et imposuit super logium manifestationem et veritatem, et imposuit mitram super caput ejus, et posuit super mitram ante faciem ejus laminam auream sanctificatam sanctam, sicut praeceperat Dominus Moysi. » Intentis auribus et vigilanti corde consecrationem pontificis vel sacerdotis audite, quia et vos secundum promissa Dei, sacerdotes Dei estis, « gens enim sancta, et sacerdotium sanctum estis. » Accepit, inquit, Moyses secundum praeceptum Domini Aaron et filios ejus, et primo quidem lavat, postea vero induit eos. Considerate diligentius ordinem dictorum, primo lavat, postea induit. Non enim potes indui,
are, in these words: "This is the anointing of Aaron and the anointing of his sons from the sacrifices of the Lord, on the day when he brought them near to sacrifice to the Lord, as the Lord commanded to give to them, on the day when he anointed them, from the sons of Israel, a perpetual ordinance throughout their generations. This is the law of the holocausts, and for sin, and for trespass, and of the consummation, and of the sacrifice of salvation, as the Lord commanded Moses on Mount Sinai, on the day when he commanded the sons of Israel to offer their gifts before the Lord in the desert of Sinai" (Lev. 7:35 ff.). When the lawgiver set out to say, "this is the anointing of his sons", he did not add what the anointing was, nor did he explain how he had anointed; he does this indeed in what follows, but now, after he said, "this is the anointing of Aaron and of his sons", he added nothing about the anointing. Surely this was to show that the things he had said above, that is, the little breast of the putting-on and the arm of separation, were themselves the anointing of Aaron and of his sons, so that we should not think those things were said about meat, but to teach that they too were set within the sacrament of the anointing. Then, in what follows, he repeats the things he had set out above, and says: This is the law of the holocausts, and of the sacrifice, and for sin. "This", that is, the law which was set out above; and it seems to be an anakephalaiosis, that is, a recapitulation of the sacraments which had been related more fully above. After this he adds: "And the Lord spoke," it says, "to Moses, saying: Take Aaron and his sons, and the robes, and the oil of anointing, and the calf which is for sin, and the two rams, and the basket of unleavened loaves, and call together the whole assembly at the door of the tabernacle of testimony. And Moses did as the Lord commanded him, and called the assembly together at the door of the tabernacle of testimony. And Moses said to the assembly: This is the word which the Lord has commanded to be done. And Moses brought near Aaron his brother and his sons, and washed them with water; and he clothed him with the tunic, and girded him with the girdle, and clothed him with the inner tunic, and put on him the shoulder-piece, and girded him according to the making of the shoulder-piece, and bound him fast in it; and he put upon him the oracle, and put upon the oracle manifestation and truth; and he put the mitre upon his head, and set upon the mitre, before his face, the golden plate, sanctified, holy, as the Lord had commanded Moses" (Lev. 8:1 ff.). With attentive ears and a watchful heart hear the consecration of the high priest or priest, because you too, according to the promises of God, are priests of God; "for you are a holy nation and a holy priesthood" (1 Pet. 2:9). Moses, it says, according to the command of the Lord, took Aaron and his sons, and first indeed he washes them, and afterwards he clothes them. Consider more carefully the order of what is said: first he washes, afterwards he clothes. For you cannot be clothed
Editors' notes and page, col. 467
Footnotes
(72) ‹anchor: not visible› · call in col 467 (call above the image) [scripture reference]
Levit. VII, 35 et seqq.
Leviticus 7:35 and following.
(printed under page 238)
(73) ‹anchor: Dominus, inquit› · call in col 467 [scripture reference]
Levit. VIII, 1 et seqq.
Leviticus 8:1 and following.
(printed under page 238)
(74) ‹anchor: sacerdotium sanctum estis› · call in col 467 [scripture reference]
I Pet. ii, 9.
1 Peter 2:9.
(printed under page 238)
(75) ‹anchor: not visible› · call in col 467 or 468 (call outside the image) [scripture reference]
Isa. i, 16.
Isaiah 1:16.
(printed under page 238)
(76) ‹anchor: not visible› · call in col 467 or 468 (call outside the image) [scripture reference]
Rom. XIII, 14.
Romans 13:14.
(printed under page 238)
(68) ‹anchor: not visible› · call in col 467 (call above the image)
Mss., « essent. » Libb. editi, « esset. »
The manuscripts have "they were"; the printed books, "it was."
(printed under page 238)
(69) ‹anchor: imposuit ei humerale› · call in col 467
Mss., « humerale. » Libb. editi, « humeralem. »
The manuscripts have "the ephod [humerale]"; the printed books, "humeralem."
(printed under page 238)
(70) ‹anchor: sacerdotium sanctum› · call in col 467
In mss. Gemeticensi et Cadomensi deest, « sanctum. »
In the Jumièges and Caen manuscripts "holy" is missing.
(printed under page 238)
Page
- running head: 467 ORIGENIS
- marginal letters: A sunt, in his verbis; B ret, quia haec quae supra dixerat; C arietes, et canistrum azymorum; D ceperat Dominus Moysi
- old-edition numerals: (none)
nisi ante lotus fueris. « Lavamini ergo, et mund⟨i⟩ estote, et auferte nequitias ab animis vestris. » Nisi enim hoc modo lotus fueris, non poteris induere Dominum Jesum Christum, secundum quod dicit Apostolus: « Induite Dominum Jesum Christum, et carnis curam ne feceritis in concupiscentiis. » Lavet te igitur Moyses, ipse te lavet, et ipse te induat. Quomodo te lavare potest Moyses, frequenter audisti. Saepe enim diximus quod Moyses in Scripturis suis pro lege ponatur, sicut in Evangelio dictum est: « Habent Moysen et prophetas, audiant illos. » Lex ergo Dei est quae te lavat, ipsa sordes tuas diluit, ipsa, si audias eam, peccatorum tuorum maculas abstergit: ipse est Moyses, hoc est lex quae sacerdotes consecrat, nec potest sacerdos esse, quem non lex constituerit sacerdotem. Multi enim sunt sacerdotes, sed quos non lavit lex, neque puros reddidit verbum Dei, neque abluit a peccatorum sordibus sermo divinus. Sed et vos, qui sacrum baptisma desideratis accipere, et gratiam spiritus promereri, prius debetis ex lege purgari, prius debetis, audito verbo Dei, vitiorum germina resecare, et mores barbaros ferosque componere, ut mansuetudine et humilitate suscepta, possitis etiam gratiam sancti Spiritus capere. Sic enim dicit Dominus per prophetam: « Super quem requiescam, nisi super humilem, et quietum, et trementem sermones meos? » Si humilis non fueris et quietus, non potest inhabitare in te gratia Spiritus sancti, si non cum tremore suscipis verba divina. Superbam namque et contumacem animam, et fictam refugit Spiritus sanctus. Debes ergo prius meditari legem Dei, ut si forte actus tui intemperati sunt, et mores inconditi, lex Dei te emendet et corrigat. Vis videre quia Moyses semper cum Jesu est, hoc est lex cum Evangeliis? Doceat te Evangelium, quia cum transformatus esset in gloriam Jesus, etiam Moyses et Elias simul cum ipso apparuerunt in gloria, ut scias quia lex et prophetae, et Evangelium in unum semper conveniunt, et in una gloria permanent. Denique et Petrus cum vellet eis tria facere tabernacula, imperitiae notatur, tanquam qui nesciret quid diceret. Legi enim, et prophetis, et Evangelio non tria, sed unum est tabernaculum, quae est Ecclesia Dei. Lavat ergo primo Moyses sacerdotem Domini, et cum eum laverit, et purgatum reddiderit a sordibus vitiorum, post haec induit eum. Sed consideremus quae sint ista indumenta, quibus induit Moyses Aaron fratrem suum pontificem primum, si forte possibile sit etiam te indui eisdem indumentis, et esse pontificem. Est quidem unus pontifex magnus Dominus noster Jesus
unless you have first been washed. "Wash yourselves, then, and be clean, and take away wickedness from your souls" (Isa. 1:16). For unless you have been washed in this way, you will not be able to put on the Lord Jesus Christ, according to what the Apostle says: "Put on the Lord Jesus Christ, and make no provision for the flesh in its lusts" (Rom. 13:14). Let Moses, then, wash you; let him wash you himself, and himself clothe you. How Moses can wash you, you have often heard. For we have often said that in his Scriptures Moses is put for the law, as is said in the Gospel: "They have Moses and the prophets; let them hear them" (Luke 16:29). It is the law of God, then, that washes you; it washes away your filth; it, if you hear it, wipes away the stains of your sins. This is Moses, that is, the law which consecrates priests; nor can anyone be a priest whom the law has not established as priest. For there are many priests, but ones whom the law has not washed, nor the word of God made pure, nor the divine discourse cleansed from the filth of sins. And you too who desire to receive holy baptism and to merit the grace of the Spirit ought first to be purged by the law; you ought first, having heard the word of God, to cut back the shoots of vices and to set in order barbarous and savage ways, so that, having taken up gentleness and humility, you may also be able to receive the grace of the Holy Spirit. For so the Lord says through the prophet: "Upon whom shall I rest, if not upon the humble and quiet one, and him who trembles at My words?" (Isa. 66:2). If you are not humble and quiet, the grace of the Holy Spirit cannot dwell in you, if you do not receive the divine words with trembling. For the Holy Spirit flees a proud and stubborn soul, and a false one. You ought, then, first to meditate on the law of God, so that if perhaps your actions are intemperate and your ways disordered, the law of God may amend and correct you. Do you wish to see that Moses is always with Jesus, that is, the law with the Gospels? Let the Gospel teach you that when Jesus was transfigured into glory, Moses and Elijah also appeared together with Him in glory (Matt. 17), so that you may know that the law and the prophets and the Gospel always come together into one and remain in one glory. Then too Peter, when he wished to make three tabernacles for them, is marked down for his inexperience, as one who did not know what he was saying. For for the law and the prophets and the Gospel there are not three tabernacles but one, which is the Church of God. Moses, then, first washes the priest of the Lord, and when he has washed him and made him clean from the filth of vices, after this he clothes him. But let us consider what these vestments are with which Moses clothed Aaron his brother, the first high priest, in case it may be possible for you too to be clothed in the same vestments and to be a high priest. There is indeed one great high priest, our Lord Jesus
Editors' notes and page, col. 468
Footnotes
(77) ‹anchor: not visible› · call in col 468 (call above the image) [scripture reference]
Luc. XVI, 29.
Luke 16:29.
(printed under page 238)
(78) ‹anchor: per prophetam› · call in col 468 [scripture reference]
Isa. lxvi, 2.
Isaiah 66:2.
(printed under page 238)
(79) ‹anchor: te Evangelium› · call in col 468 [scripture reference]
Matth. XVII.
Matthew 17.
(printed under page 238)
(71) ‹anchor: Doceat› · call in col 468
Libb. editi, « docet. » Mss., « doceat. »
The printed books have "teaches"; the manuscripts, "let it teach."
(printed under page 238)
(72) ‹anchor: et Evangelium› · call in col 468
Libb. editi, « Evangelia. » Mss., « Evangelium. »
The printed books have "the Gospels"; the manuscripts, "the Gospel."
(printed under page 238)
(73) ‹anchor: etiam te› · call in col 468
Mss., « te. » Libb. editi, « tibi. »
The manuscripts have "you [accusative]"; the printed books, "for you."
(printed under page 238)
Page
- running head: ORIGENIS 468
- marginal letters: A nisi ante lotus fueris; B potest sacerdos esse, quem non lex; C in te gratia Spiritus sancti; D Evangelio non tria, sed unum
- old-edition numerals: 216 after tuas
Christus, sed ille non solum sacerdos, sed et sacerdotum sacerdos est, et non solum pontifex, sed pontificum pontifex, nec sacerdotum princeps, sed princeps principum sacerdotum. Sicut et rex non dicitur plebis, sed regum rex, et Dominus non servorum, sed Dominus dominorum. Potest ergo fieri, si et tu lotus fueris per Moysen, et fueris ita mundus, quasi quem Moyses laverit tantus ille ac talis, ut possis etiam pervenire ad haec indumenta quae profert Moyses, et stolas istas, quibus induit Aaron fratrem suum, et filios ejus. Sed non solum indumentis opus est ad sacerdotales infulas, verum et cingulis. Sed priusquam de specie ipsa indumentorum dicere incipiamus, velim conferre illa infelicia indumenta, quibus primus homo cum peccasset, indutus est, cum his sanctis et fidelibus indumentis. Et quidem illa dicitur Deus fecisse: « Fecit enim, inquit, Deus tunicas pelliceas, et induit Adam et mulierem ejus. » Illae ergo tunicae de pellibus erant ex animalibus sumptae. Talibus enim oportebat indui peccatorem, pelliceis, inquam, tunicis, quae essent mortalitatis, quam pro peccato acceperat, et fragilitatis ejus quae ex carnis corruptione veniebat, indicium. Si vero jam lotus ab his fueris, et purificatus per legem Dei, induet te Moyses indumento incorruptionis; ita ut nusquam appareat turpitudo tua, et ut absorbeatur mortale hoc a vita.
Christ; but He is not only a priest, but the priest of priests; and not only a high priest, but the high priest of high priests; not the chief of the priests, but the chief of the chiefs of the priests. Just as He is called king not of a people but King of kings, and Lord not of servants but Lord of lords. It can come about, then, if you too have been washed through Moses and have become as clean as one whom so great and such a Moses has washed, that you may also attain to these vestments which Moses brings forth, and to those robes with which he clothed Aaron his brother and his sons. But for the priestly insignia there is need not only of vestments but also of girdles. But before we begin to speak about the very form of the vestments, I would compare those unhappy garments with which the first man was clothed when he had sinned with these holy and faithful vestments. And indeed God is said to have made those: "For God made," it says, "tunics of skin, and clothed Adam and his wife" (Gen. 3:21). Those tunics, then, were of skins taken from animals. For with such it was fitting that the sinner be clothed, with tunics of skin, I say, which would be a sign of mortality, which he had received for his sin, and of his frailty, which came from the corruption of the flesh. But if you have now been washed from these and purified through the law of God, Moses will clothe you with the garment of incorruption, so that your shame may nowhere appear, and that this mortal may be swallowed up by life.
3. Videamus ergo quali ordine pontifex constituitur: « Convocavit, inquit, Moyses synagogam, et dicit ad eos: Hoc est verbum quod praecepit Dominus. » Licet ergo Dominus de constituendo pontifice praecepisset, et Dominus elegisset, tamen convocatur et synagoga. Requiritur enim in ordinando sacerdote et praesentia populi, ut sciant omnes, et certi sint, quia qui praestantior est ex omni populo, qui doctior, qui sanctior, qui in omni virtute eminentior, ille eligitur ad sacerdotium, et hoc astante populo, ne qua postmodum retractatio cuiquam, ne quis scrupulus resideret. Hoc est autem quod et Apostolus praecepit in ordinatione sacerdotis, dicens: « Oportet autem illum et testimonium habere bonum ab his qui foris sunt. » Ego tamen et amplius aliquid video in eo quod dicit, quia convocavit Moyses omnem synagogam, et puto quod convocare synagogam, hoc sit colligere omnes animi et in unum congregare virtutes, ut cum sermo de sacerdotalibus sacramentis habetur, vigilent omnes animi virtutes, et intentae sint, nihil in eis sapientiae, nihil scientiae, nihil desit industriae, sed adsit omnis multitudo sensuum, adsit omnis congregatio sanctarum cogitationum, ut quid sit pontifex, quid unctio, quae indumenta ejus, conferens intra sacrarium cordis
3. Let us see, then, in what order the high priest is appointed: "Moses," it says, "called together the assembly, and says to them: This is the word which the Lord has commanded" (Lev. 8:4, 5). Although, then, the Lord had given command about appointing the high priest, and the Lord had chosen him, yet the assembly too is called together. For in ordaining a priest the presence of the people is also required, so that all may know and be certain that he who is more excellent than all the people, more learned, holier, more eminent in every virtue, he is chosen for the priesthood; and this with the people standing by, so that afterwards no going back on it, no scruple, might remain for anyone. And this is what the Apostle also enjoined in the ordination of a priest, saying: "He must also have a good testimony from those who are outside" (1 Tim. 3:7). Yet I see something more in its saying that Moses called together the whole assembly; and I think that to call together the assembly is to gather all the powers of the soul and assemble them into one, so that when there is discourse about the priestly sacraments all the powers of the soul may be watchful and attentive, that nothing of wisdom, nothing of knowledge, nothing of diligence be lacking in them, but that the whole multitude of the senses be present, the whole congregation of holy thoughts be present, so that, gathering within the sanctuary of the heart what the high priest is, what the anointing, what his vestments,
Editors' notes and page, col. 469
Footnotes
(80) ‹anchor: not visible› · call in col 469 (call above the image) [scripture reference]
Genes. iii, 21.
Genesis 3:21.
(printed under page 239)
(81) ‹anchor: Convocavit, inquit› · call in col 469 [scripture reference]
Levit. VIII, 4, 5.
Leviticus 8:4–5.
(printed under page 239)
(82) ‹anchor: sacerdotis, dicens› · call in col 469 [scripture reference]
I Tim. III 7.
1 Timothy 3:7.
(printed under page 239)
(83) ‹anchor: not visible› · call in col 469 or 470 (call outside the image) [scripture reference]
Luc. III, 11.
Luke 3:11.
(printed under page 239)
(84) ‹anchor: not visible› · call in col 469 or 470 (call outside the image) [scripture reference]
Matth. V, 27 et seqq.
Matthew 5:27 and following.
(printed under page 239)
(74) ‹anchor: not visible› · call in col 469 or 470 (call outside the image)
In libb. editis deest, « ille, » sed reperitur in mss.
In the printed books "he" is missing, but it is found in the manuscripts.
(printed under page 239)
(75) ‹anchor: not visible› · call in col 469 or 470 (call outside the image)
Libb. editi, « inquit, » sed mss., « inquam. »
The printed books have "he says," but the manuscripts, "I say."
(printed under page 239)
Page
- running head: 469 IN LEVITICUM HOMI[LIA VI.] (cut off at the right of the image)
- marginal letters: A sus Christus, sed ille non solum sacerdos; B cum peccasset, indutus est; C tuitur: « Convocavit, inquit, Moyses synagogam; D quod dicit, quia convocavit Moyses omnem synago-
- old-edition numerals: (none)
sui possit advertere. Lavit ergo eum, et induit. Quali indumento? Tunica, inquit, et praecinxit eum zona, et iterum vestivit eum tunicam talarem, vel, ut alibi legimus, interiorem. Duabus, ut video, tunicis per Moysen induitur pontifex. Sed quid faciemus quod Jesus sacerdotes suos apostolos nostros prohibuit uti duabus tunicis? Diceramus quod Moyses et Jesus, id est lex et Evangelia sibi invicem consonarent. Posset fortasse dicere aliquis quia quod praecepit Jesus duas tunicas non habendas, non est contrarium legi, sed perfectius lege, sicut et cum lex homicidium vetat, Jesus autem etiam iracundiam resecat, et cum lex prohibet adulterium, Jesus etiam concupiscentiam cordis abscindit. Sic ergo videbitur et duabus ibi tunicis pontificem, et hic una apostolos induisse. Sit quidem etiam iste sensus, probabilis si videtur, ego tamen non intra hujus intelligentiae angustiam pontificalia sacramenta concludo. Amplius mihi aliquid ex ista forma videtur ostendi; pontifex est, qui scientiam legis tenet, et uniuscujusque mysterii intelligit rationes, et ut breviter explicem, qui legem et secundum spiritum, et secundum litteram novit. Sciebat ergo pontifex ille, quem tunc ordinabat Moyses, quia esset circumcisio spiritalis, servabat tamen et circumcisionem carnis, quia incircumcisus pontifex esse non poterat. Habebat ergo iste duas tunicas. Unam ministerii carnalis, et aliam intelligentiae spiritalis. Sciebat quia et sacrificia spiritalia offerri debent Deo, offerebat tamen nihilominus et carnalia. Non enim poterat esse pontifex eorum qui tunc erant, nisi hostias immolaret. Ita ergo convenienter ille pontifex duabus indutus tunicis dicitur. Apostoli vero qui dicturi erant, « quia si circumcidamini, Christus vobis nihil proderit, » et qui dicturi erant, « nemo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomenia, aut Sabbato, quae sunt umbra futurorum, » isti ergo ut hujusmodi secundum litteram legis observantias penitus repudiarent, nec occuparent discipulos Judaicis fabulis, et imponerent his jugum, quod neque ipsi, neque patres eorum portare potuerunt, merito duas tunicas habere prohibentur, sed sufficit eis una, et haec interior. Nam istam quae foris est, et quae desuper apparet, legis tunicam nolunt. Unam namque eis Jesus, et ipsam interiorem habere permittit. Imponit tamen Moyses pontifici et humeralem, qui est humerorum quidam ex circumductione vestis ornatus. Humeri autem operum figuram tenent, ac laboris indicia. Vult ergo pontificem esse etiam in operibus ornatum, nec sufficit sola scientia, quia « qui fecerit et docuerit, hic magnus vocabitur in regno coelorum. »
his own may take note. He washed him, then, and clothed him. With what garment? With a tunic, it says; and he girded him with a girdle, and again clothed him with the tunic reaching to the ankles, or, as we read elsewhere, the inner one. With two tunics, as I see, the high priest is clothed through Moses. But what shall we make of the fact that Jesus forbade His priests, our apostles, to use two tunics (Luke 3:11)? We had said that Moses and Jesus, that is, the law and the Gospels, are in harmony with one another. Someone might perhaps say that Jesus' command not to have two tunics is not contrary to the law but more perfect than the law; just as, when the law forbids murder, Jesus cuts away even anger, and when the law forbids adultery (Matt. 5:27 ff.), Jesus cuts off even the desire of the heart. So it will seem that there he clothed the high priest with two tunics, and here the apostles with one. Let this sense stand, if it seems probable; yet I do not shut up the pontifical sacraments within the narrowness of this understanding. Something more seems to me to be shown by this figure. He is high priest who holds the knowledge of the law and understands the reasons of each mystery, and, to put it briefly, who knows the law both according to the spirit and according to the letter. That high priest, then, whom Moses was then ordaining, knew that there was a spiritual circumcision, yet he kept also the circumcision of the flesh, because one uncircumcised could not be high priest. He had, then, two tunics: one of carnal ministry, and the other of spiritual understanding. He knew that spiritual sacrifices also ought to be offered to God, yet nonetheless he offered carnal ones too. For he could not be high priest of those who lived then unless he sacrificed victims. So it is fittingly said that that high priest was clothed with two tunics. But the apostles, who were to say, "that if you are circumcised, Christ will profit you nothing" (Gal. 5:2), and who were to say, "let no one judge you in food or in drink or in respect of a feast day or a new moon or the Sabbath, which are a shadow of things to come" (Col. 2:16), these, then, so that they might entirely reject such observances of the law according to the letter, and not occupy the disciples with Jewish fables and lay on them a yoke which neither they nor their fathers had been able to bear (Acts 15:10), are rightly forbidden to have two tunics; one is enough for them, and that the inner one. For that one which is outside and appears on top, the tunic of the law, they do not want. For Jesus allows them to have one, and that the inner one. Yet Moses puts on the high priest the shoulder-piece also, which is a certain ornament of the shoulders made by the wrapping round of a garment. Now the shoulders bear the figure of works and the signs of labour. He wishes, then, the high priest to be adorned in works as well, and knowledge alone is not enough, because "whoever does and teaches, he shall be called great in the kingdom of heaven" (Matt. 5:19).
Editors' notes and page, col. 470
Footnotes
(85) ‹anchor: dicturi erant› · call in col 470 [scripture reference]
Galat. v, 2.
Galatians 5:2.
(printed under page 239)
(86) ‹anchor: qui dicturi erant› · call in col 470 [scripture reference]
Coloss. II, 16.
Colossians 2:16.
(printed under page 239)
(87) ‹anchor: portare potuerunt› · call in col 470 [scripture reference]
Act. XV, 10.
Acts 15:10.
(printed under page 239)
(88) ‹anchor: in regno caelorum› · call in col 470 [scripture reference]
Matth. V, 19.
Matthew 5:19.
(printed under page 239)
(76) ‹anchor: Imponit› · call in col 470
Libb. editi, « imponet; » ms. Gemeticensis, « imponit. »
The printed books have "will put on"; the Jumièges manuscript, "puts on."
(printed under page 239)
Page
- running head: [IN LE]VITICUM HOMILIA VI. 470
- marginal letters: A sui possit advertere; B videbitur et duabus ibi tunicis; C crificia spiritalia offerri debent Deo; D interior. Nam istam quae foris est
- old-edition numerals: 217 after etiam (before "concupiscentiam")
4. « Et cinxit, inquit, eum secundum facturam humeralis. » Jam et superius dixerat quia cinxit eum zonam super tunicam, et modo iterum cingitur secundum facturam humeralis. Quod est istud duplex cingulum, quo constrictum vult esse ex omni parte pontificem? Constrictus sit in verbo, constrictus in opere, expeditus ad omnia, nihil remissum, nihil habeat dissolutum. Accinctus sit animi virtutibus, constrictus sit a corporalibus vitiis, nullum animae lapsum, nullum corporis timeat, utroque cingulo semper utatur ut sit sanctus corpore et spiritu. Bene autem et secundum facturam humeralis cingitur. Secundum facta enim sua et secundum opera sua cingulo virtutis utitur. Et post haec, inquit, « imposuit super eum logium, » quod est rationale, « et imposuit super logium manifestationem, et veritatem, et imposuit mitram super caput ejus. » Sed videamus quid logium, quod est rationale, significet. Posteaquam nuditas tecta est, et indumentis turpitudo velata, posteaquam munitus operibus et cingulo utroque firmatus est, logium ei, id est rationale, tunc traditur. Logium sapientiae indicium est, quia sapientia in ratione consistit. Sed quae sit sapientiae hujus et rationis virtus ostendit. Imponit enim super rationalem, manifestationem et veritatem. Non enim sufficit pontifici habere sapientiam, et scire omnium rationem, nisi possit etiam populo manifestare quae novit. Ideo ergo imponitur rationali manifestatio, ut possit respondere omni poscenti se rationem de fide et veritate. Ponitur autem super illud et veritas, ut non illa astruat, quae proprio excogitare potest ingenio, sed quae veritas habet, nec unquam a veritate discedat, ut in omni sermone ejus semper veritas maneat. Hoc est ergo superposuisse rationali manifestationem et veritatem. Infelices illi, qui haec legentes omnem intelligentiam suam erga sensum vestimenti corporalis effundunt! Dicant nobis quale est vestimentum manifestationis, aut indumentum quale est veritatis. Si quis unquam vidit, si quis audivit manifestationem et veritatem vestimenta nominari, dicant nobis quae sint mulieres quae ista texerint, in quo haec unquam sint confecta textrino. Sed si verum vultis audire, sapientia est quae hujusmodi confecit indumenta. Illa occultorum manifestationem, illa texit rerum omnium veritatem. Hanc ergo oremus a Domino ut accipere mereamur, et ipsa nos talibus circumdabit indumentis. Sed et ipse ordo rerum quam sanctus sit, et quam mirabilis, intuere. Non ante logium, et postea humerale, quia non ante sapientia quam opera, sed prius opera haberi debent, et postea quaerenda sapientia est. Tum deinde non ante manifestatio quam rationale,
4. "And he girded him," it says, "according to the making of the shoulder-piece" (Lev. 8:7). He had already said above that he girded him with the girdle over the tunic, and now again he is girded according to the making of the shoulder-piece. What is this double girdle with which He wishes the high priest to be bound on every side? Let him be bound in word, bound in deed, ready for all things; let him have nothing slack, nothing loose. Let him be girded with the virtues of the soul, bound against the vices of the body; let him fear no fall of the soul, none of the body; let him always use both girdles, that he may be holy in body and spirit. And he is well girded according to the making of the shoulder-piece too. For according to his deeds and according to his works he uses the girdle of virtue. And after this, it says, "he put upon him the oracle," which is the breastplate of reason, "and put upon the oracle manifestation and truth, and put the mitre upon his head" (Lev. 8:8). But let us see what the oracle, which is the breastplate of reason, signifies. After nakedness has been covered and shame veiled with vestments, after he has been fortified with works and made firm with both girdles, then the oracle, that is, the breastplate of reason, is handed to him. The oracle is a sign of wisdom, because wisdom consists in reason. But it shows what the power of this wisdom and reason is. For it puts upon the breastplate of reason manifestation and truth. For it is not enough for the high priest to have wisdom and to know the reason of all things unless he can also make manifest to the people what he knows. Therefore manifestation is put upon the breastplate of reason, so that he may be able to answer everyone who asks of him a reason concerning the faith and the truth. And truth too is put upon it, so that he may not assert those things which he can devise by his own wit, but those which the truth holds, and may never depart from the truth, so that truth may always remain in all his speech. This, then, is to have put manifestation and truth upon the breastplate of reason. Unhappy are those who, reading these things, pour out their whole understanding upon the sense of a bodily garment! Let them tell us what kind of garment manifestation is, or what kind of vestment truth is. If anyone ever saw, if anyone ever heard manifestation and truth named as garments, let them tell us who the women were who wove them, in what workshop these were ever made. But if you wish to hear the truth, it is wisdom that has made vestments of this kind. She wove the manifestation of hidden things; she wove the truth of all things. Let us pray, then, to receive her from the Lord, and she herself will clothe us round with such vestments. But behold too how holy and how wonderful the very order of things is. Not first the oracle and afterwards the shoulder-piece, because wisdom does not come before works; but works ought to be had first, and afterwards wisdom must be sought. Then, again, not manifestation before the breastplate of reason,
Editors' notes and page, col. 471
Footnotes
(89) ‹anchor: not visible› · call in col 471 (call above the image) [scripture reference]
Levit. VIII, 7.
Leviticus 8:7.
(printed under page 240)
(90) ‹anchor: not visible› · call in col 471 (call above the image) [scripture reference]
ibid., 8.
The same, verse 8.
(printed under page 240)
(91) ‹anchor: not visible› · call in col 471 or 472 (call outside the image) [scripture reference]
Osee. x, 12.
Hosea 10:12.
(printed under page 240)
(77) ‹anchor: not visible› · call in col 471 (call above the image)
Omnes mss., « velata. » Libb. editi, « velatur. »
All the manuscripts have "veiled"; the printed books, "is veiled."
(printed under page 240)
(78) ‹anchor: a Domino› · call in col 471
Omnes mss., « a Domino. » Libb. editi, « ad Dominum. »
All the manuscripts have "from the Lord"; the printed books, "to the Lord."
(printed under page 240)
(79) ‹anchor: not visible› · call in col 471 or 472 (call outside the image)
In mss. deest, « solus ornatus. » Infra mss. habent, « et alius adhuc ornatus. » In libb. editis deest, « alius. »
In the manuscripts "only adornment" is missing. Below, the manuscripts have "and yet another adornment." In the printed books "another" is missing.
(printed under page 240)
Page
- running head: 471 ORIGENIS
- marginal letters: A 4. « Et cinxit, inquit, eum secundum facturam; B quod est rationale, « et imposuit super logium ma-; C rationem de fide et veritate; D vultis audire, sapientia est quae hujusmodi confe-
- old-edition numerals: (none)
quia non ante alios docere, quam nos instructi et rationabiles esse debemus. Super haec autem additur veritas, quia veritas est summa sapientia. Denique propheta hunc eumdem ordinem servat cum dicit: « Seminate vobis ad justitiam, et metite fructum vitae, illuminate vobis lumen scientiae. » Vides quomodo non dicit primo « illuminate vobis lumen scientiae, » sed primo « seminate vobis ad justitiam, » et non sufficit seminare, sed « metite, inquit, fructum vitae, » ut post haec possitis implere quod sequitur, « illuminate vobis lumen scientiae. » Sic ergo etiam hic imponitur humeralis ornatus, et non sufficit solus ornatus, sed et zona constringitur. Sed ne hoc quidem satis est, secundo adhuc cingitur, ut ita demum rationale possit imponi, et post haec manifestatio subsequatur et veritas. His indumentis pontifex utatur. Tali ornatu debet indui, qui sacerdotium gerit.
because we ought not to teach others before we ourselves have been instructed and made reasonable. And upon these things truth is added, because truth is the highest wisdom. Thus the prophet keeps this same order when he says: "Sow for yourselves unto justice, and reap the fruit of life; light for yourselves the light of knowledge" (Hos. 10:12). You see how he does not say first, "light for yourselves the light of knowledge", but first, "sow for yourselves unto justice"; and it is not enough to sow, but "reap," he says, "the fruit of life", so that after this you may be able to fulfil what follows, "light for yourselves the light of knowledge". So, then, here too the ornament of the shoulder-piece is put on, and the ornament alone is not enough, but he is also bound with the girdle. But not even this is enough: he is girded yet a second time, so that only then may the breastplate of reason be put on, and after this manifestation and truth follow. Let the high priest use these vestments. With such adornment ought he to be clothed who bears the priesthood.
5. Sed nondum finivit, et alius adhuc ornatus addendus est, necesse est ut accipiat etiam coronam. Propterea accipit primo cidarim, quod est vel operimentum quoddam capitis, vel ornamentum. Et post haec superimponitur ei mitra. Ante faciem, id est a fronte pontificis, lamina aurea sanctificata, in qua sculptum dicitur vocabulum Dei. Verum iste capitis ornatus, ubi nomen Dei impositum dicitur, post illa omnia quibus inferiora corporis membra fuerant exornata, superponitur. In quo mihi indicari videtur, quod super omnia, quae de mundo vel de caeteris creaturis sentiri, aut intelligi possunt, eminentior tanquam auctoris omnium scientia Dei sit. Et quia ipse caput est omnium, ideo et ornatus iste super omnia capiti superponitur. Nihil enim post haec adjicitur pontificis capiti. Et ideo miseri sunt illi de quibus dicit Apostolus, quia non tenent « caput, ex quo omnis junctura connexa et compaginata crescit in incrementum Dei in spiritu. » Sed nos si bene intelleximus quis sit sacerdotis ornatus, quive super omnia honor capitis ejus, mysteriorum divinorum profunda rimantes, non scire tantum haec et audire, sed et implere desideremus et facere, quia non auditores legis justificabuntur apud Deum, sed factores. Potes enim et tu, ut saepe jam diximus, si studiis et vigiliis tuis hujuscemodi tibi praeparaveris indumenta, si te abluerit, et mundum fecerit sermo legis, et unctio chrismatis, et gratia in te baptismi incontaminata duraverit, si indutus fueris indumentis duplicibus litterae ac spiritus, si etiam dupliciter accingaris, ut carne et animo castus sis, si humerali operum, et sapientiae rationali orneris, si etiam mitra tibi et lamina aurea, plenitudo scientiae Dei caput coronet, scito te etiamsi apud homines lateas et ignoreris, apud Deum tamen agere
5. But he has not yet finished, and still another ornament must be added: he must also receive a crown. Therefore he first receives the cidaris, which is either a kind of covering for the head or an ornament. And after this the mitre is put on over it. Before his face, that is, on the high priest's forehead, is the golden plate, sanctified, on which the name of God is said to be engraved. But this ornament of the head, where the name of God is said to be placed, is put on top after all those things with which the lower members of the body had been adorned. In this it seems to me to be indicated that, above all things that can be perceived or understood about the world or about the other creatures, the knowledge of God, as of the author of all things, is more eminent. And because He is the head of all, therefore this ornament too is put on the head above all. For nothing is added to the high priest's head after this. And therefore wretched are those of whom the Apostle says that they do not hold "the head, from which the whole framework, joined and knit together, grows into the increase of God in the spirit" (Col. 2:19). But we, if we have rightly understood what the priest's adornment is, and what the honour of his head above all, searching out the depths of the divine mysteries, should desire not only to know and hear these things, but also to fulfil and do them, because not the hearers of the law will be justified before God, but the doers. For you too can, as we have often said already, if by your studies and vigils you have prepared such vestments for yourself, if the word of the law and the anointing of chrism have washed you and made you clean, and the grace of baptism has remained undefiled in you, if you have been clothed with the double vestments of the letter and the spirit, if you are also girded doubly, so that you are chaste in flesh and in mind, if you are adorned with the shoulder-piece of works and the breastplate of wisdom's reason, if also the mitre and the golden plate, the fullness of the knowledge of God, crown your head: know that, even if you lie hidden among men and are unknown, yet before God you perform
Editors' notes and page, col. 472
Footnotes
(92) ‹anchor: dicit Apostolus› · call in col 472 [scripture reference]
Col. II, 19.
Colossians 2:19.
(printed under page 240)
Page
- running head: ORIGENIS 472
- marginal letters: A quia non ante alios docere; B possit imponi, et post haec manifestatio; C de mundo vel de caeteris creaturis; D vigiliis tuis hujuscemodi
- old-edition numerals: 218 after ergo
pontificatum intra animae tuae templum. « Vos enim estis templum Dei vivi, si spiritus Dei habitat in vobis. » Post haec quae de consecratione ejus dicuntur et de unctione, sparsim a nobis et saepe disserta sunt.
the high priesthood within the temple of your soul. "For you are the temple of the living God, if the Spirit of God dwells in you" (2 Cor. 6:16; 1 Cor. 3:16). The things that are said after this about his consecration and about the anointing have been discussed by us here and there and often.
6. Quod autem dicit: « Et applicuit Moyses filios Aaron, et induit eos tunicas, et praecinxit eos zonas, et imposuit eis cidares, sicut praecepit Dominus Moysi, » attendendum est quae sit differentia horum sacerdotum, ad majora sacerdotia. Istis neque bina indumenta traduntur, neque humeralis neque rationalis, neque capitis ornatus, nisi tantum cidaris et zonae, quae tunicam stringant. Et isti ergo accipiunt sacerdotii gratiam, et isti funguntur officio, sed non ut illi qui et humerali et rationali ornatus est, qui manifestatione et veritate resplendet, qui aureae laminae ornamento decoratur. Unde arbitror aliud esse in sacerdotibus officio fungi, aliud instructum esse in omnibus et ornatum. Quivis enim potest solemni ministerio fungi ad populum, pauci autem sunt qui ornati moribus, instructi doctrina, sapientia eruditi, ad manifestandam veritatem rerum peridonei, et qui scientiam fidei non sine ornamento sensuum et assertionum fulgore depromant, quod aureae laminae capiti impositus designat ornatus. Unum igitur est sacerdotii nomen, sed non una, vel pro vitae merito, vel pro animi virtutibus dignitas. Et ideo in his quae lex divina describit, veluti in speculo inspicere se debet unusquisque sacerdotum: et gradus meriti sui inde colligere, si se videat in his omnibus, quae supra exposuimus, positum, pontificalibus ornatum ornamentis; si conscius sibi sit quod vel in scientia, vel in actibus, vel in doctrina tantus ac talis sit, sciat se summum sacerdotium non solum nomine, sed et meritis obtinere. Alioquin inferiorem sibi gradum positum noverit etiamsi primi nomen acceperit. Nos sane non debet praeterire etiam hoc, quod potest a studioso lectore proferri, in quo et ego saepe mecum ipse haes⟨i⟩tavi. In Exodo enim legens, ubi de sacerdotalibus mandatur indumentis inven⟨i⟩o octo esse species, quae pontifici praeparantur. H⟨i⟩c vero septem tantummodo numerantur. Requiro ergo quid sit, quod omissum est. Octava species ibi ponitur campestre, sive, ut alibi legimus, femoralia linea, de quo hic inter caetera siluit indumenta. Quid ergo dicemus? oblivionem dabimus in verbis Spiritus sancti, ut cum caetera omnia secundo enarraverit, una cum species superius dicta latuerit? Non audeo haec de sacris sentire sermonibus. Sed videamus ne forte, quoniam in superioribus diximus hoc genus
6. But as to its saying, "And Moses brought near the sons of Aaron, and clothed them with tunics, and girded them with girdles, and put cidarises on them, as the Lord commanded Moses" (Lev. 8:13), we must attend to what the difference is between these priests and the greater priesthood. To these are given neither the double vestments, nor the shoulder-piece, nor the breastplate of reason, nor the ornament of the head, but only the cidaris and the girdles which bind the tunic. And so these too receive the grace of the priesthood, and these too perform the office, but not as he who is adorned with both the shoulder-piece and the breastplate of reason, who shines with manifestation and truth, who is decorated with the ornament of the golden plate. Hence I think it is one thing among priests to perform the office, another to be equipped and adorned in all things. For anyone can perform the solemn ministry before the people; but few are those who, adorned in character, equipped with doctrine, schooled in wisdom, are thoroughly fit to make manifest the truth of things, and who bring out the knowledge of the faith not without the ornament of understanding and the brilliance of assertion; which is what the ornament of the golden plate placed on the head signifies. There is, then, one name of priesthood, but not one dignity, whether by merit of life or by virtues of soul. And therefore in these things which the divine law describes, each of the priests ought to look at himself as in a mirror, and gather from it the degree of his own merit: if he sees himself placed in all these things which we have set out above, adorned with the pontifical ornaments; if he is conscious that in knowledge, or in deeds, or in doctrine he is so great and such a one, let him know that he holds the highest priesthood not only in name but also by merit. Otherwise let him know that a lower degree is assigned to him, even if he has received the name of the first. Indeed this too ought not to pass us by, which can be brought forward by a diligent reader, and over which I too have often hesitated with myself. For reading in Exodus, where command is given about the priestly vestments, I find that there are eight kinds which are prepared for the high priest. But here only seven are counted. I ask, then, what it is that has been left out. The eighth kind put there is the loin-cloth, or, as we read elsewhere, the linen breeches, about which he has here been silent among the other vestments. What, then, shall we say? Shall we attribute forgetfulness to the words of the Holy Spirit, that when he had related all the rest a second time, one kind spoken of above lay hidden? I do not dare to think this of the sacred words. But let us see whether perhaps, since we said above that this kind
Editors' notes and page, col. 473
Footnotes
(93) ‹anchor: habitat in vobis› · call in col 473 [scripture reference]
II Cor. VI, 16; et I Cor. III, 16.
2 Corinthians 6:16; and 1 Corinthians 3:16.
(printed under page 241)
(94) ‹anchor: Quod autem dicit› · call in col 473 [scripture reference]
Levit. VIII, 13.
Leviticus 8:13.
(printed under page 241)
(95) ‹anchor: not visible› · call in col 474 (col 473 carries no call 95; call outside the image) [scripture reference]
Gal. IV, 19.
Galatians 4:19.
(printed under page 241)
(96) ‹anchor: not visible› · call in col 474 (col 473 carries no call 96; call outside the image) [scripture reference]
I Cor. IV, 15.
1 Corinthians 4:15.
(printed under page 241)
(97) ‹anchor: not visible› · call in col 474 (col 473 carries no call 97; call outside the image) [scripture reference]
Act. XVI, 6.
Acts 16:6.
(printed under page 241)
(80) ‹anchor: differentia horum› · call in col 473
Omnes mss., « horum. » Libb. editi, « minorum. »
All the manuscripts have "of these"; the printed books, "of the lesser."
(printed under page 241)
(81) ‹anchor: pontificalibus ornatum› · call in col 473
Vox, « ornatum, » deest in antea editis, sed reperitur in mss.
The word "adorned" is missing in the earlier editions, but is found in the manuscripts.
(printed under page 241)
(82) ‹anchor: not visible› · call in col 474 (col 473 carries no call 82; call outside the image)
Mss., « occurrere. » Libb. editi, « currere. »
The manuscripts have "to meet"; the printed books, "to run."
(printed under page 241)
(83) ‹anchor: not visible› · call in col 474 (col 473 carries no call 83; call outside the image)
Mss., « femoralibus. » Libb. editi, « femoribus. »
The manuscripts have "with the breeches"; the printed books, "with the thighs."
(printed under page 241)
Page
- running head: 473 IN LEVITICUM HOMI[LIA VI.] (cut off at the right of the image)
- marginal letters: A pontificatum intra animae tuae templum; B rali et rationali ornatus est; C spicere se debet unusquisque sacerdotum: et gra-; D quod omissum est. Octava species
- old-edition numerals: (none)
- other: "una cum species superius dicta latuerit" is set as printed (the page clearly prints "cum"); the sense requires "one kind", and the English renders it so.
indumenti indicium castitatis videri, quo vel femora operiri, vel constringi renes videntur ac lumbi, ne forte, inquam, non semper in illis qui tunc erant sacerdotes, has partes dicat esse constrictas. Aliquando enim et de posteritate generis, et de successu sobolis indulgetur. Sed ego in sacerdotibus Ecclesiae hujusmodi intelligentiam non introduxerim. Aliam namque rem video occurrere sacramento. Possunt enim et in Ecclesia sacerdotes et doctores filios generare, sicut et ille qui dicebat: « Filioli mei, quos iterum parturio, donec formetur Christus in vobis. » Et iterum alibi dicit: « Tametsi multa millia paedagogorum habeatis in Christo, sed non multos patres. Nam in Christo Jesu per Evangelium ego vos genui. » Isti ergo doctores Ecclesiae in hujusmodi generationibus procreandis aliquando constrictis femoralibus utuntur, et abstinent a generando, cum tales invenerint auditores, in quibus sciant se fructum habere non posse. Denique et in Actibus apostolorum refertur de quibusdam, quod non potuerunt, inquit, « in Asia verbum Dei loqui, » hoc est imposita habuisse femoralia, et continuisse se ne filios generarent, quia scilicet tales erant auditores, in quibus et semen periret, et non posset haberi successio. Sic ergo Ecclesiae sacerdotes, cum incapaces aures viderint, aut cum simulatos inspexerint et hypocritas auditores, imponant campestre, utantur femoralibus, ne pereat semen verbi Dei, quia et Dominus eadem mandat et dicit: « Nolite mittere sanctum canibus, neque margaritas vestras ante porcos, ne forte conculcent eas pedibus, et conversi dirumpant vos. » Propterea ergo si quis vult pontifex non tam vocabulo esse, quam merito, imitetur Moysen, imitetur Aaron. Quid enim dicitur de eis? quia non discedunt de tabernaculo Domini. Erat ergo Moyses indesinenter in tabernaculo Domini. Quod autem opus ejus erat? ut aut a Deo aliquid disceret, aut ipse populum doceret. Haec duo sunt pontificis opera, ut aut a Deo discat legendo Scripturas divinas, et saepius meditando, aut populum doceat. Sed illa doceat, quae ipse a Deo didicerit, non ex proprio corde, vel ex humano sensu, sed quae Spiritus sanctus docet. Est et illud opus quod facit Moyses: ad bella non vadit, non pugnat contra inimicos. Sed quid facit? Orat: et donec ille orat, vincit populus ejus. Si relaxaverit et dimiserit manus, populus ejus vincitur et fugatur. Oret ergo et sacerdos Ecclesiae indesinenter, ut vincat populus qui sub ipso et hostes invisibiles Amalecitas, qui sunt daemones, impugnantes eos qui volunt pie vivere in Christo. Et ideo nos
of vestment is seen as a sign of chastity, by which the thighs are seen to be covered or the reins and loins bound, whether perhaps, I say, he means that in those who were then priests these parts were not always bound. For sometimes there is indulgence for the continuance of the line and the succession of offspring. But I would not bring an understanding of this kind into the priests of the Church. For I see another matter meeting the sacrament. For in the Church too priests and teachers can beget sons, as did he who said: "My little children, of whom I am again in labour until Christ be formed in you" (Gal. 4:19). And again elsewhere he says: "Though you have many thousands of tutors in Christ, yet not many fathers. For in Christ Jesus through the Gospel I have begotten you" (1 Cor. 4:15). These teachers of the Church, then, in procreating such generations, sometimes use bound breeches and abstain from begetting, when they have found hearers of such a kind that they know they can have no fruit in them. Thus also in the Acts of the Apostles it is related of certain men that they could not, it says, "speak the word of God in Asia" (Acts 16:6); that is, they had put on the breeches and restrained themselves from begetting sons, because, namely, the hearers were such that in them the seed would perish and no succession could be had. So, then, let the priests of the Church, when they see incapable ears, or when they observe feigning and hypocritical hearers, put on the loin-cloth, use the breeches, so that the seed of the word of God may not perish; because the Lord too commands the same and says: "Do not give what is holy to dogs, nor cast your pearls before swine, lest perhaps they trample them under their feet, and turn and tear you" (Matt. 7:6). Therefore, then, if anyone wishes to be high priest not so much in name as in merit, let him imitate Moses, let him imitate Aaron. For what is said of them? That they do not depart from the tabernacle of the Lord. Moses, then, was unceasingly in the tabernacle of the Lord. And what was his work? Either to learn something from God, or himself to teach the people. These are the two works of the high priest: either to learn from God by reading the divine Scriptures and meditating on them often, or to teach the people. But let him teach those things which he himself has learned from God, not out of his own heart or from human understanding, but what the Holy Spirit teaches. There is also that other work which Moses does: he does not go to wars, he does not fight against the enemies. But what does he do? He prays; and as long as he prays, his people conquers. If he relaxes and lets his hands fall, his people is conquered and put to flight. Let the priest of the Church, then, also pray unceasingly, so that the people under him may conquer even the invisible Amalekites, who are the demons, attacking those who wish to live piously in Christ. And therefore we
Editors' notes and page, col. 474
Footnotes
(98) ‹anchor: mandat et dicit› · call in col 474 [scripture reference]
Matth. VII, 6.
Matthew 7:6.
(printed under page 241)
(84) ‹anchor: not visible› · call in col 474 (call above the image)
In mss. Gemetic. et Beccensi legitur, « potuimus. » Et infra, « continuisse filios generare, quia scilicet, » etc.
In the Jumièges and Bec manuscripts one reads "we were able." And below, "to have refrained from begetting sons, because, that is," etc.
(printed under page 241)
(85) ‹anchor: cum simulatos› · call in col 474
Omnes mss., « simulatos. » Lib. editi, « simulatores. »
All the manuscripts have "feigned"; the printed books, "feigners."
(printed under page 241)
Page
- running head: [IN LE]VITICUM HOMILIA VI. 474
- marginal letters: A indumenti indicium castitatis videri; B ergo doctores Ecclesiae in hujusmodi; C Dei, quia et Dominus eadem mandat; D et illud opus quod facit Moyses
- old-edition numerals: 219 after sacramento (before "Possunt")
meditantes in his, et haec die ac nocte ad memoriam revocantes, et orationi instantes ac vigilantes in ea, deprecemur Dominum ut nobis ipse horum quae legimus scientiam revelare dignetur, et ostendere quomodo spiritalem legem non solum in intelligentia, sed et in actibus observemus, ut spiritalem gratiam consequi mereamur illuminati per legem Spiritus sancti, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
meditating on these things, and calling them back to memory day and night, and persevering and keeping watch in prayer, let us beseech the Lord that He Himself may deign to reveal to us the knowledge of these things which we read, and to show how we may observe the spiritual law not only in understanding but also in deeds, so that we may be found worthy to obtain spiritual grace, enlightened by the law of the Holy Spirit, in Christ Jesus our Lord, to whom be glory and dominion for ages of ages. Amen.
HOMILIA VII. De eo quod mandatum est Aaron et filiis ejus, ut vinum et siceram non bibant, cum ingrediuntur tabernaculum testimonii, vel cum accedunt ad altare, et de pectusculo appositionis, et de brachio separationis, et de mundis et immundis animalibus, vel cibis.
HOMILY VII. On the command given to Aaron and his sons, that they should not drink wine and strong drink when they enter the tabernacle of the testimony or when they approach the altar; and on the breast of the setting-forth and the arm of separation; and on clean and unclean animals, or foods (Lev. 10 and 11).
Plura quidem superiori lectione fuerunt recitata, ex quibus temporis brevitate constricti pauca admodum diximus. Non enim nunc exponendi Scripturas, sed aedificandi Ecclesias ministerium gerimus, quamvis et ex his, quae a nobis ante tractata sunt, prudens quisque auditor evidentes ad intelligendum possit semitas invenire. Et ideo ex his quoque, quae nunc lecta sunt, quoniam cuncta non possumus, aliqua tamen, quae aedificent auditores, velut agri pleni, quem benedixit Dominus, flosculos colligemus. Quid ergo sit quod nobis nunc lectum est, videamus. « Et locutus est Dominus Aaron dicens: Vinum et siceram non bibetis tu et filii tecum, cum intrabitis in tabernaculum testimonii, aut cum acceditis ad altare, et non moriemini. Legitimum aeternum in progenies vestras, discernere inter medium sanctorum et contaminatorum, et inter medium immundorum, et inter medium mundorum, et instruere filios Israel omnia legitima quae locutus est Dominus ad eos per manum Moysi. » Lex evidens datur, et sacerdotibus, et principi sacerdotum, ut cum accedunt ad altare, vino abstineant, et omni potu quod inebriare potest, quod Scripturae divinae appellatione vernacula, siceram moris est nominare. Vult ergo sermo divinus sobrios in omnibus esse Domini sacerdotes, utpote qui accedentes ad altare Dei orare pro populo debeant, et pro alienis intervenire delictis, qui portionem in terra non habeant, sed ipse Dominus portio eorum sit: sic enim dicit de his Scriptura: « Filiis, inquit, Levi non dabitis partem in medio fratrum suorum, quia ego portio eorum Dominus Deus ipsorum. » Vult ergo istos, quibus ipse Dominus portio est, sobrios esse, jejunos, vigilantes in omni tempore, maxime autem cum ad exorandum Dominum, et sacrificandum in conspectu ejus altaribus praesto sunt. Quae mandata in tantum vim sui servant, et omni observantia custodienda sunt, ut et Apostolus haec eadem Novi Testamenti legibus firmet. In quo similiter etiam ipse sacerdotibus,
Many things indeed were recited in the earlier reading, of which, constrained by the shortness of time, we said very few. For we are not now discharging the ministry of expounding the Scriptures, but of building up the Churches, although from the things we treated before any prudent hearer may find clear paths to understanding. And so from these things also which have now been read, since we cannot gather all, we shall nevertheless gather some little flowers, as from a full field which the Lord has blessed, to build up the hearers. Let us see, then, what it is that has now been read to us. "And the Lord spoke to Aaron, saying: Wine and strong drink you shall not drink, you and your sons with you, when you enter the tabernacle of the testimony or when you approach the altar, and you shall not die. It is an everlasting ordinance throughout your generations, to discern between the holy and the defiled, and between the unclean and the clean, and to instruct the sons of Israel in all the ordinances which the Lord has spoken to them by the hand of Moses" (Lev. 10:8 ff.). A plain law is given, both to the priests and to the chief of the priests, that when they approach the altar they abstain from wine and from every drink that can inebriate, which in the native usage of the divine Scripture it is customary to name "sicera", strong drink. The divine word, then, wishes the priests of the Lord to be sober in all things, since, approaching the altar of God, they must pray for the people and intercede for the sins of others, they who have no portion on earth, but the Lord Himself is their portion. For so the Scripture says of them: "To the sons of Levi," it says, "you shall not give a share in the midst of their brethren, for I am their portion, the Lord their God" (Num. 18:20; Josh. 13:14). It wishes, then, those for whom the Lord Himself is their portion to be sober, fasting, watchful at all times, but most of all when they stand ready at His altars to entreat the Lord and to offer sacrifice in His sight. These commands keep their force to such a degree, and are to be kept with all observance, that the Apostle too confirms these same things by the laws of the New Testament (1 Tim. 3). In which likewise the priesthood,
Editors' notes and page, col. 475
Footnotes
(99) ‹anchor: not visible› · call in col 475 (call above the image) [scripture reference]
Levit. X et xi.
Leviticus 10 and 11.
(printed under page 242)
(1) ‹anchor: per manum Moysi› · call in col 475 [scripture reference]
Levit. X, 8 et seqq.
Leviticus 10:8 and following.
(printed under page 242)
(2) ‹anchor: Filiis, inquit› · call in col 475 [scripture reference]
Num. XVIII, 20, et Jos. XIII, 14.
Numbers 18:20, and Joshua 13:14.
(printed under page 242)
(3) ‹anchor: legibus firmet› · call in col 475 [scripture reference]
I Tim. VII.
1 Timothy 7 [as printed; the letter has six chapters, so 3 is probably meant].
(printed under page 242) (Notes 4, 5 and 6 are called in col 476 and are set in n476.)
Page
- running head: 475 ORIGENIS
- marginal letters: A meditantes in his; B Plura quidem superiori; C gitimum aeternum in progenies (letter sits between "aut cum acceditis" and "gitimum" lines); D minus portio eorum sit
- old-edition numerals: (none)
- other: Migne's foot note prints "I Tim. vii" for words of 1 Tim. 3; the English gives the right reference.
vel principibus sacerdotum vitae regulas ponens, dicit eos non debere esse vino multo servientes, sed sobrios esse. Sobrietas enim omnium virtutum mater est, sicut econtrario ebrietas omnium vitiorum. Aperte enim pronuntiavit Apostolus dicens: « Vinum, in quo est luxuria, » ut ostenderet ex ebrietate, veluti primogenitam filiam generari luxuriam. Tum praeterea et Salvator, Domini et regis auctoritate sacerdotibus simul et populi leges ac jura constituens: « Attendite, inquit, ne forte graventur corda vestra in ebrietate, et crapula, et in sollicitudinibus saeculi, et veniat super vos subitaneus interitus. » Audistis edictum Regis aeterni, et lamentabilem finem ebrietatis vel crapulae didicistis. Si quis vobis peritus et sapiens medicus his ipsis verbis praeciperet, et diceret, Attendite vobis, ne quis, verbi gratia, de illius, vel illius herbae succo avidius sumat; quod si fecerit, subitus ei veniet interitus, non dubito quin unusquisque propriae salutis intuitu praemonentis medici praecepta servaret. Nunc vero animarum et corporum medicus, simulque et Dominus, jubet ebrietatis herbam et crapulae vitandam, similiter et sollicitudinum saecularium velut mortiferos succos cavendos. Et nescio si quis nostrum non in his consumitur, uti ne dixerim sauciatur. Est ergo ebrietas vini perniciosa in omnibus, sola namque est, quae simul cum corpore et animam debilem reddat. In caeteris etenim potest fieri, ut secundum Apostolum cum infirmatur corpus, tunc magis potens sit spiritus, et ubi is qui deforis est homo corrumpitur, ille qui intus est renovetur. In ebrietatis vero aegritudine, corpus simul et anima corrumpitur, spiritus pariter cum carne vitiatur. Omnia membra debilitat, pedem, manum, linguam resolvit, oculos tenebrat, mentem velat oblivio, ita ut hominem se nesciat esse nec sentiat. Habet ergo istud primo dedecoris corporalis ebrietas, jam vero si discutiamus quot modis mens inebriatur humana, inveniemus ebrios etiam eos qui sibi sobrii videntur. Iracundia inebriat animam, furor vero eam plus quam ebriam facit, si quid tamen esse ebrietate amplius potest. Cupiditas et avaritia, non solum ebrium, sed et rabidum hominem reddunt. Et obscenae concupiscentiae inebriant animam, sicut e contrario et sanctae concupiscentiae inebriant eam, sed ebrietate sancta illa de qua dicebat quidam sanctorum: « Et poculum tuum inebrians quam praeclarum est! » Sed postmodum de ebrietatis diversitate videbimus, nunc interim vide quanta sunt quae inebriant animam: et formido inebriat eam, et vana suspicio. Invidia autem et livor, supra omnem ebrietatem macerant eam. Sed enumerari non possunt quanta sunt, quae infelicem animam vitio ebrietatis afficiant. Nunc interim de sacerdotibus
or for the chiefs of the priests, laying down rules of life, he says that they ought not to be given to much wine, but to be sober (Titus 1). For sobriety is the mother of all the virtues, just as, on the contrary, drunkenness is the mother of all the vices. For the Apostle declared it openly, saying: "Wine, in which is debauchery" (Eph. 5:18), to show that debauchery is begotten of drunkenness as its first-born daughter. Then besides, the Saviour too, establishing laws and rights for priests and people alike by the authority of Lord and King, says: "Take heed lest perhaps your hearts be weighed down with drunkenness and surfeiting and the cares of this world, and sudden destruction come upon you" (Luke 21:34). You have heard the edict of the eternal King, and you have learned the lamentable end of drunkenness or surfeiting. If some skilled and wise physician were to give you a precept in these very words, and say: Take heed to yourselves, lest anyone, for example, take too greedily of the juice of this or that herb; for if he does, sudden death will come upon him, I do not doubt that each one, with an eye to his own health, would keep the precepts of the physician who warned him. But now the Physician of souls and bodies, who is at the same time the Lord, commands the herb of drunkenness and surfeiting to be avoided, and likewise the cares of this world to be shunned as deadly juices. And I do not know whether any of us is not consumed by these, not to say wounded. Drunkenness from wine, then, is ruinous in all respects, for it alone renders the soul weak together with the body. For in other things it may happen that, according to the Apostle, when the body is infirm, then the spirit is more powerful, and when the outer man is corrupted, the inner man is renewed (2 Cor. 4:16). But in the sickness of drunkenness body and soul alike are corrupted, the spirit is vitiated together with the flesh. It weakens all the members, it loosens foot, hand and tongue, it darkens the eyes; forgetfulness veils the mind, so that a man neither knows nor perceives that he is a man. This, then, is the first disgrace that bodily drunkenness has; but if we examine in how many ways the human mind is made drunk, we shall find drunk even those who seem to themselves sober. Anger makes the soul drunk; rage makes it more than drunk, if indeed anything can be more than drunkenness. Covetousness and avarice render a man not only drunk but rabid. And obscene desires make the soul drunk, just as, on the contrary, holy desires also make it drunk, but with that holy drunkenness of which one of the saints said: "And Thy cup that inebriates, how excellent it is!" (Ps. 22:5). But we shall see later about the diversity of drunkenness; for now, meanwhile, see how many are the things that make the soul drunk: both dread makes it drunk, and vain suspicion. But envy and jealousy waste it away beyond all drunkenness. But the things that afflict the unhappy soul with the vice of drunkenness cannot be counted. For now, meanwhile, concerning the priests
Editors' notes and page, col. 476
Footnotes
(4) ‹anchor: sobrios esse› · call in col 476 [scripture reference]
Tit. I.
Titus 1.
(printed under page 242)
(5) ‹anchor: Apostolus dicens› · call in col 476 [scripture reference]
Ephes. V, 18.
Ephesians 5:18.
(printed under page 242)
(6) ‹anchor: Attendite, inquit› · call in col 476 [scripture reference]
Luc. XXI, 34.
Luke 21:34.
(printed under page 242)
(7) ‹anchor: renovetur› · call in col 476 [scripture reference]
II Cor. IV, 16.
2 Corinthians 4:16.
(printed under page 242)
(8) ‹anchor: quidam sanctorum› · call in col 476 [scripture reference]
Psal. XXIII, 5.
Psalm 23:5 [as printed in the Hebrew numbering; 22:5 in the Vulgate].
(printed under page 242)
(86) ‹anchor: velat oblivio› · call in col 476
Codex Cadomensis, « debilia fiunt: pes, manus, lingua resoluta; oculos tenebrae, mentem velat oblivio, » sicque alii mss., nisi quod omittunt, « fiunt. »
The Caen codex has "they are made weak: foot, hand, tongue loosened; darkness [veils] the eyes, forgetfulness veils the mind," and so the other manuscripts, except that they omit "they are made."
(printed under page 242)
Page
- running head: ORIGENIS 476
- marginal letters: A dotibus, vel principibus; B medicus his ipsis verbis; C spiritus, et ubi is; D scenae concupiscentiae inebriant
- old-edition numerals: 220 after "debere esse"
- other: Migne's foot note prints "Psal. XXIII, 5" for words of Ps. 22:5; the English gives the right reference.
videamus, quos accedentes ad altare, vino lex praecipit abstinere. Et quidem quantum ad historicum pertinet praeceptum, sufficiant ista quae dicta sunt. Quantum autem ad intelligentiam mysticam spectat, in sequentibus tenebitur nostra professio, quod secundum auctoritatem Pauli apostoli, Dominus et Salvator noster futurorum bonorum pontifex dicitur. Ipse est ergo Aaron, filii vero ejus, apostoli ejus sunt, ad quos ipse dicebat: « Filioli, adhuc modicum vobiscum sum. » Quid ergo praecepit lex Aaron et filiis ejus? ut vinum et siceram non bibant, cum accedunt ad altare. Videamus quomodo id vero pontifici Jesu Christo Domino nostro, et sacerdotibus ejus ac filiis, nostris vero apostolis, possimus aptare. Et perspiciendum primo est, quomodo prius quidem quam accedat ad altare verus hic pontifex, cum sacerdotibus suis bibit vinum: cum vero incipit accedere ad altare, et ingredi in tabernaculum testimonii, abstinet vino. Putas possumus invenire tale aliquid ab eo gestum? Putas possumus Veteris Instrumenti formas, Novi Testamenti gestis et sermonibus coaptare? Possumus, si nos ipsum Dei Verbum et juvare et inspirare dignetur. Quaerimus ergo quomodo Dominus et Salvator noster, qui est verus pontifex, cum discipulis suis, qui sunt veri sacerdotes, antequam accedat ad altare Dei, bibat vinum; cum vero accedere coeperit, non bibat. Venerat in hunc mundum Salvator, ut pro peccatis nostris carnem suam offerret hostiam Deo. Hanc priusquam offerret, inter dispensationum moras vinum bibebat. Denique dicebatur homo vorax, et vini potator, amicus publicanorum, et peccatorum. Ubi vero tempus advenit crucis suae, et accessurus erat ad altare ubi immolaret hostiam carnis suae, « accipiens, inquit, calicem, benedixit, et dedit discipulis suis dicens: Accipite, et bibite ex hoc. » Vos, inquit, bibite, qui modo accessuri non estis ad altare. Ipse autem tanquam accessurus ad altare, dicit de se: « Amen dico vobis, quia non bibam de generatione vitis hujus, usquequo bibam illud vobiscum novum in regno Patris mei. » Si quis vestrum auribus ad audiendum purificatis accedit, ineffabilis mysterii intueatur arcanum. Quid est quod dicit quia « non bibam ex generatione vitis hujus, usquequo bibam illud vobiscum novum in regno Patris mei? » Dicebamus in superioribus promissionem sanctis bonae hujus ebrietatis datam, cum dicunt: « Et poculum tuum inebrians, quam praeclarum est! » Sed et in aliis multis Scripturae locis similia legimus,
let us see, whom the law commands to abstain from wine when they approach the altar. And indeed, as far as the historical precept is concerned, let what has been said suffice. But as regards the mystical understanding, our declaration will be held to in what follows: that according to the authority of the apostle Paul our Lord and Saviour is called the High Priest of good things to come (Heb. 9:11). He, then, is Aaron, and his sons are His apostles, to whom He Himself said: "Little children, yet a little while I am with you" (John 13:33). What, then, did the law command Aaron and his sons? That they should not drink wine and strong drink when they approach the altar. Let us see how we can apply this to the true High Priest, Jesus Christ our Lord, and to His priests and sons, that is, our apostles. And first it must be observed how this true High Priest, before He approaches the altar, drinks wine with His priests, but when He begins to approach the altar and to enter the tabernacle of the testimony, He abstains from wine. Do you think we can find any such thing done by Him? Do you think we can fit the figures of the Old Instrument to the deeds and words of the New Testament? We can, if the Word of God Himself deigns both to help and to inspire us. We ask, then, how our Lord and Saviour, who is the true High Priest, drinks wine with His disciples, who are the true priests, before He approaches the altar of God, but when He has begun to approach, does not drink. The Saviour had come into this world to offer His flesh to God as a victim for our sins. Before He offered it, during the delays of the dispensations, He drank wine. In fact He was called a glutton and a wine-drinker, a friend of publicans and sinners. But when the time of His cross came, and He was about to approach the altar where He would immolate the victim of His flesh, "taking," it says, "the cup, He blessed it and gave it to His disciples, saying: Take and drink of this" (Matt. 26:27). You, He says, drink, who are not now about to approach the altar. But He Himself, as one about to approach the altar, says of Himself: "Amen I say to you, that I will not drink of the generation of this vine until I drink it new with you in the kingdom of My Father" (Matt. 26:29). If any of you comes with ears purified for hearing, let him behold the secret of an ineffable mystery. What is it that He says, "I will not drink of the generation of this vine until I drink it new with you in the kingdom of My Father"? We were saying above that the promise of this good drunkenness was given to the saints, when they say: "And Thy cup that inebriates, how excellent it is!" (Ps. 22:5). But in many other places of Scripture too we read similar things,
Editors' notes and page, col. 477
Footnotes
(9) ‹anchor: not visible› · call in col 477 (call above the image) [scripture reference]
Hebr. IX, 11.
Hebrews 9:11.
(printed under page 243)
(10) ‹anchor: not visible› · call in col 477 (call above the image) [scripture reference]
Joan. XIII, 33.
John 13:33.
(printed under page 243)
(11) ‹anchor: accipiens, inquit› · call in col 477 [scripture reference]
Matth. XXVI, 27.
Matthew 26:27.
(printed under page 243)
(12) ‹anchor: dicit de se› · call in col 477 [scripture reference]
ibid. 29.
The same, verse 29.
(printed under page 243)
(13) ‹anchor: cum dicunt› · call in col 477 [scripture reference]
Psal. XXIII, 5.
Psalm 23:5 [as printed in the Hebrew numbering; 22:5 in the Vulgate].
(printed under page 243)
(87) ‹anchor: not visible› · call in col 477 (call above the image)
Mss., « in sequentibus tenebitur. » Libb. editi, « in superioribus tenetur. »
The manuscripts have "will be held in what follows"; the printed books, "is held in what precedes."
(printed under page 243)
(88) ‹anchor: bibat› · call in col 477
Mss., « bibat, » et paulo post, « non bibat. » Libb. editi, « bibebat, » et paulo post, « non bibebat. »
The manuscripts have "should drink," and a little after, "should not drink." The printed books have "was drinking," and a little after, "was not drinking."
(printed under page 243)
(89) ‹anchor: qui› · call in col 477
Mss., « qui. » Libb. editi, « quia. »
The manuscripts have "who"; the printed books, "because."
(printed under page 243) (Notes 14, 15, 16, 17 and 90 are called in col 478 and are set in n478.)
Page
- running head: 477 IN LEVITICUM HOMILIA VII.
- marginal letters: A videamus, quos accedentes; B modo prius quidem quam (letter sits between "possimus aptare" and "modo prius" lines); C ret hostiam Deo; D bibam ex generatione
- old-edition numerals: 221 after "in aliis multis"
- other: Migne's foot note prints "Psal. XXIII, 5" for words of Ps. 22:5; the English gives the right reference.
ut ibi: « Inebriabuntur ab ubertate domus tuae et torrentem voluptatis tuae potum dabis illis. » In Jeremia quoque dicit Dominus: « Et inebriabo populum meum. » Et Isaias dicit: « Ecce qui serviunt mihi bibent, vos autem sitietis. » Et multa de hujuscemodi ebrietate in Scripturis divinis invenies memorari. Quae ebrietas sine dubio pro gaudio animae et laetitia mentis accipitur, sicut et alibi distinxisse nos meminimus, aliud esse nocte inebriari, et aliud die inebriari.
as there: "They shall be inebriated with the plenty of Thy house, and Thou shalt give them to drink of the torrent of Thy pleasure" (Ps. 35:9). In Jeremiah also the Lord says: "And I will inebriate My people" (Jer. 31:14). And Isaiah says: "Behold, those who serve Me shall drink, but you shall thirst" (Isa. 65:13). And you will find much recorded about drunkenness of this kind in the divine Scriptures. This drunkenness is without doubt taken for the joy of the soul and the gladness of the mind, as we remember having distinguished elsewhere too, that it is one thing to be drunk by night and another to be drunk by day.
2. Si ergo intelleximus sanctorum quae sit ebrietas, et quomodo haec pro laetitia sanctis in promissionibus datur, videamus nunc quomodo Salvator noster non bibit vinum, usquequo bibat illud cum sanctis novum in regno Dei. Salvator meus luget etiam nunc peccata mea. Salvator meus laetari non potest donec ego in iniquitate permaneo. Quare non potest? quia ipse est advocatus pro peccatis nostris apud Patrem, sicut Joannes symmysta ejus praenuntiat dicens quia « et si quis peccaverit, advocatum habemus apud Patrem Jesum Christum justum, et ipse est repropitiatio pro peccatis nostris. » Quomodo ergo potest ille, qui advocatus est pro peccatis meis, bibere vinum laetitiae, quem ego peccando contristo? Quomodo potest iste, qui accedit ad altare ut repropitiet me peccatorem, esse in laetitia, ad quem peccatorum meorum moeror semper ascendit? Vobiscum, inquit, illud bibam in regno Patris mei. Quandiu nos non ita agimus, ut ascendamus ad regnum, non potest illud vinum bibere solus, quod nobiscum se bibere promisit. Est ergo tandiu in moerore, quandiu nos persistimus in errore. Si enim Apostolus ipsius luget quosdam qui ante peccaverunt, et non egerunt poenitentiam in his quae gesserunt, quid dicam de ipso, qui filius dicitur charitatis? qui semetipsum exinanivit propter charitatem quam habebat erga nos, et non quaesivit quae sua sunt, cum esset aequalis Deo, sed quaesivit quae nostra sunt, et propter hoc evacuavit se? Cum ergo ista quae nostra sunt quaesierit, nunc jam nos non quaerit, nec quae nostra sunt cogitat, nec de erroribus nostris moeret, nec perditiones nostras et contritiones deflet, qui flevit super Jerusalem, et dixit ad eam: « Quoties volui congregare filios tuos, sicut gallina congregat pullos suos, et noluisti? » Qui ergo vulnera nostra suscepit, et propter nos doluit tanquam animarum nostrarum et corporum medicus, modo vulnerum nostrorum putredines negligit? « Computruerunt enim (ut ait Propheta) et corruptae sunt cicatrices
2. If, then, we have understood what the drunkenness of the saints is, and how it is given to the saints in the promises for gladness, let us now see how our Saviour does not drink wine until He drinks it new with the saints in the kingdom of God. My Saviour mourns even now for my sins. My Saviour cannot rejoice so long as I remain in iniquity. Why can He not? Because He Himself is the advocate for our sins with the Father, as John, His fellow in the mysteries, declares, saying: "And if anyone sins, we have an advocate with the Father, Jesus Christ the just, and He is the propitiation for our sins" (1 John 2:1, 2). How, then, can He who is the advocate for my sins drink the wine of gladness, when I sadden Him by sinning? How can He who approaches the altar to make propitiation for me, a sinner, be in gladness, when the grief of my sins ascends to Him continually? With you, He says, I will drink it in the kingdom of My Father. As long as we do not act so as to ascend to the kingdom, He cannot drink alone that wine which He promised to drink with us. He is in grief, then, as long as we persist in error. For if His Apostle mourns for some who sinned before and have not done penance for the things they did (2 Cor. 12:21), what shall I say of Him who is called the Son of charity? who emptied Himself because of the charity He had towards us, and did not seek His own things, though He was equal to God, but sought ours, and for this emptied Himself (Phil. 2:7)? Since, then, He sought these things which are ours, does He now no longer seek us, nor think of what is ours, nor grieve over our errors, nor weep for our perditions and our crushings, He who wept over Jerusalem and said to her: "How often would I have gathered your children, as a hen gathers her chicks, and you would not!" (Matt. 23:37)? Does He, then, who took up our wounds and suffered for our sake as the Physician of our souls and bodies, now neglect the putrefaction of our wounds? "For," as the Prophet says, "the scars have putrefied and become corrupt (Ps. 37:6)
Editors' notes and page, col. 478
Footnotes
(14) ‹anchor: ut ibi› · call in col 478 [scripture reference]
Psal xxvi, 9.
Psalm 26:9 [as printed; the verse meant is probably Psalm 35:9 in the Vulgate numbering, 36:8 in the Hebrew].
(printed under page 243)
(90) ‹anchor: potum dabis illis› · call in col 478
Mss. « et torrentem voluptatis tuae potum dabis illis. » Libb. editi « et torrente bonitatis tuae potabis eos. »
The manuscripts have "and Thou wilt give them the torrent of Thy delight to drink." The printed books have "and Thou wilt give them drink from the torrent of Thy goodness."
(printed under page 243)
(15) ‹anchor: dicit Dominus› · call in col 478 [scripture reference]
Jerem. xxxi, 14.
Jeremiah 31:14.
(printed under page 243)
(16) ‹anchor: Isaias dicit› · call in col 478 [scripture reference]
Isa. lxv, 13.
Isaiah 65:13.
(printed under page 243)
(17) ‹anchor: praenuntiat dicens› · call in col 478 [scripture reference]
I Joan. II, 1, 2.
1 John 2:1–2.
(printed under page 243)
(91) ‹anchor: etiam nunc› · call in col 478
Salvator meus luget etiam nunc, etc. Quo sensu dixerit Origenes Christum etiam nunc lugere peccata nostra, fuse et docte aperit clariss. Huetius Origenian. lib. ii, quaest. 3, num. 29.
"My Saviour mourns even now," etc. In what sense Origen said that Christ even now mourns our sins, the most distinguished Huet sets out at length and with learning in the Origeniana, book 2, question 3, number 29.
(printed under page 243)
(18) ‹anchor: quae gesserunt› · call in col 478 [scripture reference]
II Cor. XII, 21.
2 Corinthians 12:21.
(printed under page 243)
(19) ‹anchor: evacuavit se› · call in col 478 [scripture reference]
Philipp. II, 7.
Philippians 2:7.
(printed under page 243)
(20) ‹anchor: dixit ad eam› · call in col 478 [scripture reference]
Matth. XXIII, 37.
Matthew 23:37.
(printed under page 243)
(21) ‹anchor: ut ait Propheta› · call in col 478 [scripture reference]
Psal. XXXVIII, 5.
Psalm 38:5 [as printed in the Hebrew numbering; 37:6 in the Vulgate].
(printed under page 243)
Page
- running head: [IN LEV]ITICUM HOMILIA VII. 478
- marginal letters: A ut ibi; B etiam nunc (letter sits between "sanctis novum" and "etiam nunc" lines); C ascendamus ad regnum; D gregare filios tuos
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal xxvi, 9" (under col. 477) for words of Ps. 35:9; the English gives the right reference.
- other: Migne's foot note prints "Psal. XXXVIII, 5" for words of Ps. 37:6; the English gives the right reference.
nostrae, a facie insipientiae nostrae. » Pro his ergo omnibus assistit nunc vultui Dei, interpellans pro nobis, assistit altari, ut repropitiationem pro nobis offerat Deo: et ideo dicebat tanquam accessurus ad istud altare, quia jam « non bibam de generatione vitis hujus, donec bibam illud vobiscum novum. » Exspectat ergo ut convertamur, ut ipsius imitemur exemplum, ut sequamur vestigia ejus et laetetur nobiscum, et bibat vinum nobiscum, in regno Patris sui. Nunc enim quia misericors est et miserator Dominus, majore affectu ipse quam Apostolus suus flet cum flentibus, cupit gaudere cum gaudentibus. Et multo magis luget ipse eos qui ante peccaverunt et non egerunt poenitentiam. Neque enim putandum est, quod Paulus quidem lugeat pro peccatoribus, et fleat pro delinquentibus; Dominus autem meus Jesus abstineat a fletu cum accedit ad Patrem, cum assistit altari, et repropitiationem pro nobis offert; et hoc est accedentem ad altare non bibere vinum laetitiae, quia adhuc peccatorum nostrorum amaritudines patitur. Non vult ergo solus in regno Dei bibere vinum, nos exspectat. Sic enim dixit: « Donec bibam illud vobiscum. » Nos sumus igitur qui, vitam nostram negligentes, laetitiam illius demoramur. Exspectat nos ut bibat de generatione vitis hujus. Cujus vitis? Illius utique cujus ipse erat figura dicens: « Ego sum vitis, vos palmites. » Unde iterum dicit, quia « sanguis meus vere est potus, et caro mea vere est cibus. » Vere enim in sanguine uvae lavit stolam suam. Quid ergo est? Exspectat laetitiam. Quando exspectat? Cum consummavero, inquit, opus meum. Quando consummat hoc opus? Quando me qui sum ultimus, et nequior omnium peccatorum, consummatum fecerit et perfectum, tunc consummat opus suum. Nunc enim adhuc imperfectum est opus ejus, donec ego maneo imperfectus. Denique donec ego non sum subditus Patri, nec ipse dicitur Patri esse subjectus. Non quod ipse subjectione indigeat apud Patrem, sed pro me, in quo opus suum nondum consummavit, ipse dicitur non esse subjectus. Sic enim legimus, quoniam corpus sumus Christi, et membra ex parte. Quid autem est quod dicit ex parte, videamus. Ego nunc, verbi gratia, subjectus sum Deo secundum spiritum, hoc est proposito et voluntate; sed quandiu in me caro concupiscit adversus spiritum, et spiritus adversus carnem, et nondum potui subjicere carnem spiritui, subjectus quidem sum Deo, verum non ex integro, sed ex parte. Si autem potuero etiam carnem meam et omnia membra mea in consonantiam spiritus trahere, tunc perfecte videbor esse subjectus. Si
scars, before the face of our folly." For all these, then, He now stands before the face of God, interceding for us; He stands at the altar, to offer to God propitiation for us. And therefore, as one about to approach that altar, He said that now "I will not drink of the generation of this vine until I drink it new with you." He waits, then, for us to be converted, to imitate His example, to follow His footsteps, so that He may rejoice with us and drink wine with us in the kingdom of His Father. For now, since the Lord is merciful and compassionate, He Himself, with greater affection than His Apostle, weeps with those who weep and longs to rejoice with those who rejoice (Rom. 12:15). And much more does He Himself mourn for those who sinned before and have not done penance (2 Cor. 12:21). For it is not to be thought that Paul mourns for sinners and weeps for wrongdoers, but my Lord Jesus abstains from weeping when He approaches the Father, when He stands at the altar and offers propitiation for us. And this is what it means that, approaching the altar, He does not drink the wine of gladness: because He still suffers the bitterness of our sins. He does not wish, then, to drink wine alone in the kingdom of God; He waits for us. For so He said: "Until I drink it with you" (Matt. 26:29). It is we, therefore, who by neglecting our life delay His gladness. He waits for us, that He may drink of the generation of this vine. Of what vine? Surely of that of which He Himself was the figure, saying: "I am the vine, you the branches" (John 15:5). Whence again He says that "My blood is truly drink, and My flesh is truly food" (John 6:56). For truly He washed His robe in the blood of the grape. What, then, is it? He waits for gladness. When does He wait for it? When I have finished, He says, My work. When does He finish this work? When He has made me, who am the last and the worst of all sinners, finished and perfect, then He finishes His work. For now His work is still unfinished, so long as I remain imperfect. In short, so long as I am not subject to the Father, neither is He Himself said to be subject to the Father. Not that He Himself needs subjection before the Father, but for my sake, in whom He has not yet finished His work, He Himself is said not to be subject. For so we read that we are the body of Christ and members in part (1 Cor. 12:27). Let us see what it is that it says "in part". I now, for example, am subject to God according to the spirit, that is, in purpose and will; but as long as the flesh in me lusts against the spirit and the spirit against the flesh, and I have not yet been able to subject the flesh to the spirit, I am indeed subject to God, yet not wholly, but in part. But if I am able to draw my flesh too and all my members into harmony with the spirit, then I shall be seen to be perfectly subject. If
Editors' notes and page, col. 479
Footnotes
(22) ‹anchor: not visible› · call in col 479 (call above the image) [scripture reference]
Rom. XII, 15.
Romans 12:15.
(printed under page 244)
(23) ‹anchor: not visible› · call in col 479 (call above the image) [scripture reference]
II Cor. XII, 21.
2 Corinthians 12:21.
(printed under page 244)
(24) ‹anchor: not visible› · call in col 479 (call above the image) [scripture reference]
Matt. XXVI, 29.
Matthew 26:29.
(printed under page 244)
(25) ‹anchor: figura dicens› · call in col 479 [scripture reference]
Joan. XV, 5.
John 15:5.
(printed under page 244)
(26) ‹anchor: iterum dicit› · call in col 479 [scripture reference]
Joan. VI, 56.
John 6:56.
(printed under page 244)
(27) ‹anchor: enim legimus› · call in col 479 [scripture reference]
I Cor. XII, 27.
1 Corinthians 12:27.
(printed under page 244)
(28) ‹anchor: not visible› · call in col 479 or 480 (call outside the image) [scripture reference]
Psal. L, 10.
Psalm 50:10 [Vulgate numbering; 51:8 in the Hebrew numbering].
(printed under page 244)
(29) ‹anchor: not visible› · call in col 479 or 480 (call outside the image) [scripture reference]
Isa. xxxv, 10.
Isaiah 35:10.
(printed under page 244)
(92) ‹anchor: not visible› · call in col 479 (call above the image)
Mss. « ut ipsius imitemur. » Libb. editi, « et ipsius imitemur. »
The manuscripts have "that we may imitate him"; the printed books, "and we imitate him."
(printed under page 244)
(93) ‹anchor: not visible› · call in col 479 (call above the image)
Mss., « repropitiationem. » Libb. editi, « propitiationem. »
The manuscripts have "repropitiation"; the printed books, "propitiation."
(printed under page 244)
(94) ‹anchor: not visible› · call in col 479 or 480 (call outside the image)
Cum vero consummaverit opus suum, etc. Consule Huetium Origenianorum lib. ii, quaest. 11, num. 16.
"But when he has finished his work," etc. Consult Huet, Origeniana, book 2, question 11, number 16.
(printed under page 244)
Page
- running head: 479 ORIGENIS
- marginal letters: A ces nostrae, a facie; B geat pro peccatoribus; C cibus. Vere enim (letter sits between "cibus" and "suam. Quid" lines); D sum Deo secundum spiritum
- old-edition numerals: 222 after "trahere,"
intellexisti quid sit ex parte, et quid sit ex integro esse subjectum, redi nunc et ad id, quod de subjectione Domini proposuimus: et vide quia cum omnes corpus ipsius, et membra esse dicamur, donec sunt aliqui in nobis, qui nondum perfecta subjectione subjecti sunt, ipse dicitur non esse subjectus. Cum vero consummaverit opus suum, et universam creaturam suam ad summam perfectionis adduxerit, tunc ipse dicetur subjectus in his, quos subdidit Patri, et in quibus opus quod ei Pater dederat, consummavit, ut sit Deus omnia in omnibus. Verum haec quorsum spectant? ut intelligamus id quod supra tractavimus, quomodo non bibit vinum, vel quomodo bibit antequam intraret in tabernaculum, antequam accederet ad altare. Non bibit autem nunc, quia assistit altari, et luget peccata mea; et rursum bibet posthaec, cum subjecta ei fuerint omnia, et salvatis omnibus ac destructa morte peccati, ultra jam necessarium non erit offerre hostias pro peccato. Tunc enim erit gaudium et laetitia, et tunc « exsultabunt ossa humiliata, » et implebitur illud quod scriptum est: « Aufugiet dolor, et tristitia, et gemitus. » Sed et illud non omittamus, quod non solum de Aaron dicitur ut non bibat vinum, sed et de filiis ejus cum ingrediuntur ad sancta. Nondum enim receperunt laetitiam suam ne apostoli quidem, sed et ipsi exspectant, ut et ego laetitiae eorum particeps fiam. Neque enim decedentes hinc sancti, continuo integra meritorum suorum praemia consequuntur; sed exspectant etiam nos, licet morantes, licet desides. Non enim est illis perfecta laetitia, donec pro erroribus nostris dolent et lugent nostra peccata. Hoc fortasse mihi dicenti non credas. Quis enim ego sum, qui confirmare sententiam tanti dogmatis audeam? sed habeo horum testem, de quo non potes dubitare. Magister enim gentium est in fide et veritate apostolus Paulus. Ipse igitur ad Hebraeos scribens, cum enumerasset omnes sanctos patres, qui per fidem justificati sunt, addidit post omnia etiam hoc: « Sed isti, inquit, omnes testimonium habentes per fidem, nondum assecuti sunt repromissionem, Deo pro nobis melius aliquid providente, uti ne sine nobis perfectionem consequerentur. » Vides ergo quia exspectat adhuc Abraham, ut quae perfecta sunt consequatur. Exspectat et Isaac et Jacob, et omnes prophetae exspectant nos ut nobiscum perfectam beatitudinem capiant. Propter haec ergo etiam mysterium illud in ultimam diem dilati judicii custoditur. Unum enim corpus est, quod justificari exspectatur, unum quod resurgere dicitur in judicio. « Licet enim sint multa membra, sed unum corpus, non
you have understood what it is to be subject in part and what it is to be subject wholly, return now also to what we set forth about the subjection of the Lord; and see that, since we are all said to be His body and members, so long as there are some among us who are not yet subject with a perfect subjection, He Himself is said not to be subject. But when He has finished His work and brought His whole creation to the summit of perfection, then He will be said to be subject in those whom He has subjected to the Father, and in whom He has finished the work which the Father had given Him, that God may be all in all. But to what do these things tend? That we may understand what we treated above: how He does not drink wine, or how He drank before He entered the tabernacle, before He approached the altar. And He does not drink now, because He stands at the altar and mourns my sins; and again He will drink hereafter, when all things have been subjected to Him, and, all having been saved and the death of sin destroyed, it will no longer be necessary to offer victims for sin. For then there will be joy and gladness, and then "the humbled bones shall exult" (Ps. 50:10), and that which is written will be fulfilled: "Sorrow and sadness and groaning shall flee away" (Isa. 35:10). But let us not omit this too: that it is said not only of Aaron that he should not drink wine, but also of his sons when they enter the holy places. For not even the apostles have yet received their gladness, but they too are waiting, that I also may become a partaker of their gladness. For the saints, departing hence, do not at once obtain the full rewards of their merits; but they wait for us too, though we delay, though we are sluggish. For they do not have perfect gladness so long as they grieve over our errors and mourn our sins. Perhaps you will not believe me when I say this. For who am I, to dare to confirm the teaching of so great a doctrine? But I have a witness of these things whom you cannot doubt. For the teacher of the Gentiles in faith and truth is the apostle Paul. He, then, writing to the Hebrews, when he had enumerated all the holy fathers who were justified through faith, added after everything this too: "But these all," he says, "having received testimony through faith, did not obtain the promise, God providing something better for us, that they should not be made perfect without us" (Heb. 11:39). You see, then, that Abraham is still waiting to obtain what is perfect. Isaac too is waiting, and Jacob, and all the prophets are waiting for us, that they may take hold of perfect beatitude with us. For this reason, then, that mystery too of the judgement deferred to the last day is kept. For it is one body that waits to be justified, one that is said to rise in the judgement. "For though there are many members, yet one body; not
Editors' notes and page, col. 480
Footnotes
(30) ‹anchor: Sed isti, inquit› · call in col 480 [scripture reference]
Hebr. XI, 39.
Hebrews 11:39.
(printed under page 244)
(95) ‹anchor: apostoli quidem› · call in col 480
Nondum enim receperunt laetitiam suam ne apostoli quidem, etc. Quis sit genuinus hoc loco Origenis sensus, aperit Huetius Origenian. lib. ii, quaest. 11, num. 10.
"For not even the apostles have yet received their joy," etc. What Origen's genuine sense is in this place, Huet makes plain in the Origeniana, book 2, question 11, number 10.
(printed under page 244)
Page
- running head: ORIGENIS 480
- marginal letters: A intellexisti quid sit; B nunc, quia assistit altari; C suorum praemia consequuntur; D exspectat adhuc Abraham
- old-edition numerals: (none)
potest dicere oculus manui, Non es mihi necessaria, » etiam si sanus sit oculus, et non sit turbatus. Quantum pertinet ad videndum, si desint ei reliqua membra, quae erit oculo laetitia? aut quae videbitur esse perfectio si manus non habeat? si pedes desint, aut reliqua membra non adsint? Quia et si est praecellens aliqua oculi gloria, in eo maxime est, ut vel ipse dux sit corporis, vel caeterorum membrorum non deseratur officiis. Hoc autem nos per illam Ezechielis prophetae visionem doceri puto, cum dicit congregandum os ad os, et juncturam ad juncturam, et nervos, ac venas, et pellem, ac singula locis suis esse reparanda. Denique vide quid addit propheta: « Ossa, inquit, ista, » non dixit omnes homines sunt, sed dixit, « ossa ista domus Israel est. » Habebis ergo laetitiam de hac vita discedens, si fueris sanctus. Sed tunc erit plena laetitia, cum nullum tibi membrorum corporis deest. Exspectabis enim tu alios, sicut et ipse exspectatus es. Quod si tibi, qui membrum es, non videtur esse perfecta laetitia si desit aliud membrum; quanto magis Dominus et Salvator noster, qui caput et auctor est totius corporis, non sibi perfectam dicit esse laetitiam, donec aliquid ex membris deess⟨e⟩ corpori suo videt? Et propterea forte orationem fundebat ad Patrem, dicens: « Pater sancte, glorifica me illa gloria, quam habui apud te priusquam mundus esset. » Non vult ergo sine te recipere perfertam gloriam suam, hoc est sine populo suo, qui est corpus ejus, et qui sunt membra ejus. Vult enim in isto corpore Ecclesiae suae et in istis membris populi sui, ipse velut anima habitare; ut omnes motus, atque omnia opera secundum ipsius habeat voluntatem; ut vere compleatur in nobis illud prophetae dictum: « Habitabo in eis, et ambulabo. » Nunc autem donec perfecti non sumus omnes, sed adhuc sumus in peccatis, ex parte in nobis est, et ideo « ex parte scimus, et ex parte prophetamus, » donec quis pervenire mereatur ad illam mensuram, quam dicit Apostolus: « Vivo autem jam non ego, vivit vero in me Christus. » Ex parte ergo, ut dicit Apostolus, nunc membra ejus sumus, et ex parte ossa ejus sumus. Cum autem conjuncta fuerint ossa ad ossa, et juncturae ad juncturas, secundum hoc quod supra diximus, tunc etiam ipse dicet de nobis illud propheticum: « Omnia ossa mea dicent: Domine, quis similis tibi? » Omnia namque ossa ista loquuntur, et hymnum dicunt, et gratias agunt Deo. Meminerunt enim beneficii ejus, et ideo « omnia ossa mea dicent: Domine, quis similis tibi? Eripiens pauperem de manu fortioris ejus. » De istis ossibus cum adhuc essent dispersa, antequam veniret qui ea colligeret et congregaret in unum, dictum est et illud propheticum:
the eye can say to the hand, I have no need of you" (1 Cor. 12:20), even if the eye is sound and not troubled. As far as seeing is concerned, if the other members are lacking to it, what gladness will the eye have? Or what perfection will it seem to have if it has no hands? if the feet are lacking, or the other members are not present? For even if the eye has some surpassing glory, it lies chiefly in this, that it is itself the guide of the body, or is not deserted by the services of the other members. And I think we are taught this by that vision of the prophet Ezekiel, when he says that bone must be gathered to bone, and joint to joint, and sinews and veins and skin, and each thing restored to its place. Then see what the prophet adds: "These bones," he says; he did not say "are all men", but he said, "these bones are the house of Israel" (Ezek. 37:11). You will have gladness, then, on departing from this life, if you have been holy. But your gladness will be full then, when none of the members of the body is lacking to you. For you too will wait for others, as you yourself were waited for. But if to you, who are a member, gladness does not seem to be perfect if another member is lacking, how much more does our Lord and Saviour, who is the Head and Author of the whole body, say that His gladness is not perfect so long as He sees that some of the members are lacking to His body? And perhaps for this reason He poured out a prayer to the Father, saying: "Holy Father, glorify Me with that glory which I had with Thee before the world was" (John 17:5). He does not wish, then, to receive His perfect glory without you, that is, without His people, which is His body, and who are His members. For He wishes to dwell as a soul in this body of His Church and in these members of His people, so that He may have all their movements and all their works according to His will; so that there may truly be fulfilled in us that saying of the prophet: "I will dwell in them, and walk among them" (Lev. 26:12). But now, so long as we are not all perfect, but are still in sins, He is in us in part, and therefore "we know in part, and we prophesy in part" (1 Cor. 13:9), until one is found worthy to attain to that measure of which the Apostle speaks: "Yet I live, now not I, but Christ lives in me" (Gal. 2:20). In part, then, as the Apostle says, we are now His members, and in part we are His bones. But when bones have been joined to bones and joints to joints, according to what we said above, then He too will say of us that prophetic word: "All my bones shall say: Lord, who is like Thee?" (Ps. 34:10). For all these bones speak and sing a hymn and give thanks to God. For they remember His benefit, and therefore "all my bones shall say: Lord, who is like Thee? Who rescues the poor man from the hand of those stronger than he." Of these bones, while they were still scattered, before He came who would collect them and gather them into one, that prophetic word too was spoken:
Editors' notes and page, col. 481
Footnotes
(31) ‹anchor: not visible› · call in col 481 (call above the image) [scripture reference]
I Cor. XII, 20.
1 Corinthians 12:20.
(printed under page 245)
(32) ‹anchor: not visible› · call in col 481 (call above the image) [scripture reference]
Ezech. XXXVII, 11.
Ezekiel 37:11.
(printed under page 245)
(33) ‹anchor: ad Patrem, dicens› · call in col 481 [scripture reference]
Joan. XVII, 5.
John 17:5.
(printed under page 245)
(34) ‹anchor: prophetae dictum› · call in col 481 [scripture reference]
Levit. XXVI, 12.
Leviticus 26:12.
(printed under page 245)
(35) ‹anchor: ex parte prophetamus› · call in col 481 [scripture reference]
I Cor. XIII, 9.
1 Corinthians 13:9.
(printed under page 245)
(36) ‹anchor: dicit Apostolus› · call in col 481 [scripture reference]
Galat. ii, 20.
Galatians 2:20.
(printed under page 245)
(37) ‹anchor: illud propheticum› · call in col 481 [scripture reference]
Psal. XXXIV, 10.
Psalm 34:10 [Vulgate numbering; 35:10 in the Hebrew numbering].
(printed under page 245)
(38) ‹anchor: not visible› · call in col 481 or 482 (call outside the image) [scripture reference]
Psal. CXL, 7.
Psalm 140:7 [Vulgate numbering; 141:7 in the Hebrew numbering].
(printed under page 245)
(39) ‹anchor: not visible› · call in col 481 or 482 (call outside the image) [scripture reference]
Ezech. XXXVII, 7, 8.
Ezekiel 37:7–8.
(printed under page 245)
(40) ‹anchor: not visible› · call in col 481 or 482 (call outside the image) [scripture reference]
Psal. XXXIV, 10.
Psalm 34:10 [Vulgate numbering; 35:10 in the Hebrew numbering].
(printed under page 245)
(96) ‹anchor: juncturae ad juncturas› · call in col 481
Mss. « juncturas. » Libb. editi, « juncturam. »
The manuscripts have "joints [plural]"; the printed books, "joint."
(printed under page 245)
(97) ‹anchor: not visible› · call in col 481 or 482 (call outside the image)
Mss., « bibet. » Libb. editi, « bibit. »
The manuscripts have "will drink"; the printed books, "drinks."
(printed under page 245)
Page
- running head: 481 IN LEVITICUM HOMILIA [VII., cut off at image edge]
- marginal letters: A potest dicere oculus; B domus Israel est; C Vult enim in isto (letter sits between "suo, qui est corpus" and "Vult enim" lines); D juncturas, secundum hoc
- old-edition numerals: 223 before "dispersa"
« Dispersa sunt ossa nostra secus infernum. » Quia ergo dispersa erant, propterea dicit per alium prophetam: « Congregetur os ad os, et junctura ad juncturam, et nervi, et venae, et pelles. » Cum enim hoc factum fuerit, tunc « omnia ista dicent: Domine, quis similis tibi? Eripiens inopem de manu fortioris ejus. » Unumquodque enim os ex istis ossibus inops erat, et atterebatur fortioris manu. Non enim habebat juncturam charitatis, non nervos patientiae, non venas vitalis animi, et fidei vigorem. Ubi vero venit qui dispersa colligeret, et qui dissipata conjungeret, consocians os ad os, et juncturam ad juncturam, aedificare coepit sanctum corpus Ecclesiae. Haec inciderunt quidem extrinsecus huic disputationi, sed necessario explanata sunt, ut manifestior fieret pontificis mei ingressus in sancta non bibentis vinum usquequo sacerdotio fungeretur. Post haec tamen bibet vinum, sed vinum novum, et vinum novum in coelo novo, et in nova terra, et in novo homine, cum hominibus novis, et cum his qui cantant ei canticum novum. Vides ergo, quia impossibile est de nova vite novum poculum bibi ab eo, qui adhuc indutus est veterem hominem cum actibus suis. « Nemo enim, inquit, mittit vinum novum in utres veteres. » Si vis ergo et tu bibere de hoc novo vino, innovare, et dic quia, « Et si exterior homo noster corrumpitur, sed qui intus est renovatur de die in diem. » Et quidem de his sufficienter dictum.
"Our bones are scattered beside the underworld" (Ps. 140:7). Because, then, they were scattered, He therefore says through another prophet: "Let bone be gathered to bone, and joint to joint, and sinews and veins and skins" (Ezek. 37:7, 8). For when this has been done, then "all these shall say: Lord, who is like Thee? Who rescues the needy from the hand of those stronger than he" (Ps. 34:10). For each bone of these bones was needy, and was being worn down by the hand of the stronger. For it did not have the joint of charity, nor the sinews of patience, nor the veins of a living spirit and the vigour of faith. But when He came who would collect what was scattered and join together what was dispersed, uniting bone to bone and joint to joint, He began to build the holy body of the Church. These things have fallen into this discussion from outside, it is true, but they had to be explained, so that the entry of my High Priest into the holy places, not drinking wine until He should discharge the priesthood, might become clearer. After this, however, He will drink wine, but new wine, and new wine in a new heaven and in a new earth and in a new man, with new men, and with those who sing to Him a new song. You see, then, that it is impossible for the new cup from the new vine to be drunk by one who is still clothed in the old man with his deeds. "For no one," He says, "puts new wine into old wineskins" (Matt. 9:17). If, then, you too wish to drink of this new wine, be renewed, and say: "Even if our outer man is corrupted, yet the one within is renewed day by day" (2 Cor. 4:16). And indeed enough has been said of these things.
3. Multa sunt et alia, quae recitata sunt. Sed quoniam cuncta non possumus, eligendum est de quibus dicere debeamus. Et quoniam quid esset bibere, et non bibere vinum pro viribus diximus, nunc quid sit etiam comedere pectusculum separationis, et brachium ablationis, videamus. Post haec de mundis, et immundis, vel cibis, vel animalibus, inquantum Dominus dederit, et temporis spatium fuerit, disseremus. Dicit ergo Scriptura: « Pectusculum segregationis, et brachium ablationis manducabis in loco sancto, tu et filii tui, et domus tua tecum; legitimum enim tibi, et legitimum filiis tuis datum est de sacrificiis salutaribus filiorum Israel, brachium ablationis, et pectusculum segregationis. » Non omne pectusculum, segregationis est pectusculum; nec omne brachium ablationis et separationis est brachium. Sed quoniam ad Dominum meum Jesum personam pontificis revocavimus, et ad filios ejus sanctos apostolos, videamus quomodo ipse quidem pectusculum segregationis manducat, et filii ejus, alii autem non omnes possunt segregationis pectusculum manducare. Quid igitur est, quod a rebus omnibus segregatur, nec est commune cum reliquis, nisi sola substantia Trinitatis? Si ergo intelligam quidem rationem mundi, non possim
3. There are many other things too which were recited. But since we cannot treat them all, we must choose which we ought to speak about. And since we have said, as far as our strength allowed, what it is to drink and not to drink wine, let us now see also what it is to eat the breast of separation and the arm of offering. After this we shall discuss the clean and the unclean, whether foods or animals, as far as the Lord grants and time allows. The Scripture says, then: "The breast of segregation and the arm of offering you shall eat in a holy place, you and your sons and your house with you; for it is given as an ordinance to you and an ordinance to your sons from the saving sacrifices of the sons of Israel: the arm of offering and the breast of segregation" (Lev. 10:14). Not every breast is the breast of segregation, nor is every arm the arm of offering and separation. But since we have referred the person of the High Priest to my Lord Jesus, and his sons to the holy apostles, let us see how He Himself, and His sons, eat the breast of segregation, while not all others can eat the breast of segregation. What, then, is it that is segregated from all things and is not common with the rest, except the substance of the Trinity alone? If, then, I understand the plan of the world, but cannot
Editors' notes and page, col. 482
Footnotes
(41) ‹anchor: not visible› · call in col 482 (call above the image) [scripture reference]
Matth. IX, 17.
Matthew 9:17.
(printed under page 245)
(42) ‹anchor: et dic› · call in col 482 [scripture reference]
II Cor. IV, 16.
2 Corinthians 4:16.
(printed under page 245)
(43) ‹anchor: Dicit ergo Scriptura› · call in col 482 [scripture reference]
Levit. X, 14.
Leviticus 10:14.
(printed under page 245)
(98) ‹anchor: quae recitata sunt› · call in col 482
Duo mss., « recitanda sunt. »
Two manuscripts have "are to be read."
(printed under page 245)
Page
- running head: [IN LEV]ITICUM HOMILIA VII. 482
- marginal letters: A cum: Dispersa sunt; B sunt, ut manifestior; C quoniam cuncta non (letter sits between "3. Multa sunt" and "quoniam cuncta" lines); D lum; nec omne brachium
- old-edition numerals: (none)
autem etiam de Deo intelligere sicut dignum est, neque revelata mihi fuerit scientia Dei, manduco quidem pectusculum, sed non pectusculum segregationis. Etiamsi potuero dicere, Ipse enim mihi dedit omnium quae sunt scientiam veram, ut sciam rationem mundi, et virtutem elementorum, initium et finem, medietatem temporum, permutationum vicissitudines, et conversiones temporum, anni circulos, et stellarum dispositiones: horum omnium scientia, quia rationabilis est, pectusculi cibus est, sed non pectusculi segregationis. Si autem potuero de Deo sentire quae magna, quae sancta, quae vera sun⟨t⟩ et secreta, tunc manducabo pectusculum segregationis, cum id, quod ab omni creatura eminet et segregatur, agnovero. Primus ergo pectusculum istud verus pontifex meus comedit. Quomodo comedit? « Nemo, inquit, novit Patrem, nisi Filius. » Secundo in loco manducant et filii ejus. « Nemo enim novit Patrem, nisi Filius, et cui voluerit Filius revelare. » Quibus autem aliis nisi apostolis suis revelat? Sed et brachium separationis, vel ablationis, sicut et superius diximus, actus sunt et opera eminentiora caeteris, quae utique primus ipse Salvator et Dominus meus implevit. Quomodo implevit? « Meus, inquit, cibus est, ut faciam voluntatem ejus qui me misit, et perficiam opus ejus. » Cum ergo facit voluntatem ejus qui misit eum, in hoc non pectusculum, sed brachium separationis comedit. Similiter autem et apostoli ejus, cum faciunt opus evangelistae, et efficiuntur operarii inconfusibiles, recte tractantes sermonem veritatis, separationis vel ablationis brachium comedunt. Vis adhuc planius videre quomodo Salvator separationis brachium comedat? Audi quid dicat ad Judaeos: « Si feci, inquit, opera in vobis, quae nullus alius fecit, pro quo horum vultis me occidere? » Vides quomodo ipse vere manducat brachium separationis, qui opera tam segregata et tam sublimia fecit, quam nullus alius fecit.
be able to understand God as is fitting, and the knowledge of God has not been revealed to me, I do eat a breast, but not the breast of segregation. Even if I can say, For He Himself gave me true knowledge of all things that are, that I might know the plan of the world and the power of the elements, the beginning and end and middle of times, the alternations of the changes and the turnings of the seasons, the cycles of the year and the arrangements of the stars: the knowledge of all these, because it is rational, is the food of a breast, but not of the breast of segregation. But if I can perceive concerning God things that are great, holy, true and secret, then I shall eat the breast of segregation, when I have come to know that which rises above every creature and is segregated from it. First, then, my true High Priest ate this breast. How did He eat it? "No one," He says, "knows the Father except the Son" (Matt. 11:27). In second place His sons also eat it. "For no one knows the Father except the Son, and he to whom the Son wills to reveal Him." And to whom else does He reveal Him but to His apostles? And the arm of separation or of offering too, as we said above, is acts and works more eminent than the rest, which my Saviour and Lord Himself first fulfilled. How did He fulfil them? "My food," He says, "is to do the will of Him who sent Me, and to accomplish His work" (John 4:34). When, then, He does the will of Him who sent Him, in this He eats not the breast but the arm of separation. And likewise His apostles too, when they do the work of an evangelist and become workmen who need not be ashamed, rightly handling the word of truth, eat the arm of separation or of offering. Do you wish to see more plainly still how the Saviour eats the arm of separation? Hear what He says to the Jews: "If I have done works among you," He says, "which no one else has done, for which of them do you wish to kill Me?" (John 10:32). You see how He truly eats the arm of separation, who did works so set apart and so sublime as no one else has done.
4. Sed jam videamus aliqua etiam ex his, quae de mundis, atque immundis, vel de cibis, vel animalibus lecta sunt; et sicut in explanatione poculi de umbra ascendimus ad veritatem spiritalis poculi, ita etiam de cibis qui per umbram dicuntur, ascendamus ad eos qui per spiritum veri sunt cibi. Sed ad haec investiganda, Scripturae divinae testimoniis indigemus, ne quis putet (amant enim homines exacuere linguas suas ut gladium) ne quis, inquam, putet, quod ego vim faciam Scripturis divinis, et ea quae de animalibus, quadrupedibus, vel etiam avibus, aut piscibus mundis, sive immundis, in lege referuntur, ad homines traham, et de hominibus haec dicta esse confingam. Fortassis enim
4. But now let us look also at some of the things that were read about the clean and the unclean, whether foods or animals; and just as, in explaining the cup, we ascended from the shadow to the truth of the spiritual cup, so too from the foods that are spoken of through a shadow let us ascend to those which through the spirit are true foods. But to search out these things we need the testimonies of the divine Scripture, lest anyone think (for men love to sharpen their tongues like a sword), lest anyone, I say, think that I do violence to the divine Scriptures, and drag to men the things that are related in the law about animals, quadrupeds, or also birds or fish, clean or unclean, and invent that these things were said of men. For perhaps
Editors' notes and page, col. 483
Footnotes
(44) ‹anchor: not visible› · call in col 483 (call above the image) [scripture reference]
Matth. XI, 27.
Matthew 11:27.
(printed under page 246)
(45) ‹anchor: Meus, inquit› · call in col 483 [scripture reference]
Joan. IV, 34.
John 4:34.
(printed under page 246)
(46) ‹anchor: Si feci, inquit› · call in col 483 [scripture reference]
Joan. X, 32.
John 10:32.
(printed under page 246)
(99) ‹anchor: not visible› · call in col 483 (call above the image)
Duo mss., « sabbato. »
Two manuscripts have "on the sabbath."
(printed under page 246)
Page
- running head: 483 ORIGENIS
- marginal letters: A sim autem etiam; B ergo pectusculum istud (letter sits between "creatura eminet" and "ergo pectusculum" lines); C ejus, cum faciunt; D ascendamus ad eos
- old-edition numerals: 224 after "referuntur,"
dicat quis auditorum, Cur vim facis Scripturae? Animalia dicuntur, animalia intelligantur. Ne ergo aliquis haec depravari humano credat ingenio, apostolica in eis auctoritas evocanda est. Audi ergo primum omnium Paulus de eis qualiter dicat: « Omnes enim, inquit, per mare transierunt, et omnes in Moysem baptizati sunt in nube et in mari, et omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt. Bibebant autem de spiritali consequente eos petra: petra autem erat Christus. » Paulus haec dicit: Hebraeus ex Hebraeis, secundum legem Pharisaeus, et doctus secus pedes Gamalielis, qui utique nunquam auderet spiritalem escam, et spiritalem potum appellare, nisi hunc esse sensum legislatoris per traditam sibi verissimae doctrinae scientiam didicisset. Unde et illud addit, tanquam confidens, et certus de ciborum ratione mundorum, vel immundorum, quod non secundum litteram, sed spiritaliter observanda sint, et dicit: « Ne quis ergo vos judicet in cibo, aut in potu, aut in parte diei festi, aut neomeniae, aut sabbatorum, quae sunt umbra futurorum. » Vides ergo quomodo haec omnia, quae de cibis vel potu loquitur Moyses, Paulus, qui melius ista didicerat quam hi qui nunc jactant se esse doctores, omnia haec umbra dicit esse futurorum. Et ideo, sicut diximus, ab hac umbra ad veritatem debemus ascendere. Christianis et a Christianis sermo est, quibus apostolicorum dictorum chara esse debet auctoritas. Si quis vero arrogantia tumidus apostolica dicta contemnit aut spernit, ipse viderit. Mihi autem, sicut Deo et Domino nostro Jesu Christo, ita et apostolis ejus adhaerere bonum est, et ex divinis Scripturis secundum ipsorum traditionem intelligentiam capere. Erit autem opportunum fortasse tempus, si tamen Dei voluntas in hoc fuerit, et rerum tranquillitas fuerit (nescimus enim quid pariat superventura dies), ut etiam ex Veteri Testamento assignemus, secundum id quod apostolis visum est, rationem ciborum mundorum, vel immundorum, sed et animalium, vel avium, vel piscium, de quibus in lege scribitur, intelligentiam ad homines referendam. Sed nunc quoniam latiore uti explanatione non est tempus, duobus luminibus apostolorum, Petro et Paulo testibus contenti simus. Et quidem Paulus quae senserit, jam protulimus. Petrus vero apostolus cum esset in Joppe, et orare vellet, ascendit in superiora. Ego tamen et hoc ipsum quod noluit in inferioribus orare, sed ascendit ad superiora, non frustra dici accipio. Neque enim tanti apostoli consilium ex superfluo superiora delegit ad orandum, sed, quantum ego arbitror, ut
one of my hearers may say, Why do you do violence to Scripture? Animals are spoken of; let animals be understood. Lest anyone, then, believe that these things are distorted by human ingenuity, apostolic authority must be summoned for them. Hear, then, first of all, how Paul speaks of them: "For all," he says, "passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ" (1 Cor. 10:2 ff.). Paul says this: a Hebrew of the Hebrews, according to the law a Pharisee, and taught at the feet of Gamaliel, who surely would never have dared to call it spiritual food and spiritual drink unless he had learned, through the knowledge of the truest doctrine handed down to him, that this was the meaning of the lawgiver. Hence he adds this too, as one confident and certain concerning the principle of clean and unclean foods, that they are to be observed not according to the letter but spiritually, and he says: "Let no one, then, judge you in food or in drink, or in respect of a feast day, or of a new moon, or of sabbaths, which are a shadow of things to come" (Col. 2:16). You see, then, how all these things which Moses says about food or drink, Paul, who had learned them better than those who now boast that they are teachers, says that all these are a shadow of things to come. And therefore, as we have said, we must ascend from this shadow to the truth. It is a discourse to Christians and by Christians, to whom the authority of the apostolic sayings ought to be dear. But if anyone, swollen with arrogance, despises or spurns the apostolic sayings, let him see to it. For me, however, it is good to cleave, as to God and our Lord Jesus Christ, so also to His apostles, and to take understanding from the divine Scriptures according to their tradition. There will perhaps be a suitable time, if indeed it be the will of God, and if there be tranquillity in affairs (for we do not know what the coming day may bring forth), for us to set out from the Old Testament too, according to what seemed good to the apostles, the principle of clean and unclean foods, and also the understanding of the animals, birds and fish of which it is written in the law, as to be referred to men. But now, since there is no time to use a broader explanation, let us be content with two lights of the apostles as witnesses, Peter and Paul. And indeed what Paul thought we have already set forth. But the apostle Peter, when he was in Joppa and wished to pray, went up to the upper part of the house (Acts 10). Yet I take it that even this, that he would not pray in the lower rooms but went up to the upper, is not said in vain. For the counsel of so great an apostle did not choose the upper rooms for prayer superfluously, but, as far as I judge, so that
Editors' notes and page, col. 484
Footnotes
(47) ‹anchor: not visible› · call in col 484 (call above the image) [scripture reference]
I Cor. X, 2 et seqq.
1 Corinthians 10:2 and following.
(printed under page 246)
(48) ‹anchor: not visible› · call in col 484 (call above the image) [scripture reference]
Col. II, 16.
Colossians 2:16.
(printed under page 246)
(49) ‹anchor: ascendit in superiora› · call in col 484 [scripture reference]
Act. X.
Acts 10.
(printed under page 246)
(1) ‹anchor: a Christianis› · call in col 484
Omnes mss., « Christianis, et a Christianis. » Libb. editi, « Christiani, et ad Christianos. »
All the manuscripts have "to Christians, and by Christians." The printed books have "Christians, and to Christians."
(printed under page 246)
(2) ‹anchor: ciborum› · call in col 484
Libb. antea editi, « secundum eam quae apostolis visa est rationem, ciborum, » etc., sed mss. ut in nostro textu.
The earlier printed books have "according to that account which seemed good to the apostles, of foods," etc., but the manuscripts read as in our text.
(printed under page 246)
(3) ‹anchor: hoc ipsum› · call in col 484
Male in antea editis legitur, « ergo statim et hoc ipsum, » etc., omissis his verbis, « non frustra dici accipio, » quae supplentur e mss.
In the earlier editions one wrongly reads "therefore at once this very thing too," etc., with these words left out: "I take it as not said in vain"; they are supplied from the manuscripts.
(printed under page 246)
Page
- running head: ORIGENIS 484
- marginal letters: A dicat quis auditorum; B per traditam sibi (letter sits between "tum appellare" and "per traditam" lines); C dictorum chara esse; D non est tempus
- old-edition numerals: (none)
ostenderetur quod Petrus quia mortuus erat cum Christo, quae sursum sunt quaerebat, ubi Christus est in dextera Dei sedens, et non quae super terram. Illuc ascendebat, ad illa tecta, ad illa fastigia, de quibus dicit et Dominus: « Qui in tecto est, non descendat tollere aliquid de domo. » Denique ut scias quia non haec suspiciose de Petro dicimus, quia ad superiora conscenderit, ex consequentibus approbabis. « Ascendit, inquit, ad superiora, ut oraret, et vidit coelum apertum. » Nondum tibi videtur Petrus ad superiora non solum corpore, sed mente ac spiritu conscendisse? « Vidit, inquit, coelum apertum, et vas quoddam deponi ut linteum in terram, in quo erant omnia quadrupedia, et reptilia, et volatilia coeli, et audivit vocem dicentem sibi: Surge, Petre, occide et manduca; » de his sine dubio imperans manducandis quadrupedibus, et serpentibus, et volatilibus, quae superposita linteo ad eum coelitus sunt delata. At ille: « Domine, inquit, tu scis quia nunquam commune aut immundum introivit in os meum. Et vox, inquit, ad eum secundo: Quod Deus mundavit, tu commune ne dixeris; et hoc factum est per ter. Et post hoc, inquit, receptum est linteum in coelis. » De mundis hic et immundis animalibus ratio est. De quibus, rerum scientia coelitus docetur apostolus quoniam quidem eminentiorem se, et majorem non habebat in terris, et docetur non una voce nec una visione, sed trina. Ego nec hoc ipsum, quod tertio haec dicuntur, otiose dictum suscipio. Tertio ei dicitur, et per illum omnibus no⟨b⟩is: « Quod Deus mundavit, tu commune ne dixeris. » Quae enim mundavit, non sub una appellatione mundantur, neque sub secunda, sed nisi et tertia appellatio nominetur, nemo mundatur. Nisi enim in Patre, et Filio, et Spiritu sancto fueris mundatus, mundus esse non poteris. Propterea ergo quae pro emundatione ostendebantur, non semel, neque iterum, sed tertio ostenduntur, et tertio praecipiuntur. Erant ergo omnia in illo linteo quadrupedia, et reptilia, et volucres coeli. Et post haec cogitabat, inquit, intra semetipsum Petrus, quid hoc esset. Et adhuc eo cogitante supervenerunt, inquit, hi qui a Cornelio centurione missi fuerant ex hac civitate, id est a Caesarea in Joppe. Ibi namque erat Petrus, et hospitabatur apud Simonem quemdam coriarium. Bene autem Petrus apud coriarium manet, illum fortasse, de quo dicit Jacob, quia « pelle me et carne induisti. » Sed haec in excessu dicta sint. Interim superveniunt qui missi fuerant a Cornelio ad Petrum: quos ille suscipiens, audit ab eis quae sibi Cornelius mandat. Et descendens de superioribus, venit ad Cornelium. Descendit, dicit: adhuc enim deorsum erat Cornelius, et in inferioribus
it would be shown that Peter, because he had died with Christ, was seeking the things that are above, where Christ is, seated at the right hand of God (Col. 3:1), and not the things upon the earth. Up there he would climb, to those roofs, to those heights, of which the Lord too speaks (Matt. 24:17): "Let him who is on the roof not come down to take anything from the house." Finally, that you may know that we do not say these things of Peter by surmise, namely that he had climbed up to the higher places, you will find it proved by what follows. "He went up," it says (Acts 10:9, 11), "to the upper part, to pray, and he saw heaven opened." Does it not yet seem to you that Peter had climbed to the higher places not only in body but in mind and spirit? "He saw," it says (Acts 10:11), "heaven opened, and a certain vessel like a linen sheet being let down to the earth, in which were all four-footed beasts, and creeping things, and birds of heaven; and he heard a voice saying to him: Rise, Peter, kill and eat"; commanding him beyond doubt about eating those four-footed beasts and serpents and birds which, set upon the linen sheet, were brought down to him from heaven. But he says (Acts 10:14 ff.): "Lord, Thou knowest that never has anything common or unclean entered my mouth. And a voice," it says, "came to him a second time: What God has cleansed, do not call common; and this was done three times. And after this," it says, "the linen sheet was taken back up into heaven." The account here concerns clean and unclean animals. About these the apostle is taught the knowledge of things from heaven, since indeed he had no one more eminent or greater than himself on earth; and he is taught not by one voice nor by one vision, but by a threefold one. For my part I do not take even this very fact, that these things are said a third time, as said idly. A third time it is said to him, and through him to all of us: "What God has cleansed, do not call common." For the things He has cleansed are not cleansed under one name, nor under a second; but unless the third name also is named, no one is cleansed. For unless you have been cleansed in the Father, and the Son, and the Holy Spirit, you cannot be clean. That, then, is why the things that were shown for cleansing are shown not once, nor twice, but a third time, and are commanded a third time. There were, then, in that linen sheet all the four-footed beasts, and creeping things, and birds of heaven. And after these things, it says, Peter was pondering within himself what this might be. And while he was still pondering, there arrived, it says (Acts 10:17), those who had been sent by Cornelius the centurion from this city, that is, from Caesarea, to Joppa. For Peter was there, and was lodging with a certain Simon, a tanner. And it is fitting that Peter stays with a tanner — with that one, perhaps, of whom Jacob says that "with skin and flesh Thou hast clothed me" (Job 10:11). But let these things be said by way of digression. Meanwhile those who had been sent by Cornelius to Peter arrive; receiving them, he hears from them what Cornelius sends him word of. And descending from the upper parts, he came to Cornelius. He descended, it says: for Cornelius was still below, and in the lower
Editors' notes and page, col. 485
Footnotes
⁵⁰ ‹Dei sedens› · call in col 485 · scripture reference Coloss. III, 1.
Colossians 3:1.
⁵¹ ‹dicit et Dominus› · call in col 485 · scripture reference Matth. XXIV, 17.
Matthew 24:17.
⁵² ‹Ascendit, inquit› · call in col 485 · scripture reference Act. X, 9, 11.
Acts 10:9, 11.
⁵³ ‹Vidit, inquit› · call in col 485 · scripture reference ibid.
The same place.
⁵⁴ ‹Domine, inquit› · call in col 485 · scripture reference ibid., 14 et seqq.
The same, verse 14 and following.
⁵⁵ ‹supervenerunt, inquit› · call in col 485 · scripture reference ibid.
The same place.
⁵⁶ ‹dicit Jacob› · call in col 485 · scripture reference Job, X, 11.
Job 10:11.
⁵⁷ ‹call not in view› · call in col 486 (col 485 carries no call 57) · scripture reference Act. X, 28.
Acts 10:28.
⁵⁸ ‹call not in view› · call in col 486 (col 485 carries no call 58) · scripture reference Matth. XIII, 47.
Matthew 13:47.
⁵⁹ ‹immundis animalibus, dicit› · call in col 486 · scripture reference Cor. V, 11.
[1] Corinthians 5:11.
⁶⁰ ‹Salvator noster dicit› · call in col 486 · scripture reference Joan. VI, 54 et 56.
John 6:54 and 56.
(printed under page 247)
(4) ‹haec suspiciose› · call in col 485
Mss., « otiose. »
The manuscripts read "otiose" (idly).
(printed under page 247)
(5) ‹ex hac civitate› · call in col 485
Ex civitate, etc. Hinc liquet Origenem hasce in Leviticum homilias Caesareae habuisse.
"From the city," etc. From this it is clear that Origen delivered these homilies on Leviticus at Caesarea.
(printed under page 247)
Page
- running head: 485 IN LEVITICUM HOMIL[...] (the head is cut at the image's right edge)
- marginal letters: A ostenderetur quod Petrus quia mortuus; B vit vocem dicentem sibi; C Tertio ei dicitur, et per illum; D tate, id est a Caesarea in Joppe
- old-edition numerals: 225 after carne
- other: the page clearly prints "dicit Jacob", set as printed; the words quoted and Migne's footnote 56 are Job 10:11, so "Jacob" is probably a misprint for "Job". The English keeps "Jacob" and gives the reference to Job.
manebat. Venit ergo Caesaream, invenit multos apud Cornelium congregatos, et ait ad eos post multa: « Et mihi, inquit, ostendit Deus neminem communem aut immundum dicere hominem. » Non videtur tibi Petrus apostolus quadrupedia illa omnia, et reptilia, et volatil⟨i⟩a dilucide ad hominem transtulisse, et homines intellexisse ea quae sibi in linteo coelitus lapso fuerant demonstrata?
remained. So he came to Caesarea, found many gathered at Cornelius's house, and after much speech said to them: "To me too," he says (Acts 10:28), "God has shown that I should call no man common or unclean." Does it not seem to you that the apostle Peter plainly transferred all those four-footed beasts, and creeping things, and birds to man, and understood as men the things that had been shown him in the linen sheet let down from heaven?
5. Sed fortasse dicat aliquis: De quadrupedibus quidem, et reptilibus, et avibus reddidisti rationem, quod homines intelligi debeant; da etiam de his quae in aquis sunt. Quoniam quidem lex etiam de ipsis munda esse quaedam, et alia designat immunda, nihil in his ut verbis meis credatur exposco, nisi testes idoneos dedero. Ipsum vobis Dominum et Salvatorem no⟨s⟩trum Jesum Christum testem horum et auctorem dabo, quomodo pisces homines esse dicantur. « Simile est, inquit, regnum coelorum reti misso in mare, quod ex omni genere piscium colligit, et cum repletum fuerit, sedentes supra littus condunt eos qui boni sunt in vasis, qui autem mali, foras mittuntur. » Evidenter edocuit eos qui retibus colligi dicuntur pisces, vel bonos homines esse, vel malos. Isti ergo sunt, qui secundum Moysem pisces vel mundi vel immundi nominantur. His igitur ex auctoritate apostolica atque evangelica comprobatis, videamus quomodo unusquisque hominum vel mundus, vel immundus possit ostendi. Omnis homo habet aliquem in se cibum, quem accedenti ad se proximo praebeat. Non enim potest fieri, ut cum accesserimus adinvicem nos homines, et conseruerimus sermonem, non aliquem, vel ex responsione, vel ex interrogatione, vel ex aliquo gestu aut capiamus inter nos gustum, aut praebeamus. Et si quidem mundus homo est, et bonae mentis is, de quo gustum capimus, mundum sumimus cibum. Si vero immundus sit quem contingimus, et immundum cibum, secundum ea quae supra dicta sunt, sumimus. Et propterea, puto, apostolus Paulus de talibus, velut immundis animalibus, dicit: « Cum hujusmodi nec cibum sumere. » Verum ut evidentius tibi patescant ad intellectum quae dicimus, de majoribus sumamus exemplum, ut inde paulatim descendentes usque ad inferiora veniamus. Dominus et Salvator noster dicit: « Nisi manducaveritis carnem meam, et b⟨i⟩beritis sanguinem meum, non habebitis vitam in vobis ipsis. Caro mea vere est cibus, et sanguis meus vere est potus. » Jesus ergo quia totus ex toto mundus est, tota ejus caro cibus est, et totus sanguis ejus potus est; quia omne opus ejus sanctum est, et omnis sermo ejus verus est. Propterea ergo et caro ejus verus est cibus, et sanguis
5. But perhaps someone may say: You have given an account of the four-footed beasts, and the creeping things, and the birds, that they ought to be understood as men; give one also of the things that are in the waters. Since indeed the law marks out some of these too as clean and others as unclean, I ask that nothing I say on these matters be believed on my word unless I have given fit witnesses. I will give you as witness and author of these things the Lord and our Saviour Jesus Christ Himself, to show how fish are said to be men. "The kingdom of heaven," He says (Matt. 13:47), "is like a net cast into the sea, which gathers of every kind of fish; and when it is filled, sitting on the shore they store those that are good in vessels, but the bad are thrown out." He has plainly taught that the fish which are said to be gathered in nets are men, either good or bad. These, then, are the ones who according to Moses are named clean or unclean fish. Now that these things have been proved on apostolic and evangelical authority, let us see how each man can be shown to be either clean or unclean. Every man has in himself some food which he offers to the neighbour who comes to him. For it cannot be that when we men come to one another and join in conversation, we do not either take or give between us some taste, whether from an answer, or from a question, or from some gesture. And if the one from whom we take a taste is a clean man and of good mind, we take clean food. But if the one we come into contact with is unclean, we take unclean food too, according to what was said above. And that, I think, is why the apostle Paul says of such men, as of unclean animals (1 Cor. 5:11): "With such a one not even to take food." But so that what we are saying may open more plainly to your understanding, let us take an example from the greater things, so that, descending little by little from there, we may come down to the lower. Our Lord and Saviour says (John 6:54, 56): "Unless you eat My flesh and drink My blood, you will not have life in yourselves. My flesh is truly food, and My blood is truly drink." Jesus, then, because He is wholly clean throughout, His whole flesh is food and His whole blood is drink; for all His work is holy, and every word of His is true. That is why His flesh is true food, and His blood
Editors' notes and page, col. 486
Footnotes
(6) ‹call not in view› · call in col 486
Omnes mss., « reddidisti. » Libb. editi, « reddidimus. »
All the manuscripts read "reddidisti" (you have rendered); the printed books, "reddidimus" (we have rendered).
(printed under page 247)
Page
- running head: [IN LEVI]TICUM HOMILIA VII. 486
- marginal letters: A manebat. Venit ergo Caesaream; B sco, nisi testes idoneos dedero; C cibum, quem accedenti ad se; D sumamus exemplum, ut inde
- old-edition numerals: (none)
ejus verus est potus. Carnibus enim et sanguine verbi sui tanquam mundo cibo ac poto, potat et reficit omne hominum genus. Secundo in hoc loco post illius carnem, mundus cibus est Petrus, et Paulus, et omnes apostoli. Tertio loco discipuli eorum: et sic unusquisque pro quantitate meritorum, vel sensuum puritate, proximo suo mundus efficitur cibus. Haec qui audire nescit, detorqueat fortassis, et avertat auditum secundum illos, qui dicebant: « Quomodo dabit nobis hic carnem suam manducare? Quis potest audire eum? Et discesserunt ab eo. » Sed vos si filii estis Ecclesiae, si evangelicis imbuti mysteriis, si Verbum caro factum habitat in vobis, agnoscite quae dicimus, quia Domini sunt, ne forte qui ignorat ignoretur. Agnoscite quia figurae sunt, quae in divinis voluminibus scripta sunt, et ideo tanquam spiritales et non tanquam carnales examinate, et intelligite quae dicuntur. Si enim quasi carnales ista suscipitis, laedunt vos, et non alunt. Est enim et in Evangeliis littera quae occidit, non solum in Veteri Testamento occidens littera deprehenditur. Est et in Novo Testamento littera, quae occidat eum, qui non spiritaliter quae dicuntur adverterit. Si enim secundum litteram sequaris hoc ipsum quod dictum est: « Nisi manducaveritis carnem meam, et biberitis sanguinem meum, » occidit haec littera. Vis tibi et aliam de Evangelio proferam litteram, quae occidit?
is true drink. For with the flesh and blood of His word, as with clean food and drink, He gives drink to the whole race of men and refreshes it. In the second place, after His flesh, Peter and Paul and all the apostles are clean food. In the third place, their disciples; and so each one, according to the measure of his merits or the purity of his understanding, becomes clean food for his neighbour. Whoever does not know how to hear these things may perhaps twist them, and turn his hearing away, like those who said (John 6:53, 61, 67): "How can this man give us his flesh to eat? Who can listen to him? And they went away from him." But you, if you are sons of the Church, if you are steeped in the mysteries of the gospel, if the Word made flesh dwells in you, recognize that what we say is the Lord's, lest perhaps he who does not know be not known (1 Cor. 14:38). Recognize that the things written in the divine volumes are figures, and therefore examine them as spiritual and not as carnal men, and understand what is said. For if you take these things as carnal men, they harm you and do not nourish you. For in the Gospels too there is a letter that kills; not only in the Old Testament is a killing letter found. In the New Testament too there is a letter which kills the one who has not attended spiritually to what is said. For if you follow according to the letter this very saying (John 6:54): "Unless you eat My flesh and drink My blood," this letter kills. Do you want me to bring you another letter from the Gospel as well, one which kills?
Editors' notes and page, col. 487
Footnotes
⁶¹ ‹call not in view› · scripture reference Joan. VI, 53, 61, 67.
John 6:53, 61, 67.
⁶² ‹call not in view› · scripture reference I Cor. XIV, 38.
1 Corinthians 14:38.
⁶³ ‹quod dictum est› · call in col 487 · scripture reference Joan. VI, 54.
John 6:54.
⁶⁴ ‹call not in view› · scripture reference Luc. XXII, 36.
Luke 22:36.
⁶⁵ ‹call not in view› · scripture reference I Cor. II, 15.
1 Corinthians 2:15.
(printed under page 248)
(7) ‹carnem meam› · call in col 487
Si enim secundum litteram sequaris hoc ipsum quod dictum est : Nisi manducaveritis carnem meam, etc. Id unum significat hoc loco Origenes carnem Christi non manducari more aliorum ciborum circa externum symbolum. Hoc nihil pertinet ad rem sacramento eucharistico comprehensam. Vide Huetium Origenariorum lib. II, quaest. 14, num. 2.
"For if you follow according to the letter this very thing that is said: Unless you eat my flesh," etc. Origen means only this here: that the flesh of Christ is not eaten in the manner of other foods, as regards the outward sign. This has nothing to do with the reality contained in the eucharistic sacrament. See Huet, Origeniana [printed "Origenariorum"], book II, question 14, no. 2.
(printed under page 248)
(8) ‹call not in view› · call in col 487
Mss., « summum, » Libb. editi, « omnipotentem. »
The manuscripts read "summum" (the highest); the printed books, "omnipotentem" (the almighty).
(printed under page 248)
Page
- running head: 487 ORIGENIS
- marginal letters: A guis ejus verus est potus; B Agnoscite quia figurae sunt; C (beside the foot notes) Si enim secundum litteram sequaris hoc ipsum; D (beside the foot notes) problemate 5, agens de Judaeorum abstinentia
- old-edition numerals: (none)
« Qui non habet, inquit, gladium, vendat tunicam suam et emat gladium. » Ecce et haec littera Evangelii est, sed occidit. Si vero spiritaliter eam suscipias, non occidit, sed est in ea spiritus vivificans. Et ideo sive in lege, sive in Evangeliis quae dicuntur, spiritaliter suscipe, quia « spiritalis dijudicat omnia, ipse vero a nemine dijudicatur. » Ut ergo diximus, omnis homo habet in se aliquem cibum, ex quo qui sumpserit, si quidem bonus est, et de bono thesauro cordis sui profert bona, mundum cibum praebet proximo suo. Si vero malus, et profert mala, immundum cibum praebet proximo suo. Potest enim quis innocens et rectus corde, mundum animal ovis videri, et praebere audienti se cibum mundum tanquam ovis, quae est animal mundum. Similiter et in caeteris. Et ideo omnis homo, ut diximus, cum loquitur proximo suo, et sive prodest ei ex sermonibus suis, sive nocet, et mundum ei, aut immundum efficitur animal, ex quibus vel mundis utendum, vel immundis praecipitur abstinendum. Si secundum hanc intelligentiam dicamus Deum summum leges hominibus promulgasse, puto quod digna videbitur divina majestate legislatio. Si vero assideamus litterae, et secundum hoc, vel quod Judaeis, vel id quod vulgo videtur accipiamus quae in lege scripta sunt, erubesco dicere et confiteri, quia tales leges dederit Deus. Videbuntur enim magis elegantes et
"He who has no sword," He says (Luke 22:36), "let him sell his tunic and buy a sword." See, this too is a letter of the Gospel, but it kills. But if you take it spiritually, it does not kill; rather there is in it a life-giving spirit. And therefore whatever is said, whether in the law or in the Gospels, take it spiritually, because "the spiritual man judges all things, but he himself is judged by no one" (1 Cor. 2:15). As we said, then, every man has in himself some food from which whoever takes [receives]: if he is good, and from the good treasure of his heart brings forth good things, he offers clean food to his neighbour; but if he is evil, and brings forth evil things, he offers unclean food to his neighbour. For someone innocent and upright of heart can be seen as a clean animal, a sheep, and offer to the one who hears him clean food, like a sheep, which is a clean animal. And likewise in the other cases. And therefore every man, as we said, when he speaks to his neighbour, whether he benefits him by his words or harms him, becomes for him a clean or an unclean animal, of which we are commanded to make use of the clean and to abstain from the unclean. If according to this understanding we say that the supreme God promulgated laws for men, I think the legislation will seem worthy of the divine majesty. But if we keep close to the letter, and take what is written in the law according to it, either as the Jews do or as is commonly thought, I blush to say and to confess that God gave such laws. For more elegant and
Editors' notes and page, col. 488
Footnotes
(9) ‹assideamus litterae› · call in col 488
Si vero assideamus litterae, etc. Ex hoc aliisque similibus locis clariss. Huetius Origenianorum lib. II, quaest. 13, num. 2, probat non semel ab Origene litteralem Scripturae sensum pessumdari, licet ibidem num. 4 agnoscat ab eodem aliquando suam litterae dignitatem servari. Caeterum idem peccavit Tertullianus lib. V adversus Marcionem, cap. 5, scribens nihil tam contemptibile esse, quam ciborum exceptionem per Moysem praeceptam. Tolerabilius id fuerit quod Plutarchus homo ethnicus in Symposiacon lib. IV, problemate 5, agens de Judaeorum abstinentia ab esu carnis suillae, censuerit fabulas videri leges ac ritus populi Judaici, nisi is habeat rationes quasdam graves, quas non afferat. Atqui non desunt ejusmodi rationes partim physicae, partim morales. Physicas quasdam affert sanctus Thomas prima secundae quaest. 102, art. 6, tanguntur que a Plutarcho loco supra citato, et alibi; cui adjunge Aelianum lib. X De animal., cap. 16. Morales sumuntur aut ex animantium instinctu, de quibus multa et varia videre est passim in sanctis Patribus et apud Aristeam lib. De LXX Interpretibus, circa medium, quem locum profert Eusebius Praeparat. evangelic. lib. VIII, cap. 9, et apud Philonem Judaeum saepe; aut ex consuetudinibus Aegyptiorum, nimiumque vanae genti addictorum Hebraeorum. Nam ut docet Origenes lib. IV Contra Celsum, Theodoritus quaest. 1 in Leviticum, et sermone De sacrificiis, tom. IV, p. 584, 585 : auctor Responsionum ad orthodoxos, in operibus Justini martyris, respons. ad qu. 35, atque Aelianus loco supra citato, Aegyptii multis bestiis ad praesagia utebantur, cunctaque animalia praeter suem, quem exsecrabantur, quoque vescebantur solo, adorabant. Imo et ipsum suem ab Aegyptiis nonnullis adoratum e se testis est historia Barlaami apud Damascenum cap. 27. Item de Aegyptiaca circa hoc animal indulgentia habemus sententiam Eudoxi eodem Aeliani capite, atque Anaxandridis versus in Athenaei Deipnosophistis, lib. VII, p. 299, 300. Hinc itaque vetitum Judaeis porcinam comedere : hinc ad immundarum numerum relatae animantes universae quae pro praesagis habebantur : hinc ex pecudibus diis Aegyptiorum, mansuetiores sacrificiis et dapibus deputatae fuerunt, aliae vero impurarum nomine donatae : quo cultus indigna judicarentur ea quae apponebantur altaribus et mensis, quaeque ab epulis impuritatis causa ejiciebantur. Praeclare Tertullianus lib. II contra Marcionem, cap. 18 : « Et si lex aliquid cibis detrahit, et immunda pronuntiat animalia quae aliquando benedicta sunt, consilium exercendae continentiae intellige, et frenos impositos illi gulae agnosce, quae cum panem ederet angelorum, cucumeres et pepones Aegyptiorum desiderabat. Agnosce simul et comitibus gulae, libidini scilicet atque luxuriae prospectum, quae fere ventris castigatione frigescunt. Manducaverat enim populus et biberat, et surrexerat ludere. Proinde ut et pecuniae ardor restingueretur ex parte, qua de victus necessitate causatur, pretiosorum ciborum ambitio detracta est. Postremo ut facilius homo ad jejunandum Deo formaretur, paucis et non gloriosis escis assuefactus, et nihil de lautioribus esuriturus. » Ex his itaque dicendum est cum Judaei certis cibis abstinere jubentur, Dei in ferendo mandato non fuisse consilium ut solam legis litteram servarent, sed potius ut ad praecepti causas attenderent.
"But if we sit by the letter," etc. From this and other like places the most distinguished Huet, Origeniana book II, question 13, no. 2, proves that the literal sense of Scripture is more than once overthrown by Origen, although in the same place, no. 4, he acknowledges that Origen sometimes preserves its own dignity to the letter. Tertullian, moreover, erred in the same way in book V Against Marcion, chapter 5, writing that nothing is so contemptible as the exclusion of foods commanded through Moses. More tolerable would be what Plutarch, a pagan, judged in the Table-Talk book IV, problem 5, treating of the Jews' abstinence from eating pork: that the laws and rites of the Jewish people would seem fables unless it had some weighty reasons, which he does not bring forward. Yet such reasons are not lacking, partly physical, partly moral. Some physical ones are brought by Saint Thomas in the First Part of the Second Part, question 102, article 6, and they are touched on by Plutarch in the place cited above and elsewhere; add to him Aelian, book X On Animals, chapter 16. The moral ones are taken either from the instinct of the animals, on which many and various things are to be seen here and there in the holy Fathers and in Aristeas's book On the Seventy Translators, about the middle, a passage which Eusebius quotes in the Preparation for the Gospel book VIII, chapter 9, and often in Philo the Jew; or from the customs of the Egyptians, to which the Hebrews were given over, a people all too vain. For, as Origen teaches in book IV Against Celsus, Theodoret in question 1 on Leviticus and in the sermon On Sacrifices, volume IV, pp. 584, 585, the author of the Answers to the Orthodox among the works of Justin Martyr, answer to question 35, and Aelian in the place cited above, the Egyptians used many beasts for omens, and worshipped all animals except the pig, which they abhorred and which alone they also ate. Indeed, that the pig itself was worshipped by some Egyptians is attested by the history of Barlaam in Damascene, chapter 27. Likewise on the Egyptian indulgence towards this animal we have the opinion of Eudoxus in the same chapter of Aelian, and verses of Anaxandrides in Athenaeus's Deipnosophists, book VII, pp. 299, 300. Hence, therefore, the Jews were forbidden to eat pork; hence all the animals that were held as omens were reckoned among the unclean; hence, of the beasts that were gods of the Egyptians, the gentler were assigned to sacrifices and feasts, while the others were given the name of unclean: so that the things set on altars and tables, and those thrown out of feasts on account of impurity, might be judged unworthy of worship. Tertullian puts it admirably in book II Against Marcion, chapter 18: "And if the law takes something away from foods, and pronounces unclean animals that were once blessed, understand it as a plan for exercising self-restraint, and recognise reins laid on that gluttony which, while it ate the bread of angels, longed for the cucumbers and melons of the Egyptians. Recognise at the same time a provision against gluttony's companions too, namely lust and luxury, which commonly cool when the belly is chastened. For the people had eaten and drunk, and had risen up to play. Then, so that the heat for money also might be quenched in the quarter where it pleads the necessity of livelihood, the craving for costly foods was withdrawn. Lastly, so that man might more easily be trained for fasting to God, being accustomed to few and unpretentious foods, and not about to hunger for anything more sumptuous." From this, then, it must be said that when the Jews are commanded to abstain from certain foods, God's purpose in giving the command was not that they should keep only the letter of the law, but rather that they should attend to the reasons for the precept.
(printed under page 248)
Page
- running head: ORIGENIS 488
- marginal letters: A cidit? « Qui non habet; B est animal mundum. Similiter; C (beside the foot notes) operibus Justini martyris; D (beside the foot notes) aliquid cibis detrahit
- old-edition numerals: 226 after sive
rationabiles hominum leges, verbi gratia, vel Romanorum, vel Atheniensium, vel Lacedaemoniorum. Si vero secundum hanc intelligentiam, quam docet Ecclesia, accipiatur Dei lex, tunc plane omnes humanas supereminet leges, et vere Dei lex esse credetur. Itaque his ita praemissis, spiritali, ut commonuimus, intelligentia de mundis et immundis animalibus aliqua perstringamus.
reasonable will the laws of men seem — of the Romans, for example, or the Athenians, or the Lacedaemonians. But if the law of God is received according to this understanding which the Church teaches, then plainly it rises above all human laws, and will truly be believed to be the law of God. So, with these things set out first, let us touch briefly, with a spiritual understanding, as we urged, on some points about clean and unclean animals.
6. « Omne, inquit, pecus quod ungulam dividit, et ungulas habet, et reducit ruminationem in pecoribus, haec manducabitis. Praeterea ab his non manducabitis, quae reducunt ruminationem, et non dividunt ungulas, et habent ungulas. Camelus, quoniam reducit ruminationem, et ungulam non dividit, immundum erit hoc vobis. Et lepus, quoniam reducit ruminationem, et ungulam non dividit, immundum hoc erit vobis; et herinacius, quia reducit ruminationem, et ungulam non dividit, immundum hoc vobis, et sues, » etc. Decernit ergo ne manducentur hujusmodi animalia, quae ex parte videntur esse munda, et ex parte immunda: sicut camelus ex eo quod ruminat, mundus videtur; ex eo autem quod ungulas divisas non habet, immundus dicitur. Post haec jam nominat et leporem et herinacium, sed et ipsos dicit ruminare quidem, sed ungulas non dividere. Alium vero ordinem facit eorum, qui econtrario ungulam quidem dividunt, sed non ruminant. Primum ergo videamus qui sunt isti, qui ruminant, et ungulam dividunt, quos mundos appellat. Ego arbitror illum dici ruminare, qui operam dat scientiae, et in lege Domini meditatur die ac nocte. Sed audi quomodo dictum est: « Qui dividit, inquit, ungulam, et revocat ruminationem. » Revocat ergo ruminationem, qui ea quae secundum litteram legit, revocat ad sensum spiritalem, et ab infimis et invisibilibus ad invisibilia et altiora conscendit. Sed si mediteris legem divinam, et ea quae legis, ad subtilem et ad spiritalem intelligentiam revoces, vita autem tua et actus tui non sunt tales, ut habeant discretionem vitae praesentis et futurae hujus saeculi et saeculi superventuri; si non ista competenti ratione discernas, et dividas, camelus es tortuosus; qui cum intellectum acceperis ex meditatione legis hujus divinae, non dividis, neque segregas praesentia et futura, nec angustam viam a via spatiosa secernis. Sed adhuc manifestius quod dicitur explanemus. Sunt qui assumunt testamentum Dei per os suum, et cum legem Dei in ore habeant, vita et actus sui longe a verbis eorum et sermonibus discrepant. Dicunt enim et non faciunt; de quibus et Propheta dicit: « Peccatori autem dixit Deus: Quare tu enarras justitias meas, et assumis testamentum meum per os tuum? » Vides ergo quomodo ille ruminat, qui testamentum Dei habet in ore suo. Sed quid in sequentibus ad eum dicitur? « Tu autem odisti
6. "Every beast," it says (Lev. 11:3 ff.), "which divides the hoof, and has hooves, and brings up the cud among the beasts, these you shall eat. But of these you shall not eat: those which bring up the cud and do not divide the hooves, and have hooves. The camel, because it brings up the cud and does not divide the hoof, shall be unclean to you. And the hare, because it brings up the cud and does not divide the hoof, shall be unclean to you; and the hedgehog, because it brings up the cud and does not divide the hoof, is unclean to you; and swine," etc. He decrees, then, that animals of this kind are not to be eaten which seem in part to be clean and in part unclean: so the camel, from the fact that it chews the cud, seems clean, but from the fact that it does not have divided hooves, is called unclean. After this He goes on to name the hare and the hedgehog, but says that they too chew the cud but do not divide the hooves. Another class He makes of those which, on the contrary, divide the hoof but do not chew the cud. First, then, let us see who these are who chew the cud and divide the hoof, whom He calls clean. I think that one is said to chew the cud who gives his effort to knowledge and meditates on the law of the Lord day and night. But hear how it is said: "Whatever divides," it says, "the hoof, and brings back the cud." He brings back the cud, then, who brings back what he reads according to the letter to the spiritual sense, and climbs from the lowest and visible things to the invisible and higher. But if you meditate on the divine law, and bring back what you read to a subtle and spiritual understanding, yet your life and your acts are not such as to keep the distinction between the present life and the future, between this age and the age to come; if you do not discern and divide these things by fitting reason, you are a crooked camel: for though you have received understanding from meditation on this divine law, you do not divide or separate the present from the future, nor distinguish the narrow way from the wide way. But let us explain what is said more plainly still. There are those who take up God's covenant in their mouth, and though they have the law of God on their lips, their life and acts are far at variance with their words and speeches. For they say and do not do; of whom the Prophet too says (Ps. 49:16): "But to the sinner God said: Why do you recount My justices, and take up My covenant in your mouth?" You see, then, how that man chews the cud who has God's covenant in his mouth. But what is said to him in what follows (Ps. 49:17)? "But you have hated
Editors' notes and page, col. 489
Footnotes
⁶⁶ ‹call not in view› · scripture reference Levit. XI, 3 et seqq.
Leviticus 11:3 and following.
⁶⁷ ‹Propheta dicit› · call in col 489 · scripture reference Psal. XLIX, 16.
Psalm 49 (50):16.
⁶⁸ ‹ad eum dicitur› · call in col 489 · scripture reference ibid. 17.
The same, verse 17.
⁶⁹ ‹Si, inquit› · call in col 490 · scripture reference Deut. XXI, 10.
Deuteronomy 21:10.
(printed under page 249)
(10) ‹call not in view› · call in col 489
Mss., « expedit. » Libb. editi, « spectat. »
The manuscripts read "expedit" (it is expedient); the printed books, "spectat" (it concerns).
(printed under page 249)
Page
- running head: 489 IN LEVITICUM HOMIL[...] (the head is cut at the image's right edge)
- marginal letters: A rationabiles hominum leges; B niam reducit ruminationem; C minare, qui operam dat scientiae; D nec angustam viam a via spatiosa
- old-edition numerals: (none)
disciplinam, et abjecisti sermones meos post te. » In quo evidenter ostendit istum ruminantem quidem, sed ungulam non dividentem, et ideo immundus est quicunque est talis. Et iterum est alius, vel ex his qui extra religionem nostram sunt, vel ex his qui nobiscum sunt; qui dividunt quidem ungulas, et ita incedunt in viis suis, ut actus suos ad futurum saeculum praeparent. Multi enim ita et ex philosophis sapiunt, et futurum esse judicium credunt. Immortalem namque animam sentiunt, et remunerationem bonis quibusque positam confitentur. Hoc et haereticorum nonnulli faciunt, et quantum expetit, timorem futuri judicii gerunt, et actus suos tanquam in divino examine requirendos cautius temperant. Sed horum uterque non ruminat, nec revocat ruminationem. Non enim ea quae in lege Dei scripta sunt audiens, meditatur, ac revocat ad subtilem et spiritalem intelligentiam: sed statim ut audierit aliquid, aut contemnit, aut despicit, nec requirit qui in vilioribus verbis pretiosus lateat sensus. Et habent isti dividentem quidem ungulam, sed ruminationem non revocant. Tu autem, qui vis esse mundus, convenientem habeto vitam, consonam et scientiae, et actus intellectui: ut sis in utroque mundus, ut et revoces ruminationem, et ungulam dividas, sed et ungulas ut producas, sive abjicias. Requiramus et hujus rei testimonium, quomodo ungulas producimus, vel, ut alibi legitur, abjicimus. Scriptum est in Deuteronomio: « Si, inquit, exieris ad bellum adversum inimicos tuos, et videris ibi mulierem decora specie, et concupieris eam, assumes eam, et rades omnem pilum capitis ejus, et ungulas ejus, et indues eam vestimentis lugubribus; et sedebit in domo lugens patrem suum, et matrem suam, et domum paternam suam, et post triginta dies erit tibi uxor. » Sed nunc non hoc est propositum, ut haec quae in testimonium vocata sunt, explanentur; sed propterea diximus, quia et hic de ungulis mentio facta est. Verumtamen et ego frequenter exivi ad bellum contra inimicos meos, et vidi ibi in praedam mulierem decora specie. Quaecunque enim bene et rationabiliter dicta invenimus apud inimicos nostros, si quid apud illos sapienter et scienter dictum legimus, oportet nos mundare id, et ab scientia quae apud illos est auferre et resecare omne quod emortuum et inane est, hoc enim sunt omnes capilli capitis et ungulae mulieris ex inimicorum spoliis assumptae, et ita demum facere eam nobis uxorem, cum jam nihil ex illis quae per infidelitatem mortua dicuntur, habuerit, nihil in capite habeat mortuum, nihil in manibus, ut neque sensibus, neque actibus, immundum aliquid, aut mortuum gerat. Nihil enim mundum habent murieres hostium nostrorum, quia nulla est apud illos sapientia, cui immunditia aliqua non sit admista. Velim
discipline, and have cast My words behind you." In this He plainly shows that this man chews the cud indeed but does not divide the hoof; and therefore whoever is such is unclean. And again there is another sort, whether of those who are outside our religion or of those who are with us, who divide the hooves indeed, and so walk in their ways as to prepare their acts for the age to come. For many even among the philosophers think so, and believe that there will be a judgement. For they hold the soul to be immortal, and confess that a reward is laid up for all who are good. Some of the heretics also do this, and as far as it requires, bear the fear of the judgement to come, and govern their acts more cautiously, as things to be inquired into at the divine examination. But neither of these chews the cud or brings back the cud. For on hearing what is written in the law of God, such a one does not meditate on it and bring it back to a subtle and spiritual understanding; but as soon as he hears something, he either scorns it or despises it, and does not seek what precious sense may lie hidden in rather lowly words. And these have the dividing hoof indeed, but do not bring back the cud. But you who wish to be clean, have a fitting life, in harmony both with your knowledge, and acts in harmony with your understanding, so that you may be clean in both respects: that you may both bring back the cud and divide the hoof, and also grow out the hooves, or cast them off. Let us seek a testimony for this matter too, how we grow out hooves or, as is read elsewhere, cast them off. It is written in Deuteronomy (Deut. 21:10): "If," it says, "you go out to war against your enemies, and see there a woman of beautiful appearance, and desire her, you shall take her, and shave every hair of her head, and her nails, and clothe her in mourning garments; and she shall sit in the house mourning her father and her mother and her father's house, and after thirty days she shall be your wife." But it is not our present purpose to explain these things that have been called in as testimony; we have cited them because here too mention is made of hooves. Yet I too have often gone out to war against my enemies, and seen there among the spoil a woman of beautiful appearance. For whatever we find well and reasonably said among our enemies, if we read anything said wisely and knowingly among them, we must cleanse it, and from the knowledge that is among them take away and cut off all that is dead and empty — for this is all the hair of the head and the nails of the woman taken from the spoils of the enemies — and only then make her our wife, when she no longer has anything of those things which through unbelief are called dead, has nothing dead on her head, nothing in her hands, so that she carries nothing unclean or dead either in her perceptions or in her acts. For the women of our enemies have nothing clean, because there is no wisdom among them with which some uncleanness is not mixed. I would like
Editors' notes and page, col. 490
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- running head: [IN LEV]ITICUM HOMILIA VII. 490 (the column number is damaged)
- marginal letters: A disciplinam, et abjecisti; B uterque non ruminat; C adversum inimicos tuos; D dictum legimus, oportet nos
- old-edition numerals: 227 after Multi
tamen dicerent mihi Judaei quomodo apud eos ista serventur. Quid causae, quid rationis est decalvari mulierem, et ungulas ejus demi? Verbi causa, ponamus quod ita invenerit eam is qui dicitur invenisse, ut neque capillos, neque ungulas habeat, quid habuit, quod secundum legem demere juberetur? Nos vero quibus militia spiritalis est, et arma non carnalia, sed potentia Deo ad destruenda consilia, decora mulier si reperta fuerit apud hostes, et rationabilis aliqua disciplina, hoc modo purificabimus eam quo superius diximus. Oportet ergo eum qui mundus est, non solum dividere ungulas, et non solum praesentis saeculi et futuri actus et opera discernere, sed et ungulas producere, vel, ut alibi legimus, abjicere, ut purificantes nos ab operibus mortuis, permaneamus in vita.
the Jews, however, to tell me how these things are kept among them. What cause, what reason is there for a woman to be made bald and to have her nails taken off? Let us suppose, for example, that the one who is said to have found her found her such that she had neither hair nor nails: what did she have that he was ordered by the law to take away? But we, whose warfare is spiritual, and whose arms are not carnal but mighty to God for the destruction of counsels, if a beautiful woman has been found among the enemy, some reasonable discipline, will purify her in the way we said above. He who is clean, then, must not only divide the hooves, and not only distinguish the acts and works of the present age and of the age to come, but also grow out the hooves or, as we read elsewhere, cast them off, so that, purifying ourselves from dead works, we may abide in life.
7. Haec quidem generaliter dicta sint de animalibus: illa vero quae in aquis sunt, quia dicuntur, siquidem habeant pinnas et squamas, munda esse; si vero non habeant, immunda, nec edi debere; illud in his ostenditur, ut si quis est in aquis istis, et in mari vitae hujus, atque in fluctibus saeculi positus, tamen debeat satis agere, ut non in profundis jaceat aquarum, sicut sunt isti pisces qui dicuntur non habere pinnas neque squamas. Haec namque eorum natura perhibetur, ut in imis semper et circa ipsum coenum demorentur, sicut sunt anguillae, et huic similia, quae non possunt ascendere ad aquae summitatem, neque ad ejus superiora pervenire. Illi vero pisces qui pinnulis juvantur, ac squamis muniuntur, ascendunt magis ad superiora, et aeri huic viciniores fiunt, velut qui libertatem spiritus quaerant. Talis est ergo sanctus quisque, quia intra retia fidei conclusus, bonus piscis a Salvatore nominatur: qui etiam mittitur in vas, veluti pinnas habens et squamas. Non enim habuisset pinnas, non resurrexisset de coeno incredulitatis, nec ad rete fidei pervenisset, nisi pinnis adjutus ad superiora venisset. Quid est autem quod et squamas habere dicitur? tanquam qui paratus sit vetera indumenta deponere. Hi enim qui squamas non habent, velut ex integro carnei sunt et toti carnales, qui deponere nihil possunt. Si quis ergo habet pinnas, quibus ad superiora nitatur, mundus est. Qui vero non habet pinnas, sed in inferioribus permanet, et in coeno semper versatur, immundus est. Similiter autem de avibus « Non manducabis, inquit, haec, quia immunda sunt; aquilam, et vulturem, » et caetera his similia. His etenim avibus semper mortuorum corporum cibus est, et ex mortuis cadaveribus vivunt. Omnes ergo qui hujusmodi vitam gerunt immundi habendi sunt. Ego puto et illos in his nominari, qui alienis incubant mortibus et arte quadam vel fraude testamenta subjiciunt. Hujusmodi enim homines, vultures et aquilae merito appellantur, velut mortuorum cadaveribus inhiantes. Scio et alia volatilia, quae
7. Let these things, then, have been said in general about the animals. As for those that are in the waters, since they are said to be clean if they have fins and scales, but if they do not have them, unclean and not to be eaten, this is shown in them: that if anyone is in these waters, set in the sea of this life and in the waves of the world, he must nevertheless take pains not to lie in the depths of the waters, like those fish which are said to have neither fins nor scales. For their nature is reported to be such that they always linger in the lowest places and about the mud itself, like eels and the like, which cannot rise to the surface of the water nor reach its upper parts. But those fish that are helped by fins and protected by scales rise rather to the upper parts and come nearer to this air, as those who seek the freedom of the spirit. Such, then, is every holy man, since, enclosed within the nets of faith, he is named a good fish by the Saviour: he is also put into the vessel, as having fins and scales. For had he not had fins, he would not have risen out of the mud of unbelief, nor come into the net of faith, had he not come up to the higher parts helped by fins. And what does it mean that he is also said to have scales? That he is like one ready to put off old garments. For those who do not have scales are, as it were, wholly fleshly and entirely carnal, and can put off nothing. If anyone, then, has fins by which to strive towards the higher things, he is clean. But he who has no fins, but remains in the lower parts and always moves about in the mud, is unclean. Likewise also about the birds: "You shall not eat these," it says (Lev. 11:13), "because they are unclean: the eagle and the vulture," and the rest like them. For these birds' food is always the bodies of the dead, and they live off dead carcasses. All, then, who lead a life of this kind are to be held unclean. I think that those also are named among these who brood over the deaths of others and by some art or fraud forge wills. For men of this kind are rightly called vultures and eagles, as gaping after the carcasses of the dead. I know other birds too, which
Editors' notes and page, col. 491
Footnotes
⁷⁰ ‹manducabis, inquit› · call in col 491 · scripture reference Levit. XI, 13.
Leviticus 11:13.
(printed under page 250) (Notes 71, 72 and 73 are called in col 492 and are set in n492.)
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- running head: 491 ORIGENIS
- marginal letters: A lim tamen dicerent mihi Judaei; B operibus mortuis, permaneamus in vita; C ac squamis muniuntur; D mundus est. Qui vero non habet pinnas
- old-edition numerals: (none)
raptu vivunt. Hae sunt animae, quae secundum hoc quidem, quod rationabiles et imbutae sunt liberalibus institutis, vel rationabilibus disciplinis, volatilia videntur. Legunt enim et requirunt, vel de ratione coeli, vel quomodo mundus Dei providentia gubernetur; secundum haec ergo volatilia nominantur. Si vero hujusmodi homines inique agant, et contra legem faciant, diripiant proximos, ut, cum in verbis esse videatur eruditio coelestis, in actibus carnalia et mortua opera gerant, recte vultures vel aquilae dicendi sunt, quae de excelsis ad carnes mortuas ac foetidas delabuntur. Ad hoc referenda est et accipitris rapacitas, et caeterorum omnium; ex quibus, quaedam sunt volatilia rapacitati studentia, quaedam vero non tam rapacitatem, quam obscuritatem et tenebras amantia. « Omnis enim qui male agit, odit lucem, et non venit ad lucem, » ut sunt noctuae et vespertiliones, et caetera quae lex pronuntiavit immunda. A quibus omnibus spiritali nos observantia custodientes, et cibum ex mundis animalibus appetentes, etiam ipsi puri efficiemur et mundi, per Christum Dominum nostrum: per quem est Deo Patri cum Spiritu sancto gloria et imperium in saecula saeculorum. Amen.
live by plunder. These are the souls which, in so far as they are rational and imbued with liberal learning or rational disciplines, seem to be birds. For they read and inquire either into the order of the heavens or into how the world is governed by the providence of God; according to these things, then, they are named birds. But if men of this kind act unjustly, and do against the law, and plunder their neighbours, so that, while heavenly learning seems to be in their words, in their acts they do carnal and dead works, they are rightly to be called vultures or eagles, which glide down from the heights to dead and stinking flesh. To this must be referred also the rapacity of the hawk, and of all the others; of which some are birds given to rapacity, while others love not so much rapacity as obscurity and darkness. "For everyone who does evil hates the light, and does not come to the light" (John 3:20), such as owls and bats, and the rest which the law has pronounced unclean. Guarding ourselves from all of these by a spiritual observance, and seeking food from the clean animals, we too shall ourselves be made pure and clean, through Christ our Lord: through whom be glory and dominion to God the Father with the Holy Spirit for ages of ages. Amen.
HOMILIA VIII. De eo quod scriptum est: « Mulier quaecunque conceperit semen, et pepererit masculum, immunda erit septem diebus, » et de diversitatibus leprae ac purificationibus leprosi.
HOMILY VIII. On what is written: "Whatever woman has conceived seed and borne a male child shall be unclean seven days," and on the varieties of leprosy and the purifications of the leper (Lev. 12 and 13).
1. Medicum dici in Scripturis divinis Dominum nostrum Jesum Christum, etiam ipsius Domini sententia perdocemur, sicut dicit in Evangeliis: « Non indigent sani medico, sed qui male habent. Non enim veni vocare justos, sed peccatores in poenitentiam. » Omnis autem medicus ex herbarum succis vel arborum, vel etiam metallorum venis, vel animantium naturis, profutura corporibus medicamenta componit. Sed herbas istas si quis forte antequam pro ratione artis componantur aspiciat, siquidem in agris, aut montibus, velut fenum vile conculcat et praeterit. Si vero eas intra medici scholam dispositas per ordinem viderit, licet odorem tristem, fortem et austerum reddant, tamen suspicabitur eas curae vel remedii aliquid continere, etiamsi nondum quae, vel qualis sit sanitatis ac remedii virtus, agnoverit. Haec de communibus medicis diximus. Veni nunc ad Jesum coelestem medicum, intra ad hanc stationem medicinae ejus Ecclesiam, vide ibi languentium jacere multitudinem. Venit mulier, quae ex partu immunda effecta est, venit leprosus, qui extra castra separatus est pro immunditia leprae, quaerunt a medico remedium quomodo sanentur, quomodo mundentur; et quia Jesus hic qui medicus est, ipse est et Verbum Dei, aegris suis non herbarum succis, sed verborum sacramentis medicamenta conquirit. Quae verborum medicamenta si quis incultius per libros tanquam
1. That our Lord Jesus Christ is called a physician in the divine Scriptures we are thoroughly taught by the Lord's own saying as well, as He says in the Gospels (Matt. 9:12, 13): "Those who are well have no need of a physician, but those who are ill. For I came not to call the just, but sinners to repentance." Now every physician makes up medicines that will benefit bodies from the juices of herbs or of trees, or from the veins of metals, or from the natures of animals. But if someone happens to look at these herbs before they are compounded according to the method of the art, if it is in the fields or on the mountains, he treads them down and passes them by like worthless hay. But if he sees them set out in order within the physician's school, though they give off a harsh, strong and bitter smell, he will still suspect that they contain something of cure or remedy, even if he has not yet learned what the power of health and remedy is, or of what kind. This we have said of ordinary physicians. Come now to Jesus the heavenly physician; enter this station of His medicine, the Church; see there a multitude of the sick lying. A woman comes who has been made unclean by childbirth; a leper comes who has been separated outside the camp because of the uncleanness of leprosy; they seek a remedy from the physician, how they may be healed, how they may be cleansed. And because this Jesus who is the physician is Himself also the Word of God, He procures medicines for His sick not from the juices of herbs, but from the sacraments of words. If anyone, seeing these medicines of words scattered rather carelessly through the books as
Editors' notes and page, col. 492
Footnotes
(71) ‹anchor: venit ad lucem› · call in col 492 [scripture reference]
Joan. III, 20.
John 3:20.
(printed under page 250)
(72) ‹anchor: scriptum est› · call in col 492 [scripture reference]
Levit. XII et xiii.
Leviticus 12 and 13.
(printed under page 250)
(73) ‹anchor: dicit in Evangeliis› · call in col 492 [scripture reference]
Matth. IX, 12, 13.
Matthew 9:12, 13.
(printed under page 250)
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- running head: ORIGENIS 492
- marginal letters: A raptu vivunt. Hae sunt animae; B quam obscuritatem et tenebras; C nostrum Jesum Christum, etiam; D etiamsi nondum quae, vel qualis
- old-edition numerals: 228 after imbutae
per agros videat esse dispersa, ignorans singulorum dictorum virtutem, ut vilia haec et nullum sermonis cultum habentia, praeteribit. Qui vero ex aliqua parte didicerit animarum apud Christum esse medicinam, intelliget profecto ex his libris qui in Ecclesia recitantur, tanquam ex agris et montibus, salutares herbas assumere unumquemque debere, sermonum duntaxat vim; ut si quis illi est in anima languor, non tam exterioris frondis et corticis quam succi interioris hausta virtute sanetur. Videamus ergo adversum immunditiam partus, et contagionem leprae, praesens haec lectio quam diversa, et quam varia purificationum medicamenta conficiat.
it were through fields, does not know the power of the individual sayings, he will pass them by as cheap things having no polish of speech. But whoever has learned in some measure that the medicine of souls is with Christ will surely understand that from these books which are read aloud in the Church, as from fields and mountains, each one ought to take wholesome herbs — the force, that is, of the words; so that if there is any sickness in his soul, he may be healed by drawing out the power not so much of the outer leaf and bark as of the inner juice. Let us see, then, how diverse and how varied the medicines of purification are that this present reading prepares against the uncleanness of childbirth and the contagion of leprosy.
2. « Et locutus est, inquit, Dominus ad Moysen dicens: Loquere filiis Israel, et dices ad eos: Mulier quaecunque conceperit semen, et pepererit masculum, immunda erit septem diebus. »
2. "And the Lord spoke," it says (Lev. 12:2), "to Moses, saying: Speak to the sons of Israel, and say to them: Whatever woman has conceived seed and borne a male child shall be unclean seven days."
Παρέλκειν δόξει τό· « Ἐὰν σπερματισθῇ, » προτασσόμενον τοῦ· « Καὶ τέκῃ ἄρσεν. » Ἀλλ' ἐφίστημι μήποτε ἵνα προφητικῶς ἡ Μαρία οὐκ ἐκ τοῦ ἐσπερματίσθαι τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος εἶναι γεγεννηκυῖα τὸν Σωτῆρα, εἴρηται ὅλον τοῦτο. Ἐδύνατο δὲ καὶ μὴ προσκειμένου τοῦ· « ἐὰν σπερματισθῇ, » νοεῖσθαι μὴ οὖσα ἀκάθαρτος ἡ Μαρία. Οὐ γὰρ ἁπλῶς ἦν γυνή, ἀλλὰ παρθένος.
The words "If she has conceived seed," set before "and bears a male," will seem superfluous. But I consider whether perhaps this whole phrase has been said so that, prophetically, Mary, who bore a male not from having conceived seed, might not be thought to be unclean for having given birth to the Saviour. Yet even without the addition of "if she has conceived seed," Mary could be understood not to be unclean. For she was not simply a woman, but a virgin.
Primo consideremus secundum historiam, si non videtur quasi ex superfluo additum « mulier quae susceperit semen, et pepererit masculum, » quasi possit aliter masculum parere, nisi semine concepto. Sed non ex superfluo additur. Ad discretionem namque illius, quae sine semine concepit et peperit, istum sermonem pro caeteris mulieribus legislator adjecit: ut non omnem mulierem quae peperisset, designaret immundam, sed eam quae concepto semine peperisset. Addi quoque ad hoc etiam illud potest, quod lex ista, quae de immunditia scribitur, ad mulieres pertinet. De Maria autem dicitur, quia virgo concepit, et peperit. Ferant ergo legis onera mulieres, virgines vero ab his habeantur immunes. Sed si nobis aliquis occurrat argutus, et dicat quia et Maria mulier in Scripturis nominatur: sic enim dicit Apostolus:
Let us first consider, according to the history, whether "the woman who has received seed and borne a male child" does not seem to have been added as if superfluously, as though she could bear a male in any other way than by seed conceived. But it is not added superfluously. For to set apart her who conceived and bore without seed, the lawgiver added this word for the other women: so as to designate as unclean not every woman who had given birth, but her who had given birth after seed conceived. To this may be added as well that this law, which is written concerning uncleanness, pertains to women. But of Mary it is said that a virgin conceived and bore. Let women, then, bear the burdens of the law, but let virgins be held exempt from them. But if some clever person should confront us and say that Mary too is named a woman in the Scriptures — for so says the Apostle (Gal. 4:4):
Editors' notes and page, col. 493
Footnotes
(†) ‹beneath the Greek catena fragment› · call in col 493 · editor's new version of the Greek fragment † Vers. nov. Illud, « Si conceperit semen, » quod praeponitur his verbis : « Et pepererit masculum, » videbitur esse superfluum. Sed vide ne forte omnino haec simul dicta sint, ne Maria quae juxta prophetas semine non suscepto peperit masculum, putaretur immunda esse genito Salvatore. Sed absque harum vocum adjectione : « Si conceperit semen, » poterat etiam Maria intelligi non esse immunda. Non enim simpliciter erat mulier, sed virgo.
† New version. The words "If she has conceived seed," which are set before the words "And has borne a male child," will seem superfluous. But consider whether they were not perhaps said together precisely so that Mary, who according to the prophets bore a male child without receiving seed, should not be thought unclean when the Saviour was born. But even without the addition of these words, "If she has conceived seed," Mary could also be understood not to be unclean. For she was not simply a woman, but a virgin.
⁷⁴ ‹Et locutus est, inquit› · call in col 493 · scripture reference Levit. XII, 2.
Leviticus 12:2.
(printed under page 251) ⁷⁵ ‹dicit Apostolus› · call in col 493 · scripture reference Galat. IV, 4.
Galatians 4:4.
(printed under page 251)
(11) ‹si quis illi› · call in col 493
Codex Sangerm., « illi. » Libb. editi, « ille. »
The Saint-Germain manuscript reads "illi"; the printed books, "ille".
(printed under page 251)
(12) ‹at the Greek catena fragment› · call in col 493
Graeca haec in omnibus fere Catenis Graecis mss. reperiuntur.
This Greek is found in almost all the Greek manuscript catenae.
(printed under page 251)
(13) ‹susceperit semen› · call in col 493
Codex. Sangerm., « quae susceperit semen. » Libb. editi, « quae conceperit semen. »
The Saint-Germain manuscript reads "quae susceperit semen" (who has received seed); the printed books, "quae conceperit semen" (who has conceived seed).
(printed under page 251)
(14) ‹pro caeteris› · call in col 493
Codex Sangerm. et alii, « pro caeteris. » Libb. editi, « prae caeteris. » Infra idem ms., « ad mulieres pertinet. » Libb. editi, « ad mulierem pertinet. »
The Saint-Germain manuscript and others read "pro caeteris" (for the rest); the printed books, "prae caeteris" (beyond the rest). Below, the same manuscript reads "ad mulieres pertinet" (applies to women); the printed books, "ad mulierem pertinet" (applies to a woman).
(printed under page 251) (Notes 76, 77, 78 and 15–18 are called in col 494 and are set in n494.)
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- running head: 493 IN LEVITICUM HOMI[...] (the head is cut at the image's right edge)
- marginal letters: A per agros videat esse dispersa; B sen dicens: Loquere filiis Israel; C (between the half-columns) καὶ μὴ προσκειμένου / illius, quae sine semine; D (beside the editors' version at the foot) sceplo p[...]
- old-edition numerals: 229 after mulieres
« Ubi autem venit plenitudo temporum, misit Deus Filium suum, factum ex muliere, factum sub lege, ut eos qui sub lege erant redimeret; » respondebimus ei, quia in hoc Apostolus mulierem non pro corruptela integritatis, sed pro sexus indicio nominavit; ut quia dicebat Filium Dei missum, simul et illud quod communi omnium ingressu in hunc mundum venisset, exponeret. Est porro et aetatis istud vocabulum, ejus scilicet, qua feminino sexui de annis pubertatis exceditur, et ad id tempus, quo habilis viro videatur esse, transitur. Sicut et econtrario vir appellatur is qui adolescentiae tempus excesserit, etiamsi uxorem nondum habeat, cujus vir esse dicatur; quo nomine appellari solent etiam hi, quos femineae admistionis macula nulla perstringit. Si ergo recte dicitur vir pro sola virili aetate, etiam is qui nullius admistionem feminae noverit: quomodo non eadem consequentia etiam virgo quae intemerata permansit, pro sola aetatis maturitate mulier nominatur? Denique et Abraham cum puerum mitteret Mesopotamiam in domum Bathuelis ut inde acciperet Isaac filio suo uxorem, et puer curiosius percontaretur, ait ad eum: « Quod si noluerit mulier sequi me, reducam filium tuum illuc? » et non dixit, quod si noluerit virgo sequi me. Haec ergo dicta sint nobis de eo quod observavimus scriptum, quia non superfluo addidit legislator, « mulier si conceperit semen, et pepererit filium; » sed esse exceptionem mysticam, quae solam Mariam a reliquis mulieribus segregaret, cujus partus non ex conceptione seminis, sed ex praesentia sancti Spiritus et virtute Altissimi fuerit.
"But when the fullness of time came, God sent His Son, made of a woman, made under the law, to redeem those who were under the law" — we shall answer him that in this the Apostle named a woman not for the loss of integrity but to indicate the sex; so that, since he was saying that the Son of God had been sent, he might at the same time set out that He had come by the common entrance of all into this world. Moreover, this word also denotes an age: namely that at which the female sex passes beyond the years of puberty and crosses into the time at which she may seem fit for a husband. Just as, conversely, he is called a man who has passed beyond the time of youth, even if he does not yet have a wife whose man he may be said to be; by which name even those are customarily called whom no stain of mingling with a woman has touched. If, then, one is rightly called a man by reason of manly age alone, even one who has known intercourse with no woman, how by the same reasoning is not a virgin too who has remained undefiled named a woman by reason of the maturity of her age alone? So too Abraham, when he was sending his servant to Mesopotamia to the house of Bethuel to take from there a wife for his son Isaac, and the servant inquired rather anxiously, said to him (Gen. 24:5): "But if the woman will not follow me, shall I take your son back there?" and he did not say "if the virgin will not follow me." Let this, then, be what we have to say about what we observed to be written: that it was not superfluously that the lawgiver added (Lev. 12:2) "a woman, if she has conceived seed and borne a son"; but that it is a mystical exception, to set apart Mary alone from the rest of women, whose child-bearing was not from the conception of seed but from the presence of the Holy Spirit and the power of the Most High.
3. Nunc vero requiramus etiam illud, quid causae sit quod mulier quae in hoc mundo nascentibus ministerium praebet, non solum cum semen susceperit immunda fieri dicitur, sed et cum pepererit. Unde et pro purificatione sua jubetur offerre pullos columbinos, aut turtures pro peccato, ad ostium tabernaculi testimonii, ut repropitiet pro ipsa sacerdos; quasi quae repropitiationem debeat, et purificationem peccati pro eo quod nascenti in hoc mundo homini ministerium praebuit. Sic enim scriptum est: « Et repropitiabit
3. But now let us also inquire into this: what is the reason why a woman who renders a service to those being born into this world is said to become unclean not only when she has received seed, but also when she has given birth? That is why she is also ordered, for her purification, to offer young pigeons or turtle-doves for sin at the door of the tabernacle of testimony, so that the priest may make atonement for her; as one who owes atonement and purification from sin for having rendered a service to a man being born into this world. For so it is written (Lev. 12:7): "And he shall make atonement
Editors' notes and page, col. 494
Footnotes
(15) ‹anchor not checked› · call in col 494
Libri antea editi, « quia pro communi omnium vita ingressus in hunc mundum, » etc, sed omnes mss. ut in nostro textu.
The books previously printed read "because he entered this world for the common life of all," etc.; but all the manuscripts read as in our text.
(printed under page 251)
(16) ‹anchor not checked› · call in col 494
Mss., « transitur. » Libb. editi, « transitus. »
The manuscripts read "transitur" (it is passed over); the printed books, "transitus" (passage).
(printed under page 251)
(17) ‹anchor not checked› · call in col 494
Libb. editi, « vir ille pro sola temporis aetate. » Mss. ut in nostro textu.
The printed books read "that man, for the age of the time alone"; the manuscripts as in our text.
(printed under page 251)
(18) ‹anchor not checked› · call in col 494
Mss., « nominatur. » Libb. editi, « nominetur. » Infra codex Sangerm., « puer curiosus. »
The manuscripts read "nominatur" (is named); the printed books, "nominetur" (should be named). Below, the Saint-Germain manuscript reads "puer curiosus" (the curious servant).
(printed under page 251) ⁷⁶ ‹ait ad eum› · call in col 494 · scripture reference Genes., XXIV, 5.
Genesis 24:5.
(printed under page 251) ⁷⁷ ‹addidit legislator› · call in col 494 · scripture reference Levit. XII, 2.
Leviticus 12:2.
(printed under page 251)
(19) ‹Nunc vero› · call in col 494
Codex Sangerm., « vero. » Libb. editi, « ergo. »
The Saint-Germain manuscript reads "vero" (but); the printed books, "ergo" (therefore).
(printed under page 251) ⁷⁸ ‹scriptum est› · call in col 494 · scripture reference ibid. 7.
The same, verse 7.
(printed under page 251)
Page
- running head: [IN LE]VITICUM HOMILIA VIII. 494
- marginal letters: A « Ubi autem venit plenitudo; B nulla perstringit. Si ergo recte; C esse exceptionem mysticam; D (beside the editors' version at the foot) sceplo peperit masculum
- old-edition numerals: (none)
pro ipsa sacerdos, et mundabitur.» Ego in talibus nihil audeo dicere, sentio tamen occulta in his quaedam mysteria contineri, et esse aliquid latentis arcani, pro quo et mulier quae conceperit ex semine, et pepererit, immunda dicatur, et tanquam peccati rea offerre jubeatur hostiam pro peccato, et ita purificari. Sed et ille ipse qui nascitur, sive virilis, sive feminei sexus sit, pronuntiat de eo Scriptura quia non sit «mundus a sorde, etiamsi unius diei sit vita ejus.» Et ut scias esse in hoc grande nescio quid, et tale quod nulli sanctorum ex sententia venerit, nemo ex omnibus sanctis invenitur diem festum, vel convivium magnum egisse in die natalis sui, nemo invenitur habuisse laetitiam in die natalis filii, vel filiae suae. Soli peccatores super hujusmodi nativitate laetantur. Invenimus etenim in Veteri quidem Testamento Pharaonem regem Aegypti, diem natalis sui cum festivitate celebrantem, in Novo vero Testamento Herodem. Uterque tamen eorum ipsam festivitatem natalis sui profusione humani sanguinis cruentavit. Ille enim praepositum pistorum, hic sanctum prophetam Joannem obtruncavit in carcere. Sancti vero non solum non agunt festivitatem in die natalis sui, sed et Spiritu sancto repleti exsecrantur hunc diem. Neque enim tantus ac talis propheta (Jeremiam dico, qui in utero matris sanctificatus est, et propheta in gentibus consecratus) libris in aeternum mansuris aliquid inaniter condidisset, nisi secretum quid contineret, et ingentibus mysteriis plenum, ubi dicit: «Maledictus dies in quo natus sum, et nox in qua dixerunt: Ecce masculus, Maledictus qui annuntiavit patri meo, dicens: Natus est tibi masculus. Laetetur homo ille sicut civitates quas Dominus destruxit in furore, et non poenituit.» Videturne tibi haec tam gravia et tam onerosa imprecari propheta potuisse, nisi sciret esse aliquid in ista nativitate corporea, quod et hujusmodi dignum maledictionibus videretur, et pro quo legislator tot immunditias accusaret, quibus congruas purificationes consequenter imponeret? Longum est autem, et alterius temporis, ut testimonia quae de propheta sumpsimus, explanemus; quia nunc non Jeremiae, sed Levitici nobis propositum est disserere lectionem. Sed et Job non sine Spiritu sancto loquens, maledicebat diem nativitatis suae, dicens: «Maledicta dies in qua natus sum, et nox in qua dixerunt: Ecce masculus; nox illa sit tenebrae, et non requirat eam Dominus denuo, neque veniat in dies anni, nec numeretur inter dies mensium.» Quod si tibi non videtur haec Job prophetico et divino Spiritu loqui, ex his considera quae sequuntur: addidit enim: «Sed maledicat eam, qui maledixit illum diem, in quo magnum
for her the priest, and she shall be cleansed." In such matters I dare say nothing; yet I perceive that certain hidden mysteries are contained in them, and that there is something of a concealed secret, on account of which both the woman who has conceived of seed and given birth is called unclean, and, as though guilty of sin, is commanded to offer a victim for sin and so to be purified. And of the very one who is born too, whether of the male or of the female sex, Scripture declares that he is not "clean from filth, even if his life be of one day" (Job 14:4). And that you may know that there is something great in this, I know not what, and of such a kind that it was to the liking of none of the saints: not one of all the saints is found to have held a feast day or a great banquet on the day of his birth; not one is found to have had rejoicing on the birthday of his son or his daughter. Only sinners rejoice over a nativity of this kind. For we find in the Old Testament Pharaoh, king of Egypt, celebrating the day of his birth with festivity (Gen. 40:20), and in the New Testament Herod (Mark 6:21). Yet each of them stained that very festivity of his birthday with the shedding of human blood: for the one beheaded the chief of the bakers, the other the holy prophet John in prison. The saints, however, not only keep no festivity on their birthday, but, filled with the Holy Spirit, they curse this day. For so great and such a prophet (I mean Jeremiah, who was sanctified in his mother's womb and consecrated a prophet among the nations) would not have set down something idly in books that are to remain for ever, unless it held some secret and were full of mighty mysteries, where he says: "Cursed be the day on which I was born, and the night in which they said: Behold, a male. Cursed be he who brought the news to my father, saying: A male is born to you. Let that man rejoice like the cities which the Lord destroyed in fury and did not repent" (Jer. 20:14–15). Does it seem to you that the prophet could have called down curses so grievous and so burdensome, unless he knew that there is something in this bodily nativity which would seem worthy even of curses of this kind, and on account of which the lawgiver charged so many uncleannesses, on which he accordingly imposed fitting purifications? But it would be long, and a matter for another time, to explain the testimonies we have taken from the prophet, since what we have now set ourselves to discuss is not a reading of Jeremiah but of Leviticus. But Job too, speaking not without the Holy Spirit, cursed the day of his nativity, saying: "Cursed be the day on which I was born, and the night in which they said: Behold, a male; let that night be darkness, and let the Lord not seek it again, nor let it come into the days of the year, nor be numbered among the days of the months" (Job 3:3–6). But if it does not seem to you that Job says these things by a prophetic and divine Spirit, consider it from what follows; for he added: "But let him curse it who cursed that day on which the great
Editors' notes and page, col. 495
Footnotes
⁷⁹ ‹call not in view› · scripture reference Job. XIV, 4.
Job 14:4.
⁸⁰ ‹call not in view› · scripture reference Genes. XL, 20.
Genesis 40:20.
⁸¹ ‹call not in view› · scripture reference Marc. VI, 21.
Mark 6:21.
⁸² ‹ubi dicit› · call in col 495 · scripture reference Jerem. XX. 14, 15.
Jeremiah 20:14, 15.
⁸³ ‹suae, dicens› · call in col 495 · scripture reference Job. III, 16.
Job 3:16 [so printed].
⁸⁴ ‹addidit enim› · call in col 495 · scripture reference ibid.
The same place.
⁸⁵ ‹call not in view› · scripture reference Matth. XII, 40.
Matthew 12:40.
⁸⁶ ‹call not in view› · scripture reference Psal. L, 7.
Psalm 50 (51):7.
⁸⁷ ‹circumcides, inquit› · call in col 496 · scripture reference Levit. III, 12.
Leviticus 3:12 [so printed; the verse quoted is Leviticus 12:3].
⁸⁸ ‹Nos enim, inquit› · call in col 496 · scripture reference Philip. III, 3.
Philippians 3:3.
⁸⁹ ‹in Psalmo ait› · call in col 496 · scripture reference Psal. LVIII, 4.
Psalm 58 (57):4.
(printed under page 252)
(20) ‹dignum maledictionibus› · call in col 495
Libb. editi, « maledictionis. » Mss., « maledictionibus. »
The printed books read "maledictionis" (of a curse); the manuscripts, "maledictionibus" (of curses).
(printed under page 252)
Page
- running head: 495 ORIGENIS
- marginal letters: A ‹pro ipsa sacerdos›; B ‹hujusmodi nativitate laetantur›; C ‹quid contineret, et ingentibus›; D ‹est disserere lectionem›
- old-edition numerals: 230 after ‹requirat›
- other: Migne's foot note prints "Job. III, 16" for words of Job 3:3–6; the English gives the right reference.
cetum interempturus est.» Vides ergo quomodo in Spiritu sancto praedixit de magno ceto quem interfecturus esset Dominus, cujus typus erat cetus ille Jonae: unde et Dominus, qui interfecturus erat cetum istum diabolum, dicit: «Sicut enim Jonas tres dies et tres noctes fuit in ventre ceti, ita oportet et Filium hominis esse tribus diebus et tribus noctibus in corde terrae.» Quod si placet audire quid etiam alii sancti de ista nativitate senserint, audi David dicentem: «In iniquitatibus, inquit, conceptus sum, et in peccatis peperit me mater mea;» ostendens quod quaecunque anima in carne nascitur, iniquitatis et peccati sorde polluitur; et propterea dictum esse illud, quod jam superius memoravimus: quia «nemo mundus a sorde, nec si unius diei sit vita ejus.» Addi his etiam illud potest, ut requiratur quid causae sit, cum baptisma Ecclesiae pro remissione peccatorum detur, secundum Ecclesiae observantiam etiam parvulis baptismum dari; cum utique si nihil esset in parvulis quod ad remissionem deberet et indulgentiam pertinere, gratia baptismi superflua videretur. Mulier ergo quaecunque conceperit semen, et pepererit masculum, immunda erit septem diebus; sicut et illa, quae secundum dies purgationis suae septem diebus segregatur ab omni mundo. Quia in sanguine immundo facit septem dies, in sanguine autem mundo triginta et tres dies; sed hoc in masculi nativitate, duplos autem dies facit in nativitate feminae. Incipit ergo esse in sanguine mundo ab octava die et est in sanguine mundo diebus triginta tribus, hoc est tribus decadis, et tribus monadis. Et cum coeperit esse in sanguine mundo illa quae peperit, tunc circumcidit infantem: «Octava enim die circumcides, inquit, carnem praeputii ejus.» Haec est lex litterae, sed require tu quam circumcisionem Apostolus praedicet, quam nos et suscipere et habere jubet. «Nos enim, inquit, sumus circumcisio, qui spiritu Deo servimus.» Et quod in Psalmo ait: «Alienati sunt peccatores a vulva,» considera si non de illis hoc dicit, qui illam circumcisionem suscipiunt, qua nos circumcidi Apostolus vetat; et tunc est quando alienantur peccatores a vulva, cum non spiritu, sed carne circumciduntur. Quia qui in lege circumciduntur, a gratia exciderunt. Igitur immunda fieri mulier dicitur, quae concepto semine peperit masculum; quae autem feminam pepererit, non solum immunda erit, sed dupliciter immunda. Bis enim septenis diebus in immunditia scribitur permanere.
sea-monster he is about to slay" (Job 3:8). You see, then, how in the Holy Spirit he foretold the great sea-monster whom the Lord was to slay, of whom that sea-monster of Jonah was a type; whence the Lord too, who was to slay this sea-monster, the devil, says: "For as Jonah was three days and three nights in the belly of the sea-monster, so must the Son of Man also be three days and three nights in the heart of the earth" (Matt. 12:40). And if you would like to hear what other saints too have thought of this nativity, hear David saying: "In iniquities," he says, "was I conceived, and in sins did my mother bear me" (Ps. 50:7), showing that whatever soul is born in the flesh is polluted with the filth of iniquity and sin; and that for this reason that saying was spoken which we have already recalled above: that "no one is clean from filth, not even if his life be of one day." To these this too may be added: that one should ask what the reason is why, since the baptism of the Church is given for the remission of sins, baptism is given, according to the observance of the Church, even to little children; since surely, if there were nothing in little children that needed to come under remission and pardon, the grace of baptism would seem superfluous. So whatever woman has conceived seed and borne a male shall be unclean seven days, just as she also who, according to the days of her purgation, is separated for seven days from everything clean. For in unclean blood she spends seven days, but in clean blood thirty-three days; this, however, at the birth of a male, whereas at the birth of a female she spends double the days. She begins, then, to be in clean blood from the eighth day, and she is in clean blood for thirty-three days, that is, three decades and three units. And when she who has given birth has begun to be in clean blood, then she circumcises the infant: "For on the eighth day," he says, "you shall circumcise the flesh of his foreskin" (Lev. 12:3). This is the law of the letter; but do you seek out what circumcision the Apostle preaches, which he bids us both to receive and to have. "For we," he says, "are the circumcision, who serve God in the spirit" (Phil. 3:3). And as to what it says in the Psalm, "Sinners are estranged from the womb" (Ps. 57:4), consider whether it does not say this of those who receive that circumcision by which the Apostle forbids us to be circumcised; and it is then that sinners are estranged from the womb, when they are circumcised not in the spirit but in the flesh. For those who are circumcised in the law have fallen from grace. Therefore the woman who, having conceived seed, has borne a male is said to become unclean; but she who has borne a female will be not only unclean, but doubly unclean. For she is written to remain in uncleanness for twice seven days.
4. Sed interim quae peperit masculum, octava die et qui natus est circumciditur, et illa fit munda. Satis operosa res est, in hac brevitate temporis
4. But meanwhile, as for her who has borne a male: on the eighth day the one who was born is circumcised as well, and she becomes clean. It is a laborious enough matter, in this brevity of time,
Editors' notes and page, col. 496
Footnotes
(21) ‹call not in view› · call in col 496
Codex Sangerm. et alii, « pro remissione. » Libb. editi, « in remissionem. »
The Saint-Germain manuscript and others read "pro remissione" (for remission); the printed books, "in remissionem" (unto remission).
(printed under page 252)
(22) ‹operosa res est› · call in col 496
Libb. editi, « satis illa operosa res est. » In mss. omittitur, « illa. »
The printed books read "satis illa operosa res est" (that is a laborious enough matter); in the manuscripts "illa" is omitted.
(printed under page 252)
Page
- running head: ORIGENIS 496
- marginal letters: A ‹cetum interempturus est›; B ‹de, nec si unius diei›; C ‹tivitate feminae›; D ‹carne circumciduntur›
- old-edition numerals: (none)
- other: Migne's foot note prints "ibid." (after "Job. III, 16") for words of Job 3:8; the English gives the right reference.
- other: Migne's foot note prints "Levit. III, 12" for words of Lev. 12:3; the English gives the right reference.
- other: Migne's foot note prints "Psal. LVIII, 4" for words of Ps. 57:4; the English gives the right reference.
ista contingere, tamen ut in transcursu aliqua dicamus, septimana haec praesentis vitae tempus videri potest. In septimana namque dierum consummatus est mundus. In quo donec sumus in carne positi, ad liquidum puri esse non possumus, nisi octava venerit dies, id est nisi futuri saeculi tempus adfuerit. In quo tamen die qui masculus est, et viriliter egerit, statim in ipso adventu futuri saeculi purgatur, et statim munda efficitur mater, quae genuit eum. Purgatam namque vitiis carnem ex resurrectione recipiet. Si vero nihil in se habuit virile adversum peccatum, sed remissus et effeminatus fuit in actibus suis, cujus peccatum tale est, quod non remittatur neque in praesenti saeculo, neque in futuro: iste transit et unam et aliam septimanam in immunditia sua, et tertia demum incipiente oboriri septimana, purgatur ab immunditia, quam feminam pariendo contraxit. Hostiae vero, quae pro hujusmodi immunditia jubentur adhiberi, dupliciter distinguuntur. Primo jubetur agnus offerri anniculus sine macula in holocaustum, et pullus columbinus, aut turtur pro peccato. Secunda vero mandatur hostia, si, inquit, non invenerit manus ejus quod sufficiat ad agnum, accipiat duos turtures, aut duos pullos columbarum, unum ad holocaustum, et alium pro peccato. Unde et mirum videtur quod oblatio Mariae non habuerit hostiam primam, id est agnum anniculum, sed secundam; tanquam cujus manus non suffecerit ad primam. Sic enim scriptum est de ea: Venerunt, inquit, parentes ejus, «ut offerrent pro eo hostiam, secundum quod scriptum est in lege Domini, par turturum aut duos pullos columbarum.» Sed et in hoc ostenditur verum esse illud quod scriptum est, quia Christus Jesus «cum dives esset, pro nobis pauper factus est.» Ideo ergo et matrem de qua nasceretur, elegit pauperem, et patriam pauperem, de qua dicitur: «Et tu, Bethlehem, minima es in millibus Juda,» et reliqua. Verum haec breviter transcurrere cogimur, nec singula quae scripta sunt discutere quoniam quidem festinamus aliquid etiam de legibus leprae quae recitatae sunt, pertractare.
to touch on these things; yet, that we may say something in passing, this week can be taken as the time of the present life. For in a week of days the world was completed. In it, so long as we are placed in the flesh, we cannot be thoroughly pure, unless the eighth day has come, that is, unless the time of the age to come is at hand. On that day, however, he who is male and has acted manfully is at once purged at the very coming of the age to come, and at once the mother who bore him is made clean. For she will receive from the resurrection a flesh purged of vices. But if he had nothing manly in himself against sin, but was slack and effeminate in his actions, one whose sin is such that it is forgiven neither in the present age nor in the age to come: this one passes through both one week and another in his uncleanness, and only when the third week begins to dawn is he purged of the uncleanness which he contracted by giving birth to a female. The victims, moreover, which are ordered to be brought for an uncleanness of this kind are distinguished in two ways. First a yearling lamb without blemish is ordered to be offered as a holocaust, and a young pigeon or a turtle-dove for sin. A second victim is then enjoined: if, it says, her hand does not find enough for a lamb, let her take two turtle-doves or two young pigeons, one for a holocaust and the other for sin. Hence too it seems remarkable that Mary's offering did not have the first victim, that is, a yearling lamb, but the second, as though her hand had not sufficed for the first. For thus it is written of her: His parents came, it says, "to offer for Him a victim, according to what is written in the law of the Lord, a pair of turtle-doves or two young pigeons" (Luke 2:24). But in this too that saying is shown to be true which is written, that Christ Jesus, "though He was rich, became poor for us" (2 Cor. 8:9). For this reason, then, He chose both a poor mother of whom to be born and a poor homeland, of which it is said: "And you, Bethlehem, are least among the thousands of Judah," and the rest (Mic. 5:2). But we are compelled to run through these things briefly, and not to examine each thing that is written, since indeed we are hastening to treat something also of the laws of leprosy which have been read.
5. Invenimus ergo sex species propositas esse de hominum lepra; quae sex species hoc modo describuntur. Aut enim in cute corporis fit cicatrix, et signum exalbidum, et tunc fit in cute corporis ejus contagio leprae. Aut efflorens efflorebit lepra, et conteget omnem cutem contagio a capite
5. We find, then, that six species have been set out concerning the leprosy of men; and these six species are described in this way. Either a scar forms on the skin of the body, and a whitish mark, and then the contagion of leprosy forms in the skin of his body. Or the leprosy, blossoming, will blossom forth, and the contagion will cover all the skin from the head
Editors' notes and page, col. 497
Footnotes
⁹⁰ ‹Venerunt, inquit› · call in col 497 · scripture reference Luc. II, 24.
Luke 2:24.
⁹¹ ‹pauper factus est› · call in col 497 · scripture reference II Cor. VIII, 9.
2 Corinthians 8:9.
⁹² ‹de qua dicitur› · call in col 497 · scripture reference Mich. V, 2.
Micah 5:2.
⁹³ ‹habere bonorum› · call in col 498 · scripture reference Hebr. X, 1.
Hebrews 10:1.
(printed under page 253)
(23) ‹call not in view› · call in col 497
In quo tamen die qui masculus est, etc. Consule Huetium Origenianorum lib. II, quaest. 11, num. 17.
"On which day, however, he who is male," etc. Consult Huet, Origeniana book II, question 11, no. 17.
(printed under page 253)
(24) ‹si, inquit› · call in col 497
Libb. antea editi, « aut pulli columbini, aut turtures pro peccato. Secundo vero mandatur hostia : si, inquit, » etc., sed mss. ut in nostro textu.
The books previously printed read "either young pigeons or turtledoves for sin. But secondly a victim is commanded: if, he says," etc.; but the manuscripts read as in our text.
(printed under page 253)
(25) ‹pro nobis› · call in col 497
Pro nobis. Desideratur in antea editis, sed suppletur e mss.
"For us." Wanting in the books previously printed, but supplied from the manuscripts.
(printed under page 253)
(26) ‹discutere› · call in col 497
Libb. editi post, « discutere, » addunt, « valemus, » quod abest ab omnibus mss. et absque sensus dispendio abesse potest. Infra codex Sangerm., « sex species propositas esse. » Libb. editi, « sex species positas esse. »
After "discutere" (to examine) the printed books add "valemus" (we are able), which is absent from all the manuscripts and can be absent without loss to the sense. Below, the Saint-Germain manuscript reads "sex species propositas esse" (that six kinds are set forth); the printed books, "sex species positas esse" (that six kinds are set down).
(printed under page 253)
Page
- running head: 497 IN LEVITICUM HOMILIA VIII.
- marginal letters: A ‹ris ista contingere›; B ‹septimanam in immunditia›; C ‹mam. Sic enim scriptum›; D ‹de hominum lepra›
- old-edition numerals: 231 after ‹de›
- other: the column opens with "ris", the end of "tempo-ris", which is set whole at the end of col. 496; this column's text therefore starts at "ista".
usque ad pedes ejus. Vel tertia species, in carnis cute fit ulcus, et sanatur; et fit in loco ipso ulceris cicatrix alba. Aut in carnis cute fit adustio ignis, et post haec sanata adustio erit lucida alba, aut cum rubore candida. Quinta species, cum viro aut mulieri fit in capite, aut in barba contagio leprae. Ultima vero scribitur species, cum fit in calvitie, vel in recalvatione contagio leprae rubicundae, quae est lepra efflorens in calvitio, vel in recalvatione. Haec ut compendio expositionis utamur, quoniam quidem nunc propositum nobis est breviter auditores ex his quae recitata sunt admonere, nec est tempus ad liquidum singula quaeque discutere, referenda mihi videntur ad unamquamque speciem peccatorum, et in his animae maculae, quae ex peccatis ei accidunt, intuendae. Dicendum igitur primo est designari per haec peccata, quae in hac vita positi committimus; ex quibus aliqua curari nunc possunt, aliqua vero non possunt. Secundo vero et de illis ipsis, quae post hanc vitam nobiscum transeunt, significari intelligendum est, et esse in ipsis quaedam ita animabus infixa, ut nequeant aboleri; alia vero esse, quae purgationem possint recipere secundum inspectionem et judicium pontificis illius, quem occulta latere non possunt, quique dispensabit animas singulorum secundum hoc quod in eis maculas leprae, aut expiabiles, aut inexpiabiles viderit. Cujus rei differentias de praesenti lectione colligere, et per singula secundum Scripturae hujus indicium, quae possunt nos movere, rimari, extemporaneus, ut jam superius dixi, iste sermo non patitur. Vix enim haec multis possent voluminibus digesta componi ab his quibus Dominus de lectione Veteris Testamenti velamen abstraxit. Nos ergo pro viribus nostris, quantum proferri in medium convenit, exsequamur, apostolo nobis Paulo pandente intelligentiae viam: qua dicit legem umbram futurorum habere bonorum, non ipsam imaginem rerum; et secundum id quod ea quae de bobus in lege videntur scripta, non de bobus, quorum Deo cura non sit, sed de apostolis advertenda pronuntiat. In quod consequenti utique ratione edocemur, quod et ea quae de lepra scribuntur umbra sit in aliis habens imaginem veritatis. Igitur adhibeamus primo, si videtur, ipsam Scripturae umbram, et tunc de ejus veritate requiramus. In vulneribus corporum posteaquam curata fuerint, remanet interdum ipsius vulneris signum, quod cicatrix
to his feet. Or the third species: on the skin of the flesh an ulcer forms and is healed, and in the very place of the ulcer a white scar forms. Or on the skin of the flesh a burn from fire occurs, and after this the burn, once healed, will be a shining white, or white with redness. The fifth species, when the contagion of leprosy occurs on the head or in the beard of a man or a woman. The last species is written, when on a bald crown or on a bald forehead there occurs the contagion of a reddish leprosy, which is leprosy blossoming on the bald crown or on the bald forehead. These things, to use a compendious exposition, since our purpose now is briefly to admonish the hearers from what has been read, and there is no time to examine each single thing thoroughly, seem to me to be referred to the several species of sins, and in them are to be observed the stains of the soul which befall it from sins. It must be said, then, first, that by these are designated the sins which we commit while placed in this life; of which some can be cured now, but some cannot. And secondly, it must be understood that they signify also those very sins which pass with us beyond this life, and that some among them are so fixed in souls that they cannot be done away; but that there are others which can receive purgation according to the inspection and judgement of that High Priest from Whom hidden things cannot lie concealed, and Who will dispose the souls of each according as He sees in them stains of leprosy either expiable or inexpiable. To gather the distinctions of this matter from the present reading, and to search out point by point, according to the indication of this Scripture, the things that are able to move us, this extempore discourse, as I said above, does not permit. For these things could scarcely be composed, set out in many volumes, even by those from whom the Lord has drawn away the veil over the reading of the Old Testament. Let us therefore pursue them according to our strength, as far as it is fitting to bring them into the open, the apostle Paul opening to us the way of understanding: by which he says that the law has a shadow of good things to come (Heb. 10:1), not the very image of the things; and according as he declares that what seems to be written in the law about oxen is to be taken not of oxen, for whom God has no care, but of the apostles. By which, in a consequent line of reasoning, we are taught that what is written about leprosy too is a shadow having the image of the truth in other things. Let us therefore apply first, if it seems good, the very shadow of Scripture, and then inquire into its truth. In the wounds of bodies, after they have been healed, there sometimes remains a sign of the wound itself, which is called a scar.
Editors' notes and page, col. 498
Footnotes
(27) ‹call not in view› · call in col 498
Codex Sangerm., « tempus. » Libb. editi, « temporis. »
The Saint-Germain manuscript reads "tempus" (time); the printed books, "temporis" (of time).
(printed under page 253)
(28) ‹in lege› · call in col 498
Libb. editi, « intelligi. » Codex Sangerm. et alii, « in lege. » Infra iidem mss., « umbra sit in aliis habens. » Libb. editi, « umbra sint, et in aliis habeant. »
The printed books read "intelligi" (to be understood); the Saint-Germain manuscript and others, "in lege" (in the law). Below, the same manuscripts read "umbra sit in aliis habens" (is a shadow, having in other things); the printed books, "umbra sint, et in aliis habeant" (are a shadow, and have in other things).
(printed under page 253)
Page
- running head: IN LEVITICUM HOMILIA VIII. 498
- marginal letters: A ‹usque ad pedes ejus›; B ‹maculae, quae ex peccatis›; C ‹per singula secundum›; D ‹sit in aliis habens›
- old-edition numerals: (none)
- other: last word "ci-" completed as "cicatrix" from the first line of col. 499 ("catrix appellatur"); the English renders through "is called a scar".
appellatur. †Vix enim est qui ita curetur, ut nullum suscepti vulneris residere videatur indicium. Transi nunc ab ista legis umbra ad veritatem ejus, et intuere quomodo anima quae peccati vulnus acceperit, etiamsi curetur, tamen habet peccati cicatricem in loco vulneris residentem. Quae cicatrix non solum a Deo videtur, sed et ab eis qui acceperunt ab eo gratiam, qua pervidere possint animae languores, et discernere quae sit anima ita curata, ut omni genere vestigium illati vulneris abjecerit; et quae curata sit quidem, sed ferat adhuc veteris morbi in ipso vestigio cicatricis indicia. Quod autem sint quaedam animae vulnera, Isaias docet, dicens: «A pedibus usque ad caput non est vulnus, neque livor, neque plaga cum fervore,» de delictis haec procul dubio populi loquens: quia sunt aliqui quibus possit adhuc medicamentum malagmatis imponi. Alii vero quod sint intantum peccatores, ut eis nec cura possit adhiberi, hoc modo idem propheta designat: «Non est, inquit, malagma imponere, neque oleum, neque alligaturas.» Quod autem contritio, et plaga doloris per correptionem, curae causa imponantur animae Jeremias docet, dicens: «Sic dicit Dominus: Suscitavi contritionem plaga tua cum dolore; non est qui judicet judicium tuum; cum dolore curata es, utilitas non est in te. Omnes amici tui obliti sunt tui, nec jam interrogabunt de te: quia plaga inimici percussi te correptione valida pro omni iniquitate tua, quoniam multiplicata sunt peccata tua. Quid vociferaris super contritione tua? Violentus est dolor tuus, propter multitudinem iniquitatum tuarum praevaluerunt peccata tua, et fecerunt tibi haec. Propterea omnes qui devorant te devorabuntur, et omnes inimici tui carnes suas devorabunt: et erunt qui te afflixerunt in afflictione, et omnes qui devastaverunt te, dabo in depraedationem; quoniam revocabo sanitatem tuam, et a vulneris tui dolore revocabo te, dixit Dominus.» Memento diligentius quae audieris a propheta de vulneribus, et de cicatricibus, et de tumoribus dici. Haec enim nobis necessaria sunt ad expositionem cicatricum, vel vulnerum, vel aliorum hujuscemodi quae in leprae inspectionibus memorantur. Addemus tamen adhuc quae et in alio loco idem Jeremias ad animae vulnera, et curas, in quibus tamen vestigia vulnerum resederint post obductam cicatricem, his sermonibus memorat: «Ecce ego adducam cicatricem ejus, et simul curabo eos, et manifestabo eis pacem et fidem, et convertam captivitatem Judae, et captivitatem Jerusalem.» Si ergo sufficienter a propheta didicimus de vulneribus et cicatricibus animarum, et curis ac sanitatibus, quae Deo medicante
For there is scarcely anyone who is so cured that no trace of the wound he received seems to remain. Pass now from this shadow of the law to its truth, and observe how the soul which has received the wound of sin, even if it is cured, nevertheless has the scar of sin remaining in the place of the wound. This scar is seen not only by God, but also by those who have received from Him the grace by which they can see through the ailments of the soul, and discern which soul has been so cured that it has cast off every kind of trace of the wound inflicted, and which has indeed been cured, but still bears, in the very trace of the scar, signs of its old disease. And that there are certain wounds of the soul, Isaiah teaches, saying: "From the feet up to the head there is not a wound, nor a bruise, nor a blow with inflammation" (Isa. 1:6), speaking these things without doubt of the offences of the people: because there are some on whom the remedy of a poultice can still be laid. But that others are sinners to such a degree that not even care can be applied to them, the same prophet indicates in this way: "It is not possible," he says, "to lay on a poultice, nor oil, nor bandages" (Isa. 1:6). And that contrition and the blow of pain are laid on the soul through correction for the sake of its cure, Jeremiah teaches, saying: "Thus says the Lord: I have raised up contrition by your blow, with pain; there is no one to judge your judgement; with pain you have been cured, there is no profit in you. All your friends have forgotten you, nor will they ask after you any more; for with the blow of an enemy I have struck you, with a strong correction, for all your iniquity, because your sins have been multiplied. Why do you cry out over your contrition? Your pain is violent; because of the multitude of your iniquities your sins have prevailed, and have done these things to you. Therefore all who devour you shall be devoured, and all your enemies shall devour their own flesh; and those who afflicted you shall be in affliction, and all who laid you waste I will give over to plunder; for I will call back your health, and from the pain of your wound I will call you back, said the Lord" (Jer. 30:12 ff.). Remember very carefully what you have heard said by the prophet about wounds, and about scars, and about swellings. For these things are necessary to us for the exposition of the scars, or wounds, or other things of this kind which are mentioned in the inspections of leprosy. We shall add, however, what the same Jeremiah also records in another place about the wounds of the soul and their cures, in which nevertheless traces of the wounds have remained after the scar has formed over, in these words: "Behold, I will bring on its scar, and at the same time I will cure them, and I will make manifest to them peace and faith, and I will turn back the captivity of Judah and the captivity of Jerusalem" (Jer. 33:6). If, then, we have learned sufficiently from the prophet about the wounds and scars of souls, and about the cures and healings which, with God as physician,
Editors' notes and page, col. 499
Footnotes
⁹⁴ ‹call not in view› · scripture reference Isa. I, 6.
Isaiah 1:6.
⁹⁵ ‹call not in view› · scripture reference ibid.
The same place.
⁹⁶ ‹Jeremias docet, dicens› · call in col 499 · scripture reference Jer. XXX, 12 et seqq.
Jeremiah 30:12 and following.
⁹⁷ ‹sermonibus memorat› · call in col 499 · scripture reference Jerem. XXXIII, 6.
Jeremiah 33:6.
⁹⁸ ‹call not in view› · scripture reference Levit. XIII, 12.
Leviticus 13:12.
(printed under page 254)
(29) ‹call not in view› · call in col 499
Neque oleum. Deest in libris antea editis, sed suppletur e mss. Infra recte codex Sangerm., « contritionem plaga tua cum dolore. » Libb. editi, « contritionem plagae tuae cum dolore »
"Nor oil." Wanting in the books previously printed, but supplied from the manuscripts. Below, the Saint-Germain manuscript rightly reads "contritionem plaga tua cum dolore" (affliction by your wound with pain); the printed books, "contritionem plagae tuae cum dolore" (the affliction of your wound with pain).
(printed under page 254)
(30) ‹carnes suas› · call in col 499
Omnes mss., « tuas. » Infra libb. editi, « revocabo sanctitatem. » Sed mss., « revocabo sanitatem. »
All the manuscripts read "tuas" (your); below, the printed books read "revocabo sanctitatem" (I will restore holiness), but the manuscripts "revocabo sanitatem" (I will restore health).
(printed under page 254)
(31) ‹captivitatem Judae› · call in col 499
Codex Sangerm., « et convertam Judam. »
The Saint-Germain manuscript reads "et convertam Judam" (and I will turn back Judah).
(printed under page 254)
Page
- running head: 499 ORIGENIS
- marginal letters: A ‹catrix appellatur›; B ‹delictis haec procul dubio›; C ‹peccata tua. Quid vociferaris›; D ‹quae et in alio loco›
- old-edition numerals: 232 after ‹et› (before "convertam")
inferuntur, intuere nunc illam animam, de qua dicit Dominus, quia ego adduxi cicatricem ejus. Post vulnera sine dubio cicatricem adducit, et sanitatem. «Et curabo eos, et manifestabo eis pacem et fidem.» Si ergo post cognitionem et medicinam Dei, si post manifestationem pacis et fidei quam per Christum suscepimus, rursum in istam cicatricem ascendat aliquod peccati prioris indicium, aut signum aliquod erroris veteris innovetur; tunc fit in cute corporis nostri contagio leprae, quae inspicienda est per pontificem, secundum ea quae legislator exposuit.
are brought to bear, look now at that soul of which the Lord says: For I have brought on its scar. After the wounds, without doubt, He brings on a scar, and health. "And I will cure them, and I will make manifest to them peace and faith." If, then, after the knowledge and the medicine of God, if after the manifestation of the peace and faith which we have received through Christ, some indication of a former sin rises up again into this scar, or some sign of an old error is renewed, then there occurs in the skin of our body the contagion of leprosy, which is to be inspected by the high priest, according to what the lawgiver has set out.
6. Secunda vero species est leprae, «si effloruerit, inquit, in cute, ita ut tegat omnem cutem corporis a capite usque ad pedes, per omnia quaecunque sacerdos inspexerit.» Cum ergo omnem cutem corporis obtexerit, tunc mundum eum esse sacerdos a contagione pronuntiat. Sed in quacunque die apparuerit in eo color vivus, rursum judicatur immundus per hoc quod color in eo vivus apparuit, quem ante non habuit. De hoc quidam etiam ante me dixerunt, per colorem vivum indicari rationem vitae quae in homine est; qua nondum in anima posita, si quid illic peccati fiat, reputatur pro eo quod videatur nondum rationis capax esse is qui delinquit. Cum autem ratio in eo locum ac tempus invenerit, si quid jam contra rationem agat, videri eum jure culpabilem. Nos autem diligentius quae scripta sunt contuentes, arbitramur magis haec de illis accipienda, quibus vel phrenesi, vel furore, vel quocunque ex pacto occupatus vel oppressus est sensus, et agunt contra rationem. Mundi ergo isti a lepra, id est immunes appellantur a peccato, qui actus sui, vel motus, non habent sensum. Quod si forte apparuerit in eo vivus color corporis, hoc est sensus sui reparata in eo fuerit sanitas, et post haec aliquid contra rationem recti justique gerat, reputari ei peccatum dicitur ex ea parte qua vivus color, id est sensus in eo vivae rationis apparuerit.
6. The second species of leprosy is, "if it has blossomed," he says, "in the skin, so that it covers all the skin of the body from the head to the feet, in all whatsoever the priest has inspected" (Lev. 13:12). When, then, it has covered all the skin of the body, the priest pronounces him clean of the contagion. But on whatever day living colour has appeared in him, he is judged unclean again, by this very fact, that living colour has appeared in him which he did not have before. Of this some before me have also said that by the living colour is indicated the reason of life which is in man; while this is not yet established in the soul, if any sin is committed there, it is reckoned in the light of the fact that he who offends seems not yet capable of reason. But when reason has found place and time in him, if he then does anything against reason, he is seen to be justly culpable. We, however, considering more carefully what is written, judge rather that these things are to be taken of those whose sense has been seized or overpowered by frenzy, or by madness, or in whatever manner, and who act against reason. These, then, are called clean of leprosy, that is, free of sin, who have no sense of their action or movement. But if perhaps the living colour of the body appears in him, that is, if the soundness of his sense has been restored in him, and after this he does anything against the reason of what is right and just, sin is said to be imputed to him in that part in which the living colour, that is, the sense of living reason, has appeared in him.
7. Tertia lex de leprosis est cum in cute corporis ulcus efficitur, et in loco ulceris cicatrix alba cum rubore invenitur. Ulceris autem causa est, cum in corpore humor sordidus abundat et noxius. Ita ergo et in anima ulcera intelliguntur ea, quae ex immundis cupiditatibus, vel sordidis cogitationibus effervescunt. Quae si forte per fidei gratiam et remissionem curata sunt peccatorum, et sana facta est anima, residet tamen cicatrix; et si ipsa cicatrix non habet similem corporis colorem, sed est albidior, lepra esse pronuntiatur. Ita enim lucida videntibus est et clara cupiditas, ut etiam porro videntibus peccati in se residentis
7. The third law concerning lepers is when an ulcer forms in the skin of the body, and in the place of the ulcer a white scar with redness is found. Now the cause of an ulcer is when a sordid and noxious humour abounds in the body. So too, then, in the soul those are understood as ulcers which boil up from unclean desires or from sordid thoughts. And if perhaps these have been cured through the grace of faith and the remission of sins, and the soul has been made sound, a scar nevertheless remains; and if the scar itself does not have a colour like the body, but is whiter, it is pronounced to be leprosy. For desire is so shining and clear to those who see, that even to those who see from afar, of the sin residing in it,
Editors' notes and page, col. 500
Footnotes
(32) ‹lucida videntibus› · call in col 500
Videntibus. Deest in libb. antea editis, sed suppletur e codice Sangermanensi.
"To those who see." Wanting in the books previously printed, but supplied from the Saint-Germain manuscript.
(printed under page 254)
Page
- running head: ORIGENIS 500
- marginal letters: A ‹cante inferuntur›; B ‹cunque sacerdos inspexerit›; C ‹tramur magis haec›; D ‹noxius. Ita ergo›
- old-edition numerals: (none)
- other: the column opens with "cante", the end of "medi-cante", set whole at the end of col. 499; the text here starts at "inferuntur". The column ends mid-sentence ("in se residentis"); the English follows the Latin word order up to that point.
ostendat indicia; et fortassis peccati talis, quod ad mortem sit; et ideo non solum alba cicatrix esse, sed et rubicunda describitur. Quod vero humiliorem ipsam cicatricem dicit videri, certum est quia hujusmodi macula peccati humilem et dejectam animam faciat.
it shows signs; and perhaps of a sin such as is unto death; and therefore the scar is described as being not only white but also reddish. And as to his saying that the scar itself appears lower, it is certain that a stain of sin of this kind makes the soul low and downcast.
8. Quarta est lex, ubi dicitur, quia si in cute fiat adustio ignis, et post haec, cum sanata fuerit adustio, ipsa splendida fiat, et alba cum rubore, vel certe exalbida, et visio ejus humilior reliqua cute, et hanc dicit esse lepram, quae in adustionem effloruit. Vide ergo si non adustio est in omni anima quaecunque recipit jacula maligni ignita; aut si non igni aduritur, omnis qui ardet in amore carnali. Istae sunt ergo adustiones et succensiones ignis. Sed et ille adustionem patitur, qui gloriae humanae cupiditate succenditur, et qui irae vel furoris aestibus inflammatur. Quod si forte curetur ab his vulneribus anima per fidem, et post sanitatem receptam contempto eo dixit: «Ecce jam sanus factus es, noli peccare, ne quid tibi deterius contingat;» incipiat veteris vitii fructus ex obducta cicatrice proferre, nec exaequetur cicatrix ad reliqui corporis cutem, sed sit humilior, et illum adhuc retineat colorem, quem habuit leprae tempore; lepra ejus in adustione refloruit, et ideo immundus a sacerdote judicatur.
8. The fourth law is where it is said that if a burn from fire occurs in the skin, and after this, when the burn has been healed, it becomes shining, and white with redness, or at any rate whitish, and its appearance is lower than the rest of the skin, he says that this too is leprosy, which has blossomed in the burn. See, then, whether there is not a burn in every soul whatsoever that receives the fiery darts of the wicked one; or whether everyone who burns in carnal love is not scorched by fire. These, then, are the burns and kindlings of fire. But he too suffers a burn who is kindled by the desire for human glory, and who is inflamed by the heats of anger or of rage. And if perhaps the soul is cured of these wounds through faith, and after receiving its health, scorning him who said: "Behold, now you have been made well; do not sin, lest something worse befall you" (John 5:14), begins to bring forth the fruits of its old vice from the scar that had formed over, and the scar is not made level with the skin of the rest of the body, but is lower, and still keeps the colour which it had at the time of the leprosy: his leprosy has blossomed again in the burn, and therefore he is judged unclean by the priest.
9. Quinta species leprae est, cum in capite contagio efficitur, aut in barba viri, sive mulieris, ita ut visio contagionis ipsius humilior sit a cute corporis, et haec est lepra capitis, vel barbae. Vide ergo si potest fieri, ut lepra capitis putetur in eo, qui non habet caput Christum, sed alium aliquem, verbi causa, Epicurum voluptatem summum bonum praedicantem, num tibi et caput, et barba talis hominis videtur immunda? Sed et is qui cum debeat esse vir, et agere tanquam perfectus, si forte facile et tanquam puer vincatur a peccato, etiam ipse lepram barbae habere dicendus est; quia cum vincere deberet malignum, et sacerdotali honore, qui in barba designatur, incedere, adolescentiae vitiis impeditus, lepram barbae perpetitur. Mulierem autem animam in Scripturis indicari eam, quae non tam proferre semen verbi, quam suscipere potest, saepe dictum est; quae lepram habere designatur in capite, si virum qui caput mulieris est, id est doctorem pollutum habeat et immundum, ut Marcionem, a⟨ut⟩ Valentinum, aut aliquem ejusmodi sequens.
9. The fifth species of leprosy is when the contagion occurs on the head, or in the beard of a man or of a woman, so that the appearance of the contagion itself is lower than the skin of the body; and this is leprosy of the head or of the beard. See, then, whether it can be that leprosy of the head is to be thought present in one who does not have Christ as head, but someone else, for example Epicurus, who preached pleasure as the highest good: does not both the head and the beard of such a man seem to you unclean? But he too who, though he ought to be a man and to act as one perfect, is perhaps overcome by sin easily and like a boy, must himself also be said to have leprosy of the beard; because, though he ought to conquer the wicked one and to walk in the priestly honour which is signified by the beard, hindered by the vices of youth he suffers leprosy of the beard. That the woman in the Scriptures indicates the soul which is able not so much to bring forth the seed of the word as to receive it, has often been said; she is signified as having leprosy on the head if she has a husband, who is the head of the woman, that is, a teacher, polluted and unclean, following Marcion or Valentinus or someone of that kind.
10. Sexta jam et ultima species leprae ponitur, quae fit in calvitie vel recalvitie; quae res quantum in seipsis est, mundae sunt. Sic enim dixit et lex: «Si cujus, inquit, defluxerint capilli capitis, calvus est, mundus est. Si autem a
10. The sixth and last species of leprosy is now set down, which occurs on a bald crown or a bald forehead; and these things, so far as lies in themselves, are clean. For so the law too said: "If anyone's," it says, "hairs of the head have fallen out, he is bald, he is clean (Lev. 13:40). But if from the
Editors' notes and page, col. 501
Footnotes
⁹⁹ ‹call not in view› · scripture reference Joan. V, 14.
John 5:14.
¹ ‹Si cujus, inquit› · call in col 501 · scripture reference Levit. XIII, 40.
Leviticus 13:40.
² ‹Vestimenta, inquit› · call in col 502 · scripture reference ibid. 45.
The same, verse 45.
³ ‹per os tuum› · call in col 502 · scripture reference Psal. L, 16.
Psalm 50 (49):16.
⁴ ‹Immundus, inquit› · call in col 502 · scripture reference Levit. XIII, 46.
Leviticus 13:46.
⁵ ‹sacerdos, inquit› · call in col 502 · scripture reference Levit. XIV, 8.
Leviticus 14:8.
(printed under page 255)
(33) ‹call not in view› · call in col 501
Codex Sangerm., « et hoc dicit esse lepram quae in adustione effloruerit. »
The Saint-Germain manuscript reads "and he says that this is leprosy which has broken out in a burn."
(printed under page 255)
(34) ‹vel recalvitie› · call in col 501
Libb. editi, « calvitio vel recalvatione. » Sed codex Sangerm. et alii ut in nostro textu.
The printed books read "calvitio vel recalvatione" (in baldness or bald-foreheadness, other forms); but the Saint-Germain manuscript and others read as in our text.
(printed under page 255)
Page
- running head: 501 IN LEVITICUM HOMILIA VIII.
- marginal letters: A ‹ostendat indicia›; B ‹censiones ignis›; C ‹corporis, et haec est lepra›; D ‹habere designatur in capite›
- old-edition numerals: 233 after ‹enim› (before "dixit")
fronte ejus defluxerint, recalvus est, et mund⟨u⟩s est.» Et convenienter haec referuntur ad animam, ut cum ea quae sui natura mortua sunt abjicit ac deponit, munda esse dicatur. Sed post haec si ea quae prius purificata fuerant, repullulare sordidius et humilius, quam dignitas puritatis expetit, videbuntur, immundam ac leprosam animam reddent. Et hoc jam generaliter de omni leproso, in quo fuerit contagio leprae, et humilior videbitur a reliqua cute; humilius namque est omne animae vitium a reliquis ejus virtutibus. Lex quae spiritalis est, alia quaedam decernit. «Vestimenta, inquit ejus dissuta sint, et caput ejus revelatum, et os ejus adopertum.» Per quae designat eum qui in anima leprosus est, id est qui peccatis confixus est, non oportere assuere sibi tegumenta, et turpitudines operire peccati. Sicut enim is cujus vestimenta dissuta sunt, nudam atque intectam gerit turpitudinem corporis: ita oportet eum qui peccatis aliquibus obseptus est, mala sua et flagitia nullis verborum assumentis, nullis excusationum velaminibus operire: uti ne fiat sepulcrum dealbatum, quod deforis quidem apparet hominibus speciosum, intus autem plenum est ossibus mortuorum, et omni immunditia. Vult ergo lex divina peccatorem non solum vestimenta non assuere, sed et caput non contegere: ut si quod est capitis delictum, id est si in Deum aliquid commissum est, si in fide peccatum est, ne haec quidem habeantur obtecta, sed omnibus publicentur, ut interventu et correptione omnium emendetur, et veniam mereatur. Verumtamen leprosus iste, os tantummodo jubetur obtegere. Quid est hoc quod omnes corporis partes nudas habere praecipitur, et os solum operire jubetur? Nonne palam est et in aperto positum, quod ei qui in lepra peccati est, clauditur sermo, clauditur os, ut fiducia sermonis et docendi auctoritas excludatur? «Peccatori enim dixit Deus: Quare tu enarras justitias meas, et assumis testamentum meum per os tuum?» Clausum ergo habeat os peccator, quia qui seipsum non docuit, docere alium non potest: ideo os suum jubetur operire, qui male agendo, loquendi perdidit libertatem. «Immundus, inquit, erit, et separatus sedebit foris, extra castra erit conversatio ejus.» Clarum est quod omnis immundus abjiciatur a conventu bonorum, et segregetur a coetu, castrisque sanctorum; et ideo dicit, quia extra castra erit conversatio ejus. Quod si forte mundatus fuerit, sponte quidem, a semetipso non venit ad sacerdotem; sed offertur, inquit, ab alio, nec intrat in castra. Neque enim conveniens erat, ut ea die qua mundabatur, priusquam fierent pro eo quae competebant, introiret in castra. Propter quod «sacerdos, inquit, exibit ad eum foras extra
forehead his hairs have fallen out, he is bald in front, and he is clean." And these things are fittingly referred to the soul: so that when it casts off and lays aside the things that are dead by their own nature, it is said to be clean. But if after this the things which had previously been purified are seen to sprout again, more sordid and lower than the dignity of purity requires, they will render the soul unclean and leprous. And this is now said generally of every leper in whom the contagion of leprosy has been, and it will appear lower than the rest of the skin; for every vice of the soul is lower than its other virtues. The law, which is spiritual, decrees certain other things. "His garments," it says, "shall be unstitched, and his head bared, and his mouth covered" (Lev. 13:45). By these it indicates that he who is leprous in soul, that is, who is pierced through with sins, ought not to stitch coverings onto himself and cover over the shames of sin. For just as he whose garments are unstitched bears the shame of his body naked and uncovered, so he who is hemmed in by any sins must cover his evils and crimes with no patches of words, with no veils of excuses: lest he become a whitewashed sepulchre, which outwardly indeed appears beautiful to men, but within is full of the bones of the dead and of all uncleanness. The divine law therefore wills that the sinner not only should not stitch up his garments, but also should not cover his head: so that if there is any offence of the head, that is, if something has been committed against God, if there has been sin in the faith, these things should not be kept covered, but be made public to all, so that by the intervention and correction of all he may be amended and merit pardon. Yet this leper is ordered to cover his mouth only. What is this, that he is commanded to have all the parts of the body bare, and is ordered to cover the mouth alone? Is it not plain and set out in the open that for him who is in the leprosy of sin speech is shut, the mouth is shut, so that confidence in speaking and the authority of teaching are excluded? "For to the sinner God said: Why do you recount My justices, and take up My covenant in your mouth?" (Ps. 49:16). Let the sinner, then, keep his mouth shut, because he who has not taught himself cannot teach another: therefore he who by doing evil has lost the liberty of speaking is ordered to cover his mouth. "He shall be unclean," it says, "and he shall sit apart outside; his dwelling shall be outside the camp" (Lev. 13:46). It is clear that every unclean person is cast out from the assembly of the good, and is separated from the gathering and the camp of the saints; and therefore it says that his dwelling shall be outside the camp. But if perhaps he has been cleansed, he does not indeed come to the priest of his own accord, by himself; but he is brought, it says, by another, nor does he enter the camp. For it was not fitting that on the day on which he was being cleansed he should enter the camp before the things that were proper had been done for him. For which reason "the priest," it says, "shall go out to him, outside, beyond
Editors' notes and page, col. 502
Footnotes
(35) ‹animam reddent› · call in col 502
Libb. antea editi, « repullulare coeperint sordidius ..... videbuntur immunda, ac leprosam, » etc. Codices vero mss. ut in nostro textu.
The books previously printed read "have begun to sprout again more foully ..... will seem unclean, and leprous," etc. But the manuscript codices read as in our text.
(printed under page 255)
Page
- running head: IN LEVITICUM HOMILIA VIII. 502
- marginal letters: A ‹fronte ejus defluxerint›; B ‹tere assuere sibi›; C ‹nium emendetur›; D ‹dus abjiciatur›
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal. L, 16" for words of Ps. 49:16; the English gives the right reference.
castra.» Semper enim ad eum qui nondum potest introire in castra, exit ille qui potest exire extra castra, qui dicit: «Ego a Deo exivi, et veni in hunc mundum.» Exit ergo ad eum sacerdos, et considerat si jam recepit sanitatem, si a leprae contagione purgatus est. Cum autem viderit eum sacerdos, praecipit «ut accipiantur duae gallinae vivae, ei qui mundatur, et lignum cedrinum, et coccus tortus, et hyssopus.» Videntur mihi etiam hic duae istae gallinae, habere similitudinem quamdam duorum hircorum, ex quibus unus Domino offertur, alius in eremum emittitur; ita en⟨i⟩m et hic ex duabus gallinis una immolatur, et alia in campum dimittitur. Dat ergo et hic qui purgatur a lepra, aliquam partem quae abjiciatur in eremum: alia autem pars, Domino offertur pro eo. Nondum tamen hic qui purgatur a lepra, et offert gallinas, etiam illam ipsam quae pro eo Domino offertur, ad altare offert sicut turtures, aut columbas. Nondum enim eadem die is qui purgatur a lepra, divino altari dignus efficitur. Propter quod mandat legislator, ut eadem die qua purgatur, accipiantur duae gallinae ad purificationem ejus. Puto autem quod et hic illius gallinae intellectus latenter habeatur, per quam purificatio efficitur peccatoris, de qua scriptum est: «Quoties volui congregare filios tuos, sicut gallina congregat pullos suos sub alis suis, et nolu⟨i⟩sti?» Indiget tamen ut per lignum cedrinum purificetur is qui purificatur. Impossibile namque est sine ligno crucis, peccati lepram posse purgari, nisi adhibeatur et lignum in quo Salvator, sicut apostolus Paulus dixit exuit «principatus, et potestates, triumphans eos in ligno.» Jungitur tamen ad emundationem leprae hujus, etiam coccus tortus, sociatur et hyssopus. Coccus tortus figuram sacri sanguinis continet, qui de ejus latere per lanceae vulnus exortus est. Et hyssopus. Hoc genus herbae naturam habere medici ferunt, ut diluat et expurget si quae illae pectori hominum sordes ex corruptione noxii humoris insederint. Unde et necessario in expurgatione peccatorum, hujuscemodi graminis figura suscepta est. Coccus vero quod saepe sumptus sit ad salutis subsidia, in divinis referri voluminibus invenimus, sicut in partu Thamar, cum «unus, inquit, prior protulit manum. Accipiens autem obstetrix coccum, alligavit in manu ejus, dicens: Hic exibit prior.» Sed et Rahab meretrix, cum exploratores suscepisset, et pactum salutis acciperet, et illi: «Pone, inquiunt, signum resticulam coccineam, et alligabis eam in fenestra ista per quam deposuisti nos.» Observa tamen et illud, quod
the camp" (Lev. 14:3). For to him who cannot yet enter the camp there always goes out He Who is able to go out beyond the camp, Who says: "I came forth from God and came into this world" (John 16:28). The priest therefore goes out to him, and considers whether he has now received health, whether he has been purged of the contagion of leprosy. And when the priest has seen him, he commands "that two live hens be taken for him who is being cleansed, and cedar wood, and twisted scarlet, and hyssop" (Lev. 14:4). These two hens seem to me here too to bear a certain likeness to the two goats, of which one is offered to the Lord and the other sent away into the desert; for so here too, of the two hens one is sacrificed and the other released into the field. Here too, then, he who is being purged of leprosy gives some part to be cast off into the desert, while the other part is offered to the Lord for him. Yet this man who is being purged of leprosy and offers the hens does not yet offer at the altar, as he would turtle-doves or doves, even that very one which is offered to the Lord for him. For on that same day he who is being purged of leprosy is not yet made worthy of the divine altar. For this reason the lawgiver commands that on the same day on which he is purged two hens be taken for his purification. And I think that here too there is held, hidden, the meaning of that Hen through Whom the purification of the sinner is effected, of Whom it is written: "How often have I wished to gather your sons, as a hen gathers her chicks under her wings, and you would not?" (Matt. 23:37). He who is being purified, however, needs to be purified by cedar wood. For it is impossible for the leprosy of sin to be purged without the wood of the cross, unless there is applied also the wood on which the Saviour, as the apostle Paul said, stripped off "the principalities and powers, triumphing over them on the wood" (Col. 2:15). To the cleansing of this leprosy there is joined, moreover, twisted scarlet too, and hyssop is associated with it. The twisted scarlet holds the figure of the sacred blood which came forth from His side through the wound of the lance. And hyssop: physicians report that this kind of herb has the property of diluting and purging away whatever filth has settled in men's breasts from the corruption of a noxious humour. Whence of necessity, in the purging away of sins, the figure of a plant of this kind has been taken up. And that scarlet has often been taken up as an aid to salvation we find related in the divine books, as at the childbirth of Tamar, when "one," it says, "first put out his hand. And the midwife, taking scarlet, tied it on his hand, saying: This one will come out first" (Gen. 38:28). And Rahab the harlot too, when she had received the spies and was receiving a pact of safety, they also said to her: "Set," they say, "as a sign a little scarlet cord, and you shall tie it at this window through which you let us down" (Josh. 2:18). Observe, however, this too, that
Editors' notes and page, col. 503
Footnotes
⁶ ‹call not in view› · scripture reference Joan. XVI, 28.
John 16:28.
⁷ ‹call not in view› · scripture reference Levit. XIV, 4.
Leviticus 14:4.
⁸ ‹scriptum est› · call in col 503 · scripture reference Matth. XXIII, 37.
Matthew 23:37.
⁹ ‹Paulus dixit› · call in col 503 · scripture reference Coloss. II, 15.
Colossians 2:15.
¹⁰ ‹unus, inquit› · call in col 503 · scripture reference Genes. XXXVIII, 28.
Genesis 38:28.
¹¹ ‹Pone, inquiunt› · call in col 503 · scripture reference Jos. II, 18.
Joshua 2:18.
¹² ‹call not in view› · scripture reference Joan. XIX, 34.
John 19:34.
¹³ ‹call not in view› · scripture reference I Joan. V.
1 John 5.
¹⁴ ‹superius dixerit› · call in col 504 · scripture reference Levit. XIV, 2.
Leviticus 14:2.
¹⁵ ‹emittetur, inquit› · call in col 504 · scripture reference ibid. 7 et seqq.
The same, verse 7 and following.
(printed under page 256)
(36) ‹call not in view› · call in col 503
Etiam illam ipsam, etc. Sic habent omnes codices mss. In antea editis legitur, « etiam ipsa illa quae pro eo Domino offertur, ad altare offertur sicut turtures, aut columbae. »
"That very one also," etc. So all the manuscript codices have it. In the books previously printed one reads: "that very one also which is offered to the Lord for him is offered at the altar, like turtledoves or doves."
(printed under page 256)
(37) ‹diluat et expurget› · call in col 503
Hoc genus herbae naturam habere medici ferunt, ut diluat et expurget, etc. Id a plurimis asseritur, Plinio saepe, Dioscoride, aliisque quorum loca indicat Cotelerius in not. ad epistol. Barnabae, cap. 8.
"Physicians say that this kind of herb has the nature to wash away and purge," etc. This is asserted by very many: often by Pliny, by Dioscorides and by others, whose places Cotelier points out in his notes on the Epistle of Barnabas, chapter 8.
(printed under page 256)
Page
- running head: 503 ORIGENIS
- marginal letters: A ‹castra. Semper enim›; B ‹Domino offertur pro eo›; C ‹tur et lignum in quo›; D ‹quit, prior protulit›
- old-edition numerals: 234 after ‹Hic›
- other: Migne's foot note prints "Levit. XIV, 8" for words of Lev. 14:3; the English gives the right reference.
non ipse sacerdos immolare gallinam dicitur, nondum enim dignus est hic qui fuit leprosus, ut ipse sacerdos pro eo immolet. Propter quod nec sanguis gallinae offertur ad altare, sed dicit quia occidetur gallina in vasculo fictili, in quo vase aqua viva sit missa, ut et aqua assumatur ad purificationem, et compleatur plenitudo mysterii in aqua et sanguine, quod dicitur exisse de latere Salvatoris, et illud nihilominus quod Joannes ponit in Epistola sua, et dicit purificationem fieri in aqua, et sanguine, et spiritu. Unde et hic video omnia ista compleri. Spiritus enim est gallina istius quae occiditur, et aqua viva quae in vase est, et sanguis qui super eam diffusus est, non quod per haec iterandam baptismi gratiam sentiamus, sed quod omnis purificatio peccatorum, etiam haec quae per poenitentiam quaeritur, illius ope indiget, de cujus latere aqua processit et sanguis. Vide ergo quomodo et viva gallina, et lignum cedrinum, et coccinum tortum, et hyssopus tingitur in sanguine pulli et aqua viva, ut ex hoc aspersus, et purificatus ex aqua et sanguine, in quo tincta est et illa gallina quae in campum emittitur, et septies contra Dominum respersus, is qui purificatur mundus efficiatur ab omni immunditia, qua fuerat ex leprae contagione possessus.
the priest himself is not said to sacrifice the hen; for this man who was leprous is not yet worthy that the priest himself should sacrifice for him. For which reason neither is the blood of the hen offered at the altar; but it says that the hen shall be slain in an earthen vessel, in which vessel living water has been put, so that water too may be taken up for the purification, and the fullness of the mystery may be accomplished in water and blood, which are said to have come out of the Saviour's side (John 19:34), and no less that which John sets down in his Epistle (1 John 5), where he says that purification is made in water and blood and spirit. Whence here too I see all these things fulfilled. For the spirit is this man's hen which is slain, and the living water is that which is in the vessel, and the blood that which has been poured over it; not that we hold that the grace of baptism is to be repeated through these things, but that every purification of sins, even this which is sought through penance, needs the help of Him from Whose side came forth water and blood. See, then, how the live hen, and the cedar wood, and the twisted scarlet, and the hyssop are dipped in the blood of the bird and in living water, so that he who is being purified, sprinkled from this and purified by the water and the blood in which that hen too was dipped which is sent out into the field, and sprinkled seven times before the Lord, may be made clean from all the uncleanness by which he had been possessed through the contagion of leprosy.
11. Sed et illud adverte, quomodo cum superius dixerit: «Haec lex leprosi in qua die mundatus fuerit,» nunc his omnibus addit, et dicit: «et mundus erit.» Si enim semel abjecta lepra mundatus est, quomodo adhuc mundus erit? Sed vide quia etiamsi mundetur quis a peccato, et non sit jam in opere peccati, ipsa tamen vestigia sceleris commissi purificatione indigent, et ea quam exposuimus, et aliis nihilominus quae mandantur in consequentibus. Observavimus enim ad hoc quod scriptum est de lepra, «in qua die mundatus fuerit,» post haec inter caetera quae mandantur, tertio dictum esse, «et mundus erit,» et iterum ad ultimum scriptum esse, «et mundabitur.» Unde mihi videtur esse quasdam et in ipsa purificatione differentias, et, ut ita dixerim, profectus quosdam purgationum. Potest enim et de illo qui cessat a peccato dici, «et mundus erit,» sed non statim ita mundus videbitur, ut ad summam puritatis accesserit. Denique addit his quae dixerat, «in quacunque die mundatus fuerit, et emittetur, inquit, viva gallina in campum, et lavabit vestimenta sua, is qui purificatur.» Post haec autem, «omnem, inquit, pilum radet.» Et addit: «et lavabitur in aqua.» Et post haec additur: «Et mundus erit.» Neque enim sufficit quod in responsione dixerat
11. But note this too: how, when he has said above, "This is the law of the leper on the day on which he has been cleansed" (Lev. 14:2), he now adds to all these things and says, "and he shall be clean." For if he has been cleansed, the leprosy once cast off, how will he yet be clean? But see that, even if someone is cleansed from sin and is no longer in the work of sin, the very traces of the crime committed nevertheless need purification, both the one we have set out, and no less the others that are commanded in what follows. For we have observed that, after what is written about leprosy, "on the day on which he has been cleansed," it is afterwards said a third time among the other things commanded, "and he shall be clean," and again at the last it is written, "and he shall be cleansed." Whence it seems to me that there are certain distinctions even in purification itself, and, so to speak, certain stages of advance in the purgings. For it can be said also of him who ceases from sin, "and he shall be clean"; but he will not at once appear so clean as to have reached the summit of purity. Finally he adds to what he had said: "on whatever day he has been cleansed, the live hen too," it says, "shall be sent out into the field, and he who is being purified shall wash his garments" (Lev. 14:7 ff.). And after this, "he shall shave," it says, "every hair." And he adds: "and he shall be washed in water." And after this is added: "And he shall be clean." For it is not enough that in the answer he had said
Editors' notes and page, col. 504
Footnotes
(38) ‹call not in view› · call in col 504
Mss., « emittitur. » Libb. editi, « dimittitur. »
The manuscripts read "emittitur" (is let go out); the printed books, "dimittitur" (is let go).
(printed under page 256)
(39) ‹quae mandantur› · call in col 504
Libb. editi, « alia nihilominus quae mandatur. » Sed mss. ut in nostro textu.
The printed books read "alia nihilominus quae mandatur" (other things nonetheless which is commanded); but the manuscripts read as in our text.
(printed under page 256)
Page
- running head: ORIGENIS 504
- marginal letters: A ‹non ipse sacerdos›; B ‹catorum, etiam haec›; C ‹est, quomodo adhuc›; D ‹serit. Denique addit›
- old-edition numerals: (none)
« mundus erit, » nisi adjecisset etiam haec. Sordida ergo vestimenta habuit usque adhuc iste, qui purificatur a lepra, etiam post aspersionem, et nunc lavare ea jubetur. Quae tamen vestimenta, non mihi per omnia malae texturae videntur fuisse. Alioquin abjici ea magis quam lavari praeciperet. In quo ostenditur neque per omnia alienam fuisse a Deo conversationem ejus, neque pure omnino et integre custoditam, non enim lavaret vestimenta, nisi fuissent sordida, nec iterum lotis eis uteretur, si fuissent textrini in omnibus alieni. Quod autem radi jubetur omnem pilum, puto quod omne quidquid emortui operis animae positae in peccatis exortum est (hoc enim nunc pili nominantur), jubeatur abjicere. Peccator enim omne quod ei sive in consilio natum est, sive in verbo, sive in opere, expedit si vere purificari vult, ut eradat, et abjiciat, nec residere aliquid patiatur. Sanctus autem servare debet omnem capillum, et si possibile est, nec ascendere debet ferrum super caput ejus, ne abscindere aliquid de cogitationibus suis sapientibus, aut dictis, aut operibus possit. Inde denique est, quod et Samueli ferrum dicitur non ascendisse super caput: sed et omnibus Nazaraeis, qui sunt justi, quia justus, sicut scriptum est, « omnia quaecunque fecerit, prosperabuntur, et folia ejus non decident. » Hinc et discipulorum Domini etiam capilli capitis dicuntur esse numerati: hoc est omnes actus, omnes sermones, omnes cogitationes eorum servantur apud Deum, quia justae, quia sanctae sunt. Peccatorum vero omne opus, omnis sermo, omnis cogitatio debet abscindi. Et hoc est quod dicitur: Ut omnis pilus corporis ejus radatur, et tunc erit mundus. Sed et hoc observa, quod non sufficit ei post purificationem, vel vestimenta lavisse, vel omnem pilum rasisse, nisi et lotus fuerit in aqua. Oportet namque eum abjicere omnes sordes, omnem immunditiam, non solum de vestimentis, sed et de proprio corpore, ut nulla in eo macula exstinctae leprae resideat. Tertio ergo nunc purificatus, ita demum dignus efficitur ingredi castra Domini, non tamen continuo permittitur ei introire domum suam, sed dicitur ut extra domum suam maneat septem diebus, et radat omnem pilum capitis et barbae, et superciliorum, quasi non suffecerit quod prius omnem pilum raserat, nunc additur, ut omnem pilum capitis et barbae, et superciliorum radat. Idem namque videbatur dictum in eo quod dixerat omnem pilum radendum. Sed non mihi videtur inanis esse ista repetitio. Vult enim peccatorem posteaquam fuerit mundus, posteaquam remissionem per poenitentiam acceperit peccatorum, de purgatione capitis admonere, et barbae, et superciliorum, velut si diceret ei: Ecce jam sanus factus
"he will be clean," unless He had added these things as well. So this man who is being purified from leprosy had soiled garments up to now, even after the sprinkling, and now he is ordered to wash them. Yet these garments do not seem to me to have been of bad weave in every respect. Otherwise He would have commanded them to be thrown away rather than washed. In this it is shown that his way of life was neither in every respect estranged from God, nor kept wholly purely and soundly; for he would not wash his garments unless they had been soiled, nor would he use them again once washed if they had been foreign to the weaver's craft in every respect. As for his being ordered to shave off every hair, I think he is ordered to cast away whatever has grown out of dead work of a soul set in sins (for these are now called hairs). For it is expedient for the sinner, if he truly wishes to be purified, to shave off and cast away everything that has been born in him, whether in counsel, or in word, or in deed, and not to allow anything to remain. But the saint ought to keep every hair, and if it is possible, iron ought not even to come up upon his head, lest it be able to cut away anything of his wise thoughts, or words, or works. That, in short, is why it is said of Samuel that iron did not come up upon his head (1 Sam. 1); and so also of all the Nazirites (Num. 6), who are the just, because the just man, as it is written, "whatever he does shall prosper, and his leaves shall not fall" (Ps. 1:3). Hence also the hairs of the head of the Lord's disciples are said to be numbered (Matt. 10:30): that is, all their acts, all their words, all their thoughts are kept with God, because they are just, because they are holy. But every work, every word, every thought of sinners ought to be cut off. And this is what is said (Lev. 14:8): That every hair of his body be shaved off, and then he will be clean. But observe this too, that it is not enough for him after the purification either to have washed his garments or to have shaved off every hair, unless he has also been washed in water. For he must cast away all filth, all uncleanness, not only from his garments but also from his own body, so that no stain of the extinguished leprosy remains in him. So now purified for the third time, he is at last made worthy to enter the camp of the Lord; yet he is not at once permitted to go into his own house, but it is said that he should stay outside his house seven days, and shave off all the hair of his head and beard and eyebrows; as though it had not been enough that he had earlier shaved off every hair, it is now added that he should shave off all the hair of his head and beard and eyebrows. For the same thing seemed to have been said in what He had said, that every hair was to be shaved. But this repetition does not seem to me to be idle. For He wishes to admonish the sinner, after he has become clean, after he has received the remission of sins through penance, about the cleansing of the head, and of the beard, and of the eyebrows, as if He were saying to him: See, now you have been made whole
Editors' notes and page, col. 505
Footnotes
¹⁶ ‹ferrum dicitur› · call in col 505 · scripture reference I Reg. I.
1 Kings [1 Samuel] 1.
¹⁷ ‹omnibus Nazaraeis› · call in col 505 · scripture reference Num. VI.
Numbers 6.
¹⁸ ‹scriptum est› · call in col 505 · scripture reference Psal. I, 3.
Psalm 1:3.
¹⁹ ‹esse numerati› · call in col 505 · scripture reference Matth. X, 30.
Matthew 10:30.
²⁰ ‹quod dicitur› · call in col 505 · scripture reference Levit. XIV, 8.
Leviticus 14:8.
²¹ ‹call not in view› · scripture reference ibid. XIV, 10.
The same, 14:10.
²² ‹[in]quit, in quo jugulatur› · call in col 506 (the numeral at the head of col 506 is unclear between 21 and 22; the words quoted are Lev. 14:13) · scripture reference ibid. 13.
The same, verse 13.
(printed under page 257)
(40) ‹call not in view› · call in col 505
Omnino. Codex Sangerm. habet, « in Domino. » Infra libb. editi, « jubet omnem pilum ..... exortum est. Hoc enim pili nomine jubetur abjicere. » Sed omnes mss. ut in nostro textu.
"Altogether." The Saint-Germain manuscript has "in Domino" (in the Lord). Below, the printed books read "he commands every hair ..... has sprung up. For under the name of hair he is commanded to cast this away." But all the manuscripts read as in our text.
(printed under page 257)
Page
- running head: 505 IN LEVITICUM HOMILIA VIII. (spread across the page; 506 at the outer corner)
- marginal letters: A « mundus erit, » nisi adjecisset; B natum est, sive in verbo; C tur apud Deum, quia justae; D pitis et barbae, et superciliorum
- old-edition numerals: 235 before esse ista repetitio
es, vide ne ultra capitis contrahas culpam. Capitis enim peccatum est, aliter quam fides Ecclesiae continet, de divinis sentire dogmatibus. In barba vero, ut meminerit se virilis aetatis deposuisse peccata, et conversus fiat sicut infans. In superciliis autem arrogantiam dejiciat, et male elatum ut ad humilitatem Christi inclinet supercilium. Secundo ergo ad hunc modum omnis pilus corporis raditur. Et sicut haec geminantur, ita et vestimenta semel in prima purificatione lavisse non sufficit, sed secundo praecipitur ut lavet vestimenta sua et corpus suum aqua, et tunc quarto additur, « et mundus erit. » Haec autem fiunt intra castra quidem posito eo, adhuc tamen extra domum suam. Dicit enim, post septem dies « in die octava assumet sibi duos agnos. » Jam non alius assumit, sed ipse sibi assumit. « Duos, inquit, agnos immaculatos, et ovem unam anniculam immaculatam, et tres decimas similaginis conspersae in oleo, et cyathum olei unum, » post haec quinta purificatione purificatus consumetur. Ex his duobus agnis, unus quidem immolatur, et dicitur pro delicto, « in loco, inquit, in quo jugulatur pro peccato, et ubi holocaustomata fiunt in loco sancto. » Ecce jam dignus efficitur ut offerat sacrificium, qui potuit ad quintam purificationem pervenire, et hostia ejus Sancta sanctorum fit. Alius autem agnus holocaustum efficitur, in quo et repropitiari pro ipso sacerdos dicitur, ut purgetur. Igitur primus agnus, qui pro delicto est, videtur mihi virtutis ipsius formam tenere quam assumpsit is qui erat in peccatis, per quam potuit a se propellere affectum peccandi, et malorum veterum poenitudinem gerere: secundus vero agnus figuram tenere illius jam recuperatae virtutis, per quam abjectis et procul fugatis omnibus vitiis, integrum se, et in integro obtulit Deo, et dignus exstitit divinis altaribus. Ovis autem quae post agnos, assumitur quantum conjicere in tam difficilibus locis valemus, fecunditatem puto quod significet ejus, qui conversus est a peccato, et totum se obtulit Deo, qua post omnia in bonorum operum fetibus utitur, et innocentiae fructibus pollet. In tria ergo purificationis hujus, id est conversionis a peccato ratio dividitur. Prima est hostia, qua peccata solvuntur. Secunda est, qua anima convertitur ad Deum. Tertia est fecunditatis, et fructuum, quos in operibus pietatis is qui dicitur conversus, ostendit. Et quia tres istae sunt hostiae, idcirco subjungit et tres mensuras decimae similaginis assumendas, ut ubique intelligamus purificationem fieri non posse sine mysterio Trinitatis. Vide autem quod hic in quinta purificatione non assumitur farina, sed jam similam habet iste qui purificatur a peccatis, simila ei ascribitur, unde
see that you do not again contract guilt of the head. For it is a sin of the head to think about the divine doctrines otherwise than the faith of the Church holds. In the beard, that he may remember that he has laid aside the sins of manhood, and may be turned and become as an infant. In the eyebrows, that he may cast down arrogance and bend the wrongly raised brow to the humility of Christ. So in this way every hair of the body is shaved a second time. And just as these things are doubled, so too it is not enough to have washed the garments once in the first purification, but he is commanded a second time to wash his garments and his body in water, and then fourthly it is added (Lev. 14:10), "and he will be clean." These things are done while he is placed within the camp indeed, but still outside his own house. For it says that after seven days "on the eighth day he shall take for himself two lambs." Now another does not take them, but he takes them for himself. "Two lambs," it says, "without blemish, and one ewe a year old without blemish, and three tenths of fine flour mixed with oil, and one cup of oil"; after these things, purified by a fifth purification, he will be made perfect. Of these two lambs, one is sacrificed and is called for the trespass, "in the place," it says (Lev. 14:13), "in which it is slain for sin, and where the holocausts are made, in the holy place." See, now he who has been able to reach the fifth purification is made worthy to offer a sacrifice, and his victim becomes the holy of holies. The other lamb becomes a holocaust, in which the priest is also said to make propitiation again for him, that he may be cleansed. So the first lamb, which is for the trespass, seems to me to hold the form of that very virtue which he who was in sins took up, by which he was able to drive the inclination to sin away from himself and to bear repentance for his old evils; and the second lamb to hold the figure of that virtue now recovered, by which, all vices having been cast off and put far to flight, he offered himself whole, and in wholeness, to God, and became worthy of the divine altars. As for the ewe which is taken after the lambs, as far as we can conjecture in such difficult places, I think it signifies the fruitfulness of him who has been converted from sin and has offered himself wholly to God, by which after all things he enjoys the offspring of good works and abounds in the fruits of innocence. So the account of this purification, that is, of conversion from sin, is divided into three. The first is the victim by which sins are loosed. The second is that by which the soul is converted to God. The third is that of fruitfulness and of the fruits which he who is called converted shows in works of piety. And because these victims are three, He therefore adds that three measures of a tenth of fine flour are to be taken, that we may understand everywhere that purification cannot be done without the mystery of the Trinity. But see that here in the fifth purification it is not meal that is taken, but this man who is being purified from sins now has fine flour; fine flour is assigned to him, whence
Editors' notes and page, col. 506
Footnotes
(41) ‹call not in view› · call in col 506
Mss., « se. » Libb. editi, « semper. »
The manuscripts read "se" (himself); the printed books, "semper" (always).
(printed under page 257)
(42) ‹tres mensuras› · call in col 506
Et tres mensuras, etc. Sic habent mss. Libri vero editi, « et tres mensurae decimae similaginis assumendae sunt. Ubique, » etc.
"And three measures," etc. So the manuscripts have it. The printed books read "and three measures of a tenth of fine flour are to be taken. Everywhere," etc.
(printed under page 257)
Page
- running head: [IN LE]VITICUM HOMILIA VIII. 506
- marginal letters: A es, vide ne ultra; B agnos. » Jam non alius; C licto est, videtur mihi; D peccata solvuntur. Secunda
- old-edition numerals: (none)
habeat jam panem mundum, et haec oleo conspergitur. Sed et oleum ejus ad duos usus dividitur. Unum quo simila conspergitur, alium quo sacerdos accipit integram mensuram cyathi, ut ait. In quo ut ego sentio, et panis ejus pinguis efficitur pro misericordia, et oleum quo lux vera et scientiae ignis accenditur, per manus sacerdotis capiti ejus imponitur. Ita enim dicit: « Et statuet, inquit, eum sacerdos qui mundat eum in conspectu Domini, ad ostium tabernaculi testimonii. » Vides quia sacerdotis est statuere eum qui convertitur a peccato, ut stabilis esse possit, et ultra non fluctuare, nec moveri omni vento doctrinae. Statuit ergo eum non solum intra castra, sed ad ipsum ostium tabernaculi testimonii ante Dominum. Et posteaquam secundum ea quae superius dicta sunt, offeruntur hostiae pro purificatione, adhibet, inquit, et cyathum olei, et separat illud ante Dominum. « Et accipiet, inquit, sacerdos de sanguine, et ponet super extremam auriculam ejus dextram, et super extremam manum ejus dextram, et super extremum pedem ejus dextrum. » Et post haec, inquit, accipiet sacerdos non ipsum cyathum olei, sed ex ipso: « Et diffundet, inquit, in manum suam sinistram, et intinget digitum suum sacerdos in oleo, quod est in manu ejus sinistra, et asperget septies ante Dominum; » et iterum: « Ex eo quod superest in manu ejus sinistra, imponet super auriculam ejus qui purificatur dextram, et super extremam manum ejus dextram, et super extremum pedem ejus dextrum. » Et post haec: « Id quod relictum fuerit ex oleo, imponet, inquit, sacerdos de manu sua super caput ejus qui purificatur. » Vides quomodo ultimae et summae purificationis est, aurem purificari ut purus et mundus servetur auditus. Et manum dextram, ut munda sint opera nostra, nec aliquid immundum his admisceatur et sordidum. Sed et pedes purificandi sunt, ut ad opus bonum tantummodo dirigantur, nec ultra lapsus juventutis incurrant. Septies autem respergit sacerdos contra Dominum ex oleo. Post omnia etenim quae pro purificato celebrata sunt, postquam conversus et reconciliatus est Deo, post immolatas hostias, ordinis erat, ut et virtutem super eum septemplicem sancti Spiritus invitaret, secundum eum qui dixerat: « Redde mihi laetitiam salutaris tui, et spiritu principali confirma me. » Vel certe quoniam peccatorum corda Dominus in Evangelio testatur a septem daemonibus obsideri, competenter septies ante Dominum sacerdos in purificatione respergit, ut expulsio septem spirituum malignorum de purificati corde, septies excusso digitis oleo declaretur. Sic ergo conversis a peccato, purificatio quidem per illa omnia datur,
he may now have clean bread, and this is sprinkled with oil. But his oil too is divided for two uses: one with which the fine flour is sprinkled, the other in which the priest receives the whole measure of the cup, as it says. In this, as I think, both his bread is made rich for mercy, and the oil by which the true light and the fire of knowledge are kindled is put upon his head by the hands of the priest. For so it says: "And the priest who cleanses him," it says (Lev. 14:11), "shall set him in the sight of the Lord, at the door of the tabernacle of witness." You see that it belongs to the priest to set firm him who is being converted from sin, so that he may be able to be steadfast and no longer waver, nor be moved by every wind of doctrine. So he sets him not only within the camp, but at the very door of the tabernacle of witness before the Lord. And after the victims for the purification are offered according to what was said above, he applies, it says, the cup of oil too, and sets it apart before the Lord. "And the priest," it says (Lev. 14:14 and following), "shall take of the blood, and shall put it upon the tip of his right ear, and upon the extremity of his right hand, and upon the extremity of his right foot." And after this, it says, the priest shall take, not the cup of oil itself, but from it: "And he shall pour it," it says, "into his left hand, and the priest shall dip his finger in the oil which is in his left hand, and shall sprinkle seven times before the Lord"; and again: "Of what remains in his left hand he shall put upon the right ear of him who is being purified, and upon the extremity of his right hand, and upon the extremity of his right foot." And after this: "What is left of the oil," it says, "the priest shall put from his hand upon the head of him who is being purified." You see how it belongs to the last and highest purification that the ear be purified, so that the hearing may be kept pure and clean; and the right hand, so that our works may be clean and nothing unclean and filthy be mixed with them. But the feet too are to be purified, that they may be directed only to good work and no longer fall into the slips of youth. And the priest sprinkles some of the oil seven times towards the Lord. For after all the things that have been performed for the one purified, after he has been converted and reconciled to God, after the victims have been sacrificed, it was in order that he should also invoke upon him the sevenfold power of the Holy Spirit, according to him who had said (Ps. 50:14): "Restore to me the joy of Thy salvation, and strengthen me with a guiding spirit." Or surely, since the Lord testifies in the Gospel (Luke 11) that the hearts of sinners are besieged by seven demons, the priest fittingly sprinkles seven times before the Lord in the purification, so that the expulsion of the seven wicked spirits from the heart of the one purified may be declared by the oil shaken seven times from the fingers. So then to those converted from sin purification is indeed given through all those things,
Editors' notes and page, col. 507
Footnotes
²³ ‹call not in view› · scripture reference Levit. XIV, 11.
Leviticus 14:11.
²⁴ ‹call not in view› · scripture reference ibid., 14, et seqq.
The same, verse 14 and following.
²⁵ ‹qui dixerat› · call in col 507 · scripture reference Psal. L, 14.
Psalm 50 (51):14.
²⁶ ‹in Evangelio› · call in col 507 · scripture reference Luc. XI.
Luke 11.
²⁷ ‹non morietur› · call in col 508 · scripture reference Levit. XVI, 1 et seqq.
Leviticus 16:1 and following.
(printed under page 258)
(43) ‹Et diffundet› · call in col 507
Mss., « diffundet. » Libb. editi, « defundet. »
The manuscripts read "diffundet" (he shall pour out); the printed books, "defundet" (he shall pour down).
(printed under page 258)
Page
- running head: 507 ORIGENIS
- marginal letters: A habeat jam panem mundum; B cundum ea quae superius dicta sunt; C tremam manum ejus dextram, et super extremum; D septemplicem sancti Spiritus invitaret
- old-edition numerals: 236 before septies ante Dominum
quae superius diximus. Donum autem gratiae spiritus, per olei imaginem designatur, ut non solum purgationem consequi possit is qui convertitur a peccato, sed et Spiritu sancto repleri, quo et recipere priorem stolam, et annulum possit, et per omnia reconciliatus Patri in locum filii reparari, per ipsum Dominum nostrum Jesum Christum, cui est gloria et imperium in saecula saeculorum. Amen.
which we have spoken of above. But the gift of the grace of the Spirit is signified through the image of the oil, so that he who is converted from sin may not only be able to obtain cleansing, but also to be filled with the Holy Spirit, by Whom he may also receive the former robe and the ring, and, reconciled to the Father in all things, be restored to the place of a son, through our Lord Jesus Christ Himself, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA IX. De sacrificiis repropitiationis, et de duobus hircis, quorum unus sors est Domini, et unus apopompaei, qui dimittitur in eremum, et de ingressu pontificis in Sancta sanctorum.
HOMILY IX. On the sacrifices of propitiation, and on the two goats, of which one is the Lord's lot and one the scapegoat's, which is sent away into the desert, and on the entry of the high priest into the holy of holies.
1. Die propitiationis indigent omnes qui peccaverunt, et ideo inter solemnitates legis, quae figuras continent coelestium mysteriorum, una quaedam solemnitas habetur, quae dies propitiationis appellatur. Haec ergo quae nunc recitata sunt legislatio est solemnitatis ipsius, quae dies, ut diximus, propitiationis vocitata est. Sed videamus primo quid sibi velit litterae ipsius continentia, ut orantibus vobis, si tamen ita Domino supplicetis ut exaudiri mereamini, possimus accipere gratiam spiritus, per quam explanare valeamus mysteria quae continentur in lege. Defuncti sunt duo filii Aaron Nadab et Abiud, cum offerrent ignem alienum ad altare Domini. Necesse erat, ut coelesti doctrina instrueretur Aaron quomodo oporteret eum ad altare accedere, et quo supplicationum ritu propitium faceret Deum, uti ne in ea ipse incurreret, in quae incurrerant filii sui, incaute et inconvenienter accedentes ad altare Dei, alienum ignem, et non illum qui divinitus datus fuerat, offerentes. Propterea ergo de his hoc modo praefata est lex: « Et locutus est Dominus ad Moysen, posteaquam defuncti sunt duo filii Aaron dum offerrent ignem alienum ante Dominum. Et dixit Dominus ad Moysen: Loquere ad Aaron fratrem tuum, ut non intret omni hora in sancta interiora, quod est intra velum ante conspectum propitiatorii quod est supra arcam testimonii, et non morietur. » Ex quo ostenditur quod si in omni hora introeat in sancta non praeparatus, non indutus pontificalibus indumentis, neque hostiis quae statutae sunt praeparatis, neque propitiato prius Deo, morietur. Et juste quidem, tanquam qui non fecerit ea quae convenit fieri antequam accedatur ad altare Dei. Omnes nos iste sermo contingit, ad omnes pertinet quod hic loquitur lex; praecepit enim ut sciamus quomodo accedere debeamus ad altare Dei. Altare enim est super quod orationes nostras offerimus Deo, ut sciamus quomodo debeamus offerre, scilicet ut deponamus vestimenta sordida, quae est carnis immunditia, morum vitia, inquinamenta libidinum. Aut ignoras tibi quoque, id est omni Ecclesiae
1. All who have sinned have need of a day of propitiation, and therefore among the solemnities of the law, which contain figures of heavenly mysteries, there is held one particular solemnity which is called the day of propitiation. So these things which have now been read are the legislation of that solemnity, which, as we have said, has been named the day of propitiation. But let us first see what the content of the letter itself means, so that, as you pray (if indeed you so supplicate the Lord as to deserve to be heard), we may be able to receive the grace of the Spirit, by which we may be able to explain the mysteries contained in the law. The two sons of Aaron, Nadab and Abihu, died when they offered strange fire at the altar of the Lord. It was necessary that Aaron be instructed by heavenly teaching how he ought to approach the altar, and by what rite of supplications he should make God propitious, so that he himself might not fall into the things into which his sons had fallen, approaching the altar of God incautiously and unfittingly, offering strange fire and not that which had been given from God. Therefore the law spoke of these things beforehand in this way: "And the Lord spoke to Moses, after the two sons of Aaron had died while they were offering strange fire before the Lord. And the Lord said to Moses: Speak to Aaron your brother, that he not enter at every hour into the inner holy place, which is within the veil, before the face of the mercy seat that is upon the ark of the testimony, and he will not die" (Lev. 16:1 and following). From this it is shown that if he enters into the holy place at every hour unprepared, not clothed in the pontifical vestments, nor with the appointed victims prepared, nor with God first made propitious, he will die. And justly so, as one who has not done the things which are fitting to be done before one approaches the altar of God. This word touches us all; what the law says here pertains to all; for it has commanded that we should know how we ought to approach the altar of God. For the altar is that upon which we offer our prayers to God, that we may know how we ought to offer them: namely, that we lay aside the filthy garments, which is the uncleanness of the flesh, the vices of conduct, the defilements of lusts. Or do you not know that to you also, that is, to the whole Church
Editors' notes and page, col. 508
Footnotes
(44) ‹Nadab et Abiud› · call in col 508
Codex Sangerm. et alii, « Abiud, » sicque Septuaginta interpretes Exod. VI, 23, quanquam ex Hebraeo legendum esset, « Abiu, » vel « Abihu. »
The Saint-Germain manuscript and others read "Abiud", and so do the Seventy translators at Exodus 6:23, although from the Hebrew one ought to read "Abiu" or "Abihu".
(printed under page 258)
(45) ‹sermo contingit› · call in col 508
Omnes mss., « contingit. » Libb. editi, « constringit. »
All the manuscripts read "contingit" (touches); the printed books, "constringit" (binds).
(printed under page 258)
Page
- running head: ORIGENIS 508
- marginal letters: A quae superius diximus; B solemnitas habetur, quae dies; C incurrerant filii sui; D quidem, tanquam qui non fecerit
- old-edition numerals: (none)
Dei, et credentium populo sacerdotium datum? Audi quomodo Petrus dicit de fidelibus: « Genus, inquit, electum, regale sacerdotium, gens sancta, populus in acquisitionem. » Habes ergo sacerdotium, quia gens sacerdotalis es, et ideo offerre debes Deo hostiam laudis, hostiam orationum, hostiam misericordiae, hostiam pudicitiae, hostiam justitiae, hostiam sanctitatis. Sed ut haec digne offeras, indumentis tibi opus est mundis, et segregatis a reliquorum hominum communibus indumentis, et ignem divinum necessarium habes, non aliquem alienum a Deo, sed illum qui a Deo hominibus datur, de quo Filius Dei dicit: « Ignem veni mittere in terram, et quam volo ut accendatur. » Si enim non hoc, sed alio et huic contrario igni utamur, illo qui se transfigurat sicut angelum lucis, eadem sine dubio patiemur, quae Nadab passus est et Abiud. Praecipit ergo mandatum divinum, ut instruatur Aaron, ne omni hora intret in sancta ad altare, sed cum fecerit prius ea quae fieri mandantur, ne forte moriatur.
of God and to the people of believers, a priesthood has been given? Hear how Peter speaks of the faithful: "A chosen race," he says (1 Pet. 2:9), "a royal priesthood, a holy nation, a people for possession." You have, then, a priesthood, because you are a priestly nation, and therefore you ought to offer to God a sacrifice of praise, a sacrifice of prayers, a sacrifice of mercy, a sacrifice of chastity, a sacrifice of justice, a sacrifice of holiness. But that you may offer these worthily, you need clean garments, set apart from the common garments of other men, and you must have the divine fire, not some fire strange to God, but that which is given to men by God, of which the Son of God says (Luke 12:49): "I came to cast fire upon the earth, and how I wish that it be kindled." For if we use not this but another fire, contrary to this, the fire of him who transforms himself as an angel of light, we shall without doubt suffer the same things that Nadab and Abihu suffered. So the divine command orders that Aaron be instructed not to enter at every hour into the holy place to the altar, but only when he has first done the things that are commanded to be done, lest perhaps he die.
2. Sed primo omnium ostendamus quomodo haec quae de sacrificiis conscribuntur, figuras esse Apostolus dicit et formas, quarum veritas in aliis ostendatur, ne forte auditores praesumere nos arbitrentur, et legem Dei in alium sensum quam scripta est, violenter inflectere, quippe si nulla in his quae asserimus, apostolica praecedat auctoritas. Paulus ergo ad Hebraeos scribens, eos scilicet qui legem quidem legerent et haec meditata haberent, et bene nota, sed indigerent intellectu, qualiter sentiri de sacrificiis debeat, hoc modo dicit: « Non enim in sancta manufacta introivit Jesus exemplaria verorum, sed in ipsum coelum, ut appareat nunc vultui Dei pro nobis. » Et iterum dicit de hostiis: « Hoc enim fecit semel seipsum hostiam offerendo. » Sed quid de his singulatim quaerimus testimonia? Omnem epistolam ipsam ad Hebraeos scriptam si quis recenseat, et praecipue eum locum, ubi pontificem legis confert pontifici repromissionis, de quo scriptum est: « Tu es sacerdos in aeternum secundum ordinem Melchisedech, » inveniet quomodo omnis hic locus Apostoli, exemplaria et formas ostendit esse rerum vivarum et verarum, illa quae in lege scripta sunt. Oportet ergo nos quaerere pontificem, qui semel in anno, id est per omne hoc praesens saeculum, sacrificium obtulit Deo, indutus veste, cujus, Domino juvante, quae sit qualitas ostendemus. « Tunica, inquit, linea sanctificata induetur. » Linum de terra oritur, tunica ergo sanctificata linea induitur verus pontifex Christus, cum naturam terreni corporis sumit. De corpore enim
2. But first of all let us show how the Apostle says that these things which are written about the sacrifices are figures and forms, whose truth is shown in other things, lest perhaps our hearers think that we are presuming, and violently bending the law of God into a sense other than that in which it was written, as would be the case if no apostolic authority went before the things we assert. So Paul, writing to the Hebrews, that is, to those who read the law and had pondered these things and knew them well, but lacked understanding of how one ought to think about the sacrifices, speaks in this way (Heb. 9:24): "For Jesus did not enter into a holy place made by hands, copies of the true things, but into heaven itself, that He may now appear before the face of God for us." And again he says of the victims (Heb. 7:27): "For this He did once for all by offering Himself as a victim." But why do we seek testimonies about these things one by one? If anyone reviews the whole Epistle written to the Hebrews, and especially the place where he compares the high priest of the law with the high priest of the promise, of whom it is written (Ps. 109:4): "Thou art a priest for ever according to the order of Melchizedek," he will find how this whole passage of the Apostle shows that the things written in the law are copies and forms of living and true things. We must therefore seek the high priest who once in the year, that is, through the whole of this present age, offered a sacrifice to God, clothed in a garment whose character, with the Lord's help, we shall show. "He shall put on," it says (Lev. 16:4), "a sanctified linen tunic." Linen springs from the earth; so Christ, the true high priest, puts on a sanctified linen tunic when He takes the nature of an earthly body. For of the body
Editors' notes and page, col. 509
Footnotes
²⁸ ‹call not in view› · scripture reference I Petr. II, 9.
1 Peter 2:9.
²⁹ ‹call not in view› · scripture reference Luc. XII, 49
Luke 12:49.
³⁰ ‹modo dicit› · call in col 509 · scripture reference Hebr. IX, 24.
Hebrews 9:24.
³¹ ‹de hostiis› · call in col 509 · scripture reference Hebr. VII, 27.
Hebrews 7:27.
³² ‹scriptum est› · call in col 509 · scripture reference Psal. CIX, 4.
Psalm 109 (110):4.
³³ ‹Tunica, inquit› · call in col 509 · scripture reference Levit. XVI, 4
Leviticus 16:4.
³⁴ ‹call not in view› · scripture reference Genes. III, 19.
Genesis 3:19.
³⁵ ‹call not in view› · scripture reference Levit. XVI, 4.
Leviticus 16:4.
³⁶ ‹call not in view› · scripture reference I Cor. XII, 23.
1 Corinthians 12:23.
³⁷ ‹Non enim, inquit› · call in col 510 · scripture reference Exod. XX, 26 ; Levit. XVI, 4.
Exodus 20:26; Leviticus 16:4.
(printed under page 259)
(46) ‹call not in view› · call in col 509
Mss., « intret. » Libb. editi, « intraret. » Paulo post mss., « seipsum hostiam offerendo. » In libb. editis deest, « hostiam. »
The manuscripts read "intret" (should enter); the printed books, "intraret" (should have entered). A little after, the manuscripts read "seipsum hostiam offerendo" (by offering himself as a victim); in the printed books "hostiam" is wanting.
(printed under page 259)
(47) ‹call not in view› · call in col 509
Mss., « resuscitare. » Libb. editi, « suscitare. »
The manuscripts read "resuscitare" (to rekindle); the printed books, "suscitare" (to stir up).
(printed under page 259)
Page
- running head: 509 IN LEVITICUM HOMILIA IX. (spread across the page; 510 at the outer corner)
- marginal letters: A clesiae Dei, et credentium; B igni utamur, illo qui; C gem quidem legerent; D in lege scripta sunt
- old-edition numerals: 237 before est (« Tu es sacerdos)
dicitur, quia terra sit, et in terram ibit. Volens ergo Dominus et Salvator meus, hoc quod in terram ierat resuscitare, terrenum suscepit corpus, ut id elevatum de terra, portaret ad coelum. Et hujus mysterii tenet figuram hoc, quod in lege scribitur, ut linea tunica pontifex induatur. Sed quod addidit sanctificata, non otiose audiendum est. Sanctificata namque fuit tunica carnis Christi, non enim erat ex semine viri concepta, sed ex sancto Spiritu generata. « Et femoralia, inquit, linea sint super corpus ejus. » Femorale indumentum est, quo pudenda corporis contegi et constringi solent. Si ergo aspicias Salvatorem meum suscepisse quidem corpus, et in corpore positum, egisse humanos actus, id est vescendi, et bibendi, et caetera similia: hoc autem solum opus non egisse quod ad pudenda corporis pertinet, carnemque ejus neque nuptiis, neque filiorum, procreationi patuisse, invenies qualiter femoralia linea sanctificata habuerit, ut vere de ipso dici debeat, quia « inhonestiora nostra abundantiorem habent honorem. » Considera tamen et ipsum pontificis habitum, quia quod per naturam minus in eo honestum videtur, indutis femoralibus lineis, et zona constrictis, etiam secundum litteram de eo convenit dici, quia « inhonestiora nostra abundantiorem honestatem habent. » Ita ergo et omnis qui in castitate vivens imitatur Christum, hoc solum de humanis actibus nescientem, ipse etiam lineis femoralibus sanctificatis indutus est, et inhonestioribus suis abundantiorem circumdedit honestatem. Tunica ergo linea sanctificata induitur, et femoralia linea super corpus ejus sunt. Sed ne forte femoralia haec quibus pudenda conteguntur, resoluta defluant, et turpitudinem revelent, aut retegant, adjungit: « Non enim, inquit, facies gradus ad altare, ne forte in his reveletur turpitudo tua. » Ne ergo turpitudo tua defluentibus femoralibus reveletur, zona, inquit, femoralia constringantur. Quodam tempore exponentes Joannem Baptistam, et alias Jeremiam, quod Jeremias quidem zonam, Joannes vero pelliceam zonam circa lumbos habuisse diceretur, sufficienter ostendimus quomodo per haec declaretur indicia pars illa corporis apud hujusmodi viros ita emortua, ut neque vel levis motus, neque alius quisquam in lumbis eorum fuisse crederetur, sed sola castitas, et pura pudicitia. Zona ergo pontifex linea cingitur, et cidarim lineam imponit super caput suum, omnia linea. Cidaris quod dicitur ornatus quidam est, qui capiti superponitur, quo utitur pontifex in offerendis hostiis, vel caeteri sacerdotes. Sed unusquisque nostrum ornare
it is said that it is earth and will go into the earth (Gen. 3:19). So my Lord and Saviour, wishing to raise up again what had gone into the earth, took up an earthly body, so that, having lifted it from the earth, He might carry it to heaven. And what is written in the law, that the high priest should be clothed in a linen tunic, holds the figure of this mystery. But that it added "sanctified" is not to be heard idly. For the tunic of Christ's flesh was sanctified: it was not conceived from the seed of a man, but begotten of the Holy Spirit. "And let there be linen breeches," it says (Lev. 16:4), "upon his body." Breeches are the garment by which the private parts of the body are usually covered and bound. So if you observe that my Saviour did indeed take up a body, and, set in the body, did human acts, that is, eating and drinking and the other like things, but did not do that one work alone which pertains to the private parts of the body, and that His flesh was open neither to marriage nor to the procreation of children, you will find how He had sanctified linen breeches, so that it may truly be said of Him that "our less honourable parts have more abundant honour" (1 Cor. 12:23). Consider, however, the very dress of the high priest too: since what by nature seems less seemly in him is constrained by the linen breeches put on and by a girdle, it is fitting that it be said of him, even according to the letter, that "our less honourable parts have more abundant seemliness." So then everyone, too, who, living in chastity, imitates Christ, Who knew this one thing alone of human acts not, is himself also clothed with sanctified linen breeches, and has surrounded his less honourable parts with more abundant seemliness. So he puts on a sanctified linen tunic, and linen breeches are upon his body. But lest perhaps these breeches by which the private parts are covered should come loose and slip down, and uncover or expose the shame, it adds: "For you shall not make steps up to the altar," it says (Exod. 20:26; Lev. 16:4), "lest perhaps your shame be uncovered upon them." So lest your shame be uncovered by the breeches slipping down, let the breeches, it says, be bound with a girdle. At one time, expounding John the Baptist, and at another Jeremiah, because Jeremiah was said to have had a girdle, and John a leather girdle, about the loins, we showed sufficiently how by these signs it is declared that that part of the body was so dead in such men that it was believed there was neither even a slight motion nor anything else in their loins, but only chastity and pure modesty. So the high priest is girded with a linen girdle, and puts a linen mitre upon his head, all of linen. What is called a mitre is a certain ornament which is put upon the head, which the high priest uses in offering the victims, or the other priests. But each one of us to adorn
Editors' notes and page, col. 510
Footnotes
(48) ‹call not in view› · call in col 510
Codex Sangerm., « nostrum. »
The Saint-Germain manuscript reads "nostrum" (our).
(printed under page 259)
(49) ‹pudenda conteguntur, resoluta› · call in col 510
Cod. Sangerm., « dissoluta. »
The Saint-Germain manuscript reads "dissoluta" (loosened).
(printed under page 259)
(50) ‹declaretur indicia› · call in col 510
Omnes mss., « indicia. » Libb. editi, « indicari. »
All the manuscripts read "indicia" (signs); the printed books, "indicari" (to be indicated).
(printed under page 259)
Page
- running head: [IN LE]VITICUM HOMILIA IX. 510
- marginal letters: A dicitur, quia terra sit; B et caetera similia; C ralibus sanctificatis indutus est; D modi viros ita emortua
- old-edition numerals: (none)
debet caput suum sacerdotalibus ornamentis. Etenim quia omnis viri caput Christus est, quicunque ita agit ut ex actibus suis conferat gloriam Christo, caput suum qui est Christus ornavit. Potest et alio modo in nobis intelligi capitis ornatus. Quoniam quidem quod est in nobis primum ac summum, et caput omnium, mens est, ad dignitatem pontificiam excolit caput suum, si quis mentem suam adornaverit sapientiae disciplinis. Ista igitur sunt quibus indui praecipitur pontifex, et ita demum introire in sancta, ne haec non habens moriatur.
his head with priestly ornaments. For since the head of every man is Christ, whoever acts so as to bring glory to Christ by his deeds has adorned his head, which is Christ. The adornment of the head can also be understood in us in another way. Since what is first and highest in us, and the head of all, is the mind, a man cultivates his head to pontifical dignity if he has adorned his mind with the disciplines of wisdom. These, then, are the things with which the high priest is commanded to be clothed, and only so to enter into the holy place, lest, not having them, he die.
3. Jam vero de hostiis quaedam quidem ipsius mandantur debere esse pontificis, quaedam vero a populo sumendae. Ipsius enim dicitur vitulus, quod est in animalibus pretiosius et robustius. Et secundum animal aries, quod in ovibus sine dubio pretiosius est. A populo vero munera jubentur offerri, aries a principibus, et hirci duo a populo. Unus qui dimittatur in eremum, qui et apopompaeus nominatur, et unus qui Domino offeratur. Si esset omnis populo Dei sanctus, et omnes essent beati, non fierent duae sortes super hircis: et unus quidem sortem ferret, ut dimitteretur in eremum, alius vero ut Domino offerretur, sed esset sors una, et hostia una Domino soli. Nunc vero quoniam in multitudine eorum qui accedunt ad Dominum, sunt quidam Domini, alii autem sunt, qui mitti ad eremum debeant, id est qui abjici merentur, et separari ab hostia Domini: propterea pars hostiae quae offertur a populo, id est unus solus hircus Domino immolatur, alius autem abjicitur, et in eremum dimittitur, et apopompaeus nominatur. Sors tamen cadit super utrumque, et ille quidem qui in eremum dimittitur, dicitur quod ipse auferat super se peccata filiorum Israel, et injustitias eorum, et iniquitates ipsorum. Non enim ille hircus qui Domini sors efficitur, sed ille cujus sors est ut in eremum dimittatur, auferre ea dicitur, secundum illud, credo, quod scriptum est: « Dedi commutationem tuam Aegyptum, et Aethiopiam, et Soenem pro te, ex quo tu honorabilis factus es in conspectu meo. » Peccata igitur eorum qui poenitentiam egerunt, et eorum qui dereliquerunt malitiam, super capita sua suscipiunt hi qui effecti sunt in sorte ejus, qui in eremum dimittitur, qui seipsos dignos tali ministerio, vel hujusmodi sorte fecerunt. Convenit autem velut econtrario aptari his et illud quod dictum est: « Qui habet dabitur ei. » Sicut enim qui habet justitias dabitur ei: ita et qui habet peccata, in tantum ut in sorte apopompaei inveniatur illius qui in eremum emittitur; addentur ei ea quae abstergentur a sanctis, ut et in ipsis compleatur quod scriptum est: « Ab eo autem qui non
3. Now of the victims, some are commanded to be the high priest's own, but others to be taken from the people. For a calf is said to be his own, which among animals is more precious and stronger; and as a second animal a ram, which among sheep is without doubt more precious. But gifts are ordered to be offered from the people: a ram from the princes, and two goats from the people; one to be sent away into the desert, which is also called the scapegoat, and one to be offered to the Lord. If the whole people of God were holy, and all were blessed, there would not be two lots cast over the goats, one goat taking the lot to be sent away into the desert and the other to be offered to the Lord; but there would be one lot, and one victim for the Lord alone. But now, since in the multitude of those who approach the Lord some are the Lord's, while there are others who must be sent to the desert, that is, who deserve to be cast off and separated from the Lord's victim, for this reason, of the victim offered by the people, only one goat is sacrificed to the Lord, while the other is cast off and sent away into the desert and is called the scapegoat. Yet the lot falls upon both, and of the one that is sent away into the desert it is said that it carries away upon itself the sins of the children of Israel, and their injustices, and their iniquities. For it is not the goat that becomes the Lord's lot, but the one whose lot is to be sent away into the desert, that is said to carry these away, according, I believe, to what is written (Isa. 43:3): "I have given Egypt as your exchange, and Ethiopia, and Soene for you, since you have been made honourable in My sight." So the sins of those who have done penance, and of those who have forsaken wickedness, are taken upon their own heads by those who have been placed in the lot of him who is sent away into the desert, who have made themselves worthy of such a ministry, or of a lot of this kind. And by contrast, that saying also fits these (Matt. 13:12): "He who has, to him it will be given." For just as to him who has righteous deeds it will be given, so also to him who has sins, to such a degree that he is found in the lot of the scapegoat that is sent out into the desert, will be added the things that are wiped away from the saints, so that in them also may be fulfilled what is written (Matt. 13:12): "But from him who does not
Editors' notes and page, col. 511
Footnotes
³⁸ ‹scriptum est› · call in col 511 · scripture reference Isa. XLIII, 3.
Isaiah 43:3.
³⁹ ‹dictum est› · call in col 511 · scripture reference Matth. XIII, 12.
Matthew 13:12.
⁴⁰ ‹scriptum est› · call in col 511 · scripture reference ibid.
The same place.
⁴¹ ‹call not in view› · scripture reference Levit. XVI, 10 et 21.
Leviticus 16:10 and 21.
⁴² ‹Mortuus est, inquit› · call in col 512 · scripture reference Luc. XVI, 22.
Luke 16:22.
(printed under page 260)
(51) ‹call not in view› · call in col 511
Mss., « sumendae. » Libb. editi, « sumenda. »
The manuscripts read "sumendae"; the printed books, "sumenda" (to be taken; differing in agreement).
(printed under page 260)
(52) ‹et Soenem› · call in col 511
Mss., « Soenem. » Libb. editi, « Syenem. »
The manuscripts read "Soenem"; the printed books, "Syenem" (Syene).
(printed under page 260)
Page
- running head: 511 ORIGENIS
- marginal letters: A debet caput suum sacerdotalibus; B secundum animal aries; C offertur a populo, id est; D ejus, qui in eremum dimittitur
- old-edition numerals: 238 before meo (« ... in conspectu)
habet, etiam quod habet auferetur ab eo, » ut ei addatur qui habet multas mnas peccatorum. Verum quoniam is qui in sorte Domini est, spem gerit non in praesenti saeculo, sed in futuro, et cujus sors Dominus est, quotidie moritur; propterea is quidem super quem sors Domini cecidit, jugulatur, et moritur, ut sanguine suo purificet populum Dei; ille autem qui in sortem contrariam ceciderit, non est dignus ut moriatur, quia qui in sorte Domini est non est de hoc mundo: ille vero de hoc mundo est, qui in mundo dimittitur, et mundus quod suum est diligit. Ideo non occiditur, nec dignus est jugulari ad altare Dei, nec sanguis ejus ad basim altaris meretur effundi.
have, even what he has will be taken away from him," so that it may be added to him who has many minas of sins. But since he who is in the Lord's lot bears his hope not in the present age but in the age to come, and he whose lot is the Lord dies daily, therefore the one upon whom the Lord's lot has fallen is slain and dies, that he may purify the people of God with his blood; but the one that has fallen into the contrary lot is not worthy to die, because he who is in the Lord's lot is not of this world, whereas the one that is sent away into the world is of this world, and the world loves what is its own. Therefore he is not killed, nor is he worthy to be slain at the altar of God, nor does his blood deserve to be poured out at the base of the altar.
4. Sed videamus quis est hic qui accipit eum, cujus sors apopompaei facta est, ut eum ejiciat in eremum. « Homo, inquit, paratus accipiet hircum, qui venerit in sortem ejus, cui ceciderit sors apopompaei, et adducet eum in eremum. » Finis sortis istius eremus est, id est locus desertus, desertus virtutibus, desertus Deo, desertus justitia, desertus Christo, desertus omni bono. Et nos ergo singulos manet sors una e duabus. Aut enim bene agentes, sors Domini sumus, aut male agentes sors nostra nos ducit ad eremum. Vis tibi evidenter ostendam quomodo istae duae sortes semper operentur, et unusquisque nostrum aut sors Domini, aut sors apopompaei vel eremi fiat? Considera in Evangeliis illum divitem viventem splendide et luxuriose, et Lazarum ad januam ejus jacentem, ulceribus plenum, et cupientem saturari de micis quae cadebant de mensa divitis, quis finis designatur utriusque: « Mortuus est, inquit, Lazarus, et abductus est ab angelis in sinum Abrahae. Similiter autem et dives, et abductus est ad infernum in locum tormenti. » Animadvertis evidenter loca sortis utriusque distincta. Vide etiam qui sunt qui abducunt, angeli, inquit, qui semper parati sunt ad abducendum. Ministri enim Dei sunt ad hoc ipsum destinati, qui impleant sortem quam tibi ipse paraveris. Si enim bene vixeris, si fregeris esurienti panem tuum ex animo, et nudum vestieris, rectum judicium judicaveris, iniquo adversum iniquitatem suam restiteris, nec posueris consilium tuum cum his qui laqueos innocentibus parant, sortem tuam facies Dominum. Si vero libidini inservias, voluptatis amator sis magis quam Dei, saeculum diligas, malitiam non oderis, sortem tuam fecisti apopompaei, ut abducaris in eremum per manum ministri Dei, qui in hoc ipsum a Deo ordinatus est: et ideo paratus appellatur, quia personam nullius erubescit, nec divitis, nec potentis, nec regis, nec sacerdotis. Vis autem scire quia ad nos pertinent
4. But let us see who this is that receives the goat whose lot has become that of the scapegoat, to drive it out into the desert. "A ready man," it says (Lev. 16:10 and 21), "shall take the goat which has come into his lot, upon which the scapegoat's lot has fallen, and shall lead it into the desert." The end of this lot is the desert, that is, a deserted place: deserted by virtues, deserted by God, deserted by justice, deserted by Christ, deserted by every good. So for us too, each one, one lot of the two awaits. For either, doing well, we are the Lord's lot, or, doing ill, our lot leads us to the desert. Do you want me to show you plainly how these two lots are always at work, and how each one of us becomes either the Lord's lot or the lot of the scapegoat, or of the desert? Consider in the Gospels that rich man living splendidly and luxuriously, and Lazarus lying at his gate full of sores and longing to be filled with the crumbs that fell from the rich man's table, and what end is marked out for each: "Lazarus died," it says (Luke 16:22), "and was carried away by angels into Abraham's bosom. Likewise also the rich man, and he was carried away to hell, into the place of torment." You notice plainly the places of the two lots set apart. See also who they are who carry away: angels, it says, who are always ready to carry away. For they are ministers of God appointed for this very purpose, to fulfil the lot which you have prepared for yourself. For if you live well, if you break your bread to the hungry from the heart, and clothe the naked, judge right judgement, resist the unjust man against his injustice, and do not join your counsel with those who lay snares for the innocent, you will make the Lord your lot. But if you are a slave to lust, a lover of pleasure rather than of God, if you love the world and do not hate wickedness, you have made your lot that of the scapegoat, so that you are led away into the desert by the hand of the minister of God, who has been ordained by God for this very purpose; and he is therefore called ready, because he respects the person of no one, neither of the rich, nor of the powerful, nor of a king, nor of a priest. But do you want to know that the things which are said pertain to us?
Editors' notes and page, col. 512
Footnotes
⁴¹ ‹Homo, inquit› · call in col 512 · scripture reference Levit. XVI, 10 et 21.
Leviticus 16:10 and 21.
(printed under page 260) ⁴² ‹Mortuus est, inquit› · call in col 512 · scripture reference Luc. XVI, 22.
Luke 16:22.
(printed under page 260)
(53) ‹tibi evidenter› · call in col 512
In libb. antea editis deest, « evidenter, » quod restituitur ex mss.
In the books previously printed "evidenter" (plainly) is wanting; it is restored from the manuscripts.
(printed under page 260)
(54) ‹locum tormenti› · call in col 512
Codex Sangerm. « in sinus Abraham. Similiter et dives abductus est in locum tormenti. »
The Saint-Germain manuscript reads "into the bosoms of Abraham. Likewise the rich man too was led away into the place of torment."
(printed under page 260)
(55) ‹abducunt› · call in col 512
Libb. editi, « adducunt, » et paulo post. « ad adducendum. » Sed mss. ut in nostro textu. Caeterum consule Huetium Origenianorum lib. II, quaest. 5, num. 34.
The printed books read "adducunt" (lead to), and a little after, "ad adducendum" (for leading to); but the manuscripts read as in our text. For the rest, consult Huet, Origeniana book II, question 5, no. 34.
(printed under page 260)
Page
- running head: ORIGENIS 512
- marginal letters: A habet, etiam quod habet; B cujus sors apopompaei facta est; C xuriose, et Lazarum; D tuum cum his qui laqueos
- old-edition numerals: (none)
quae dicuntur? Animalia haec quae sortes istas excipiunt, non sunt immunda, nec aliena ab altaribus Dei, sed munda sunt, et quae in sacrificiis offerri solent; ut scias haec figuram tenere non eorum qui extra fidem sunt, sed eorum qui in fide sunt. Hircus enim animal mundum est, et divinis altaribus consecratum. Et tu ergo per gratiam baptismi consecratus es altaribus Dei, et animal factus es mundum. Sed si non custodias mandatum illud Domini quod dixit: « Ecce sanus factus es, jam noli peccare, ne quod tibi deterius contingat; » sed cum esses mundus, rursum te peccati inquinamento maculasti, et ex virtute ad libidinem, ex puritate ad immunditiam declinasti, tuo vitio, cum animal mundum fueris, sorti te apopompaei eremique tradidisti.
These animals which receive these lots are not unclean, nor strangers to the altars of God, but are clean, and of the kind that are customarily offered in sacrifices; so that you may know that these things hold the figure not of those who are outside the faith, but of those who are in the faith. For the goat is a clean animal, and consecrated to the divine altars. You too, then, have been consecrated through the grace of baptism to the altars of God, and have been made a clean animal. But if you do not keep that commandment of the Lord which He spoke: "Behold, you have been made well; sin no more, lest something worse befall you" (John 5:14), but, though you were clean, you have stained yourself again with the defilement of sin, and have turned aside from virtue to lust, from purity to uncleanness, then by your own fault, though you were a clean animal, you have handed yourself over to the lot of the scapegoat and of the desert.
5. Potest fortassis et alio modo homo paratus et mundus, qui abducit eum cujus sors venit in eremum, et eo ipso quo educit eum, quasi qui immundum contigerit, dicitur lavare vestimenta sua ad vesperam, et esse mundus, etiam ipse Dominus et Salvator noster intelligi ex ea parte, qua naturae nostrae, id est carnis et sanguinis vestimenta suscepit, quae in vespera laverit: propter quod et dudum propheta de eo dixerat: « Et vidi Jesum sacerdotem magnum, indutum vestimenta sordida, et diabolum stantem a dextris ejus, ut contradiceret ei. » Lavit ergo in vino, id est in sanguine suo stolam suam in vespera, et factus est mundus. Et inde fortassis erat quod post resurrectionem Mariae volenti pedes ejus tenere, dicebat: « Noli me tangere. » Vis autem adhuc videre, et aliam duarum sortium formam? Considera duos illos, qui tempore crucis ejus unus a dextris, et unus a sinistra ejus pependerunt latrones, et vide illum qui confitebatur Dominum, sortem factum esse Domini, et abductum esse sine mora ad paradisum, illum vero alium blasphemantem, sortem factum esse apopompaei, qui in eremum abduceretur inferni. Sed et in eo quod dicitur, quia affixit cruci suae principatus, et potestates contrarias, et triumphavit eas, sortem in eis apopompaei complevit, et tanquam homo paratus abduxit eas in eremum. Denique et in Evangelio Dominus dicit, quia « cum exierit de homine immundus spiritus, vadit per loca deserta, quaerens requiem, et non invenit. » Sic ergo potest et Salvator noster homo paratus intelligi, qui sortem quidem Domini, Ecclesiam suam fecerit, eamque divino consecrarit altari, sortem vero apopompaei contrarias fecerit potestates, spiritus nequitiae, et mundi hujus rectores tenebrarum harum, quos, sicut dicit Apostolus,
5. Perhaps in another way also the ready and clean man, who leads away him whose lot has come out for the desert, and who by the very act by which he leads him out is said, as one who has touched something unclean, to wash his garments at evening and to be clean, can be understood of our Lord and Saviour Himself, in that respect in which He took up the garments of our nature, that is, of flesh and blood, which He washed at evening: on account of which the prophet also had said of Him long before: "And I saw Jesus the great priest, clothed in filthy garments, and the devil standing at his right hand, to contradict him" (Zech. 3:1 and 3). He washed therefore in wine, that is in His own blood, His robe at evening, and was made clean. And from this perhaps it came that after the resurrection He said to Mary, who wished to hold His feet: "Do not touch me" (John 20:17). But do you wish to see yet another figure of the two lots? Consider those two robbers who at the time of His cross hung, the one at His right and the one at His left, and see that he who was confessing the Lord was made the lot of the Lord, and was led away without delay to paradise; but that other, blaspheming, was made the lot of the scapegoat, to be led away into the desert of hell. But in that also which is said, that He fastened to His cross the principalities and the adverse powers and triumphed over them (Col. 2:14, 15), He fulfilled in them the lot of the scapegoat, and as a ready man led them away into the desert. Finally in the Gospel also the Lord says (Matt. 12:43) that "when the unclean spirit has gone out from a man, it goes through desert places, seeking rest, and does not find it." So then our Saviour also can be understood as the ready man, who made His own Church the lot of the Lord and consecrated it to the divine altar, but made the adverse powers the lot of the scapegoat — the spirits of wickedness, and the rulers of this world, of these darknesses — whom, as the Apostle says (Col. 2:14),
Editors' notes and page, col. 513
Footnotes
⁴³ ‹Domini quod dixit› · call in col 513 · scripture reference Joan. V, 14.
John 5:14.
⁴⁴ ‹de eo dixerat› · call in col 513 · scripture reference Zach. III, 1 et 3.
Zechariah 3:1 and 3.
⁴⁵ ‹tenere, dicebat› · call in col 513 · scripture reference Joan. XX, 17.
John 20:17.
⁴⁶ ‹triumphavit eas› · call in col 513 · scripture reference Coloss. II, 14, 15.
Colossians 2:14, 15.
⁴⁷ ‹Dominus dicit› · call in col 513 · scripture reference Matth. XII, 43.
Matthew 12:43.
⁴⁸ ‹dicit Apostolus› · call in col 513 · scripture reference Coloss. II, 14.
Colossians 2:14.
⁴⁹ ‹dicendo› · call in col 514 · scripture reference Luc. XXIII, 43.
Luke 23:43.
⁵⁰ ‹fores paradisi› · call in col 514 · scripture reference Genes. III, 24.
Genesis 3:24.
⁵¹ ‹et in terra› · call in col 514 · scripture reference Matth. XXVIII, 18.
Matthew 28:18.
⁵² ‹enumerat Apostolus› · call in col 514 · scripture reference Ephes. VI, 12.
Ephesians 6:12.
⁵³ ‹ipse solus qui dixit› · call in col 514 · scripture reference Joan. XVI, 33.
John 16:33.
⁵⁴ ‹Apostolus dicit› · call in col 514 · scripture reference II Cor. V, 19.
2 Corinthians 5:19.
⁵⁵ ‹Christo dicit› · call in col 514 · scripture reference Coloss. I, 20.
Colossians 1:20.
⁵⁶ ‹Venient, inquit› · call in col 514 · scripture reference Matth. IX, 15.
Matthew 9:15.
⁵⁷ ‹enim dicit› · call in col 514 · scripture reference Exod. XXIII, 15.
Exodus 23:15.
⁵⁸ ‹Post haec, inquit› · call in col 514 · scripture reference ibid. 16.
The same, verse 16.
(printed under page 261)
(56) ‹sortes istas excipiunt› · call in col 513
Mss., « sortes istas excipiunt. » Libb. editi, « sortes accipiunt. »
The manuscripts read "sortes istas excipiunt" (receive these lots); the printed books, "sortes accipiunt" (accept the lots).
(printed under page 261)
(57) ‹homo paratus et mundus› · call in col 513
Mss. « mundus. » Libb. editi, « immundus. »
The manuscripts read "mundus" (clean); the printed books, "immundus" (unclean).
(printed under page 261)
(58) ‹fortassis erat› · call in col 513
Erat. Suppletur e mss.
"Erat" (it was). Supplied from the manuscripts.
(printed under page 261)
(59) ‹Confidite› · call in col 514
Codex Sangerm., « confidite quia ego, » etc.
The Saint-Germain manuscript reads "confidite quia ego" (take courage, for I), etc.
(printed under page 261)
Page
- running head: 513 IN LEVITICUM HOMILIA IX. (title spans cols 513–514)
- marginal letters: A tinent quae dicuntur; B que tradidisti; C fortassis erat quod post; D cum exierit de homine
- old-edition numerals: 239 (at "esse apopompaei, qui in eremum")
« cum potestate traduxit, triumphans eos in semetipso. » Traduxit, quo traduxit, nisi ad eremum, ad loca deserta? Sicut enim illi qui confessus est, aperuit paradisi januas, dicendo: « Hodie mecum eris in paradiso, » et per hoc omnibus credentibus, et confitentibus ingrediendi aditum dedit, quem prius Adam peccante concluserat. Quis enim alius romphaeam flammeam et versatilem, quae apposita est custodire lignum vitae et fores paradisi, poterat dimovere? Quis alius cherubim pervigili excubans custodia valebat inflectere, nisi ipse solus, cui data est omnis potestas in coelo et in terra? Ut, inquam, praeter ipsum nemo alius haec facere potuit, ita principatus et potestates, et rectores mundi, quos enumerat Apostolus, nemo alius poterat triumphare, et abducere in eremum inferni, nisi ipse solus qui dixit: « Confidite, ego vici mundum. » Idcirco ergo necessarium fuit Dominum et Salvatorem meum, non solum inter homines hominem nasci, sed etiam ad inferna descendere, ut sortem apopompaei tanquam homo paratus in eremum inferni deduceret, atque inde regressus, opere consummato ascenderet ad Patrem, ibique plenius apud altare illud coeleste purificaretur, ut carnis nostrae pignus, quod secum evexerat, perpetua puritate donaret. Hic ergo est verus dies propitiationis, cum propitiatus est Deus hominibus. Sicut et Apostolus dicit: « Quoniam Deus erat in Christo, mundum reconcilians sibi. » Et iterum de Christo dicit: « Pacificans per sanguinem crucis suae, sive quae in coelo sunt, sive quae in terra. » Mandatur ergo in lege, ut in die repropitiationis omnis populus humiliet animam suam. Quomodo humiliet populus animam suam, ipse dicit: « Venient, inquit, dies, cum auferetur ab eis sponsus, et tunc jejunabunt in illis diebus. » Plures ergo aguntur dies festi secundum legem. Est quidam solemnis dies in mense primo, est et alius in secundo. Sed et in mense primo alia solemnitas Paschae, alia azymorum, licet conjuncta videatur azymis Paschae solemnitas. Principium enim azymorum ad finem Paschae conjungitur. Pascha autem ille solus dies appellatur, in quo agnus occiditur. Reliqui vero azymorum dies appellantur. Sic enim dicit: « Facies solemnitatem azymorum septem diebus. » Haec ergo est prima solemnitas. Post haec, inquit, « cum demessueris messem tuam, et congregaveris nativitates ex agro tuo, facies diem festum de initiis fructuum tuorum. » Qui dies est post septem septimanas Paschae, id est Pentecoste, cum etiam dici jubetur, et mundabis sancta de domo mea. Post haec in septimo mense
"He led them forth in triumph with power, triumphing over them in Himself." He led them forth: whither did He lead them, if not to the desert, to the desert places? For just as to him who confessed He opened the gates of paradise, saying: "Today you will be with me in paradise" (Luke 23:43), and through this gave to all who believe and confess an entrance for going in, which before He had closed when Adam sinned. For who else could remove the flaming and turning sword, which was set to guard the tree of life and the doors of paradise (Gen. 3:24)? Who else was able to bend the cherubim keeping watch with ever-wakeful guard, save He alone, to Whom all power has been given in heaven and on earth (Matt. 28:18)? As, I say, no other beside Him could do these things, so the principalities and powers and rulers of the world, which the Apostle enumerates (Eph. 6:12), no other could triumph over and lead away into the desert of hell, save He alone Who said: "Be confident, I have overcome the world" (John 16:33). Therefore it was necessary that my Lord and Saviour should not only be born a man among men, but should also descend to the regions below, that as a ready man He might lead down the lot of the scapegoat into the desert of hell, and returning thence, the work being consummated, might ascend to the Father, and there be more fully purified at that heavenly altar, so that He might endow with perpetual purity the pledge of our flesh which He had carried up with Him. This therefore is the true day of propitiation, when God was made propitious to men. As the Apostle also says: "That God was in Christ, reconciling the world to Himself" (2 Cor. 5:19). And again he says of Christ: "Making peace through the blood of His cross, whether the things which are in heaven or the things which are on earth" (Col. 1:20). It is commanded therefore in the law that on the day of re-propitiation all the people humble their soul. How the people are to humble their soul, He Himself says: "There will come," He says (Matt. 9:15), "days when the bridegroom will be taken away from them, and then they will fast in those days." Several feast-days therefore are kept according to the law. There is a certain solemn day in the first month, and there is another in the second. But in the first month too the solemnity of the Pasch is one, that of the unleavened bread another, although the solemnity of the Pasch seems joined to the unleavened bread. For the beginning of the unleavened bread is joined to the end of the Pasch. But that day alone is called the Pasch on which the lamb is slain. The rest are called the days of the unleavened bread. For thus He says (Exod. 23:15): "You shall keep the solemnity of unleavened bread for seven days." This therefore is the first solemnity. "After these things," He says (Exod. 23:16), "when you have reaped your harvest and have gathered together the growths from your field, you shall keep a feast-day from the first-fruits of your crops." Which day is after the seven weeks of the Pasch, that is Pentecost, when it is also commanded to be said: "And you shall cleanse the holy things from my house." After these, in the seventh month
Editors' notes and page, col. 514
Footnotes
(60) ‹et mundabis› · call in col 514
Codex Sangerm. » et mundavi. » Alii mss., « emundavi. » Libb. editi, « et mundabis. » Infra codex Sangerm., « ubi est et arca testimonii et altare. »
The Saint-Germain manuscript reads "et mundavi" (and I have cleansed); other manuscripts, "emundavi" (I have cleansed out); the printed books, "et mundabis" (and you shall cleanse). Below, the Saint-Germain manuscript reads "where there is both the ark of the testimony and the altar".
(printed under page 261) Scripture references ⁴⁹–⁵⁸ called in this column are set under col 513 (page 261).
Page
- running head: IN LEVITICUM HOMILIA IX. 514
- marginal letters: A « cum potestate traduxit; B poterat triumphare; C Christo dicit; D enim dicit
- old-edition numerals: (none)
aliae aguntur solemnitates. Primo die mensis Neomenia tubarum, sicut dicitur in Psalmo: « Tuba canite in initio mensis tubae. » Decima vero die septimi mensis est solemnitas repropitiationis. In hac sola die pontifex induitur omnibus pontificalibus indumentis, tunc induitur manifestationem et veritatem, tunc ingreditur ad illa inaccessibilia, quo semel in anno accedi tantummodo licet, id est in Sancta sanctorum. Semel enim in anno pontifex populum derelinquens, ingreditur ad illum locum ubi est repropitiatorium, et super repropitiatorium cherubim, ubi est et arca testamenti, et altare incensi, quo nulli introire fas est, nisi pontifici soli. Si ergo considerem verum pontificem meum Dominum Jesum Christum, quomodo in carne quidem positus, per totum annum erat cum populo, annum illum, de quo ipse dicit: « Evangelizare pauperibus misit me, et vocare annum Domini acceptum, et diem remissionis, » adverte quomodo semel in anno isto, in die repropitiationis intrat in Sancta sanctorum, hoc est, cum impleta dispensatione penetrat coelos, et intrat ad Patrem, ut eum propitium humano generi faciat, et exoret pro omnibus credentibus in se. Hanc repropitiationem ejus qua hominibus repropitiat Patrem, sciens Joannes apostolus dicit: « Haec dico, filioli, ut non peccemus. Quod et si peccaverimus, advocatum habemus apud Patrem, Jesum Christum, justum, et ipse est repropitiatio pro peccatis nostris. » Sed et Paulus similiter de hac repropitiatione commemorat, cum dicit de Christo: « Quem posuit Deus propitiatorem in sanguine ipsius per fidem. » Igitur dies propitiationis manet nobis usquequo occidat sol, id est usquequo finem mundus accipiat. Stamus enim nos pro foribus, operientes pontificem nostrum commorantem intra Sancta sanctorum, id est apud Patrem, et exorantem pro peccatis eorum, qui se exspectant, non pro omnium peccatis exorantem. Non enim exorat pro his, qui in sortem veniunt ejus hirci, qui emittitur in desertum. Pro illis exorat tantum, qui sunt sors Domini, qui eum pro foribus exspectant, qui non recedunt a templo, jejuniis et orationibus vacantes. An tu putas, qui vix diebus festis ad ecclesiam venis, nec intentus es ad audienda verba divina, nec das operam ad implenda mandata, quod possit sors Domini venire super te? Optamus tamen ut vel his auditis operam detis, non solum in ecclesia audire verba Dei, sed et in domibus vestris exerceri et meditari in lege Domini die ac nocte, et ibi enim Christus est, et ubique adest quaerentibus se. Propterea namque mandatur in lege, ut meditemur eam cum imus in via, et cum sedemus in domo, et jacemus in cubili, et cum exsurgimus; et hoc est, vere pro foribus exspectare pontificem
other solemnities are kept. On the first day of the month, the New Moon of trumpets, as is said in the Psalm: "Sound with the trumpet at the beginning of the month of the trumpet" (Ps. 80:4). But on the tenth day of the seventh month is the solemnity of re-propitiation. On this day alone the high priest is clothed with all the pontifical vestments; then he is clothed with manifestation and truth; then he enters those inaccessible places, whither it is permitted to approach only once in the year, that is, into the Holy of Holies. For once in the year the high priest, leaving the people behind, enters that place where the propitiatory is, and above the propitiatory the cherubim, where the ark of the testament also is and the altar of incense, into which it is lawful for no one to enter save for the high priest alone. If therefore I consider my true high priest, the Lord Jesus Christ — how, placed indeed in the flesh, He was through the whole year with the people, that year of which He Himself says: "He sent me to preach the gospel to the poor, and to proclaim the acceptable year of the Lord and the day of remission" (Isa. 61:1 and 2) — notice how once in that year, on the day of re-propitiation, He enters into the Holy of Holies, that is, when, the dispensation being fulfilled, He penetrates the heavens and enters to the Father, that He may make Him propitious to the human race and may entreat for all who believe in Him. Knowing this re-propitiation of His, by which He makes the Father propitious again to men, the apostle John says: "These things I say, little children, that we may not sin. But if we have sinned, we have an advocate with the Father, Jesus Christ the just, and He Himself is the re-propitiation for our sins" (1 John 2:1, 2). But Paul likewise makes mention of this re-propitiation when he says of Christ: "Whom God set forth as a propitiator in His own blood through faith" (Rom. 3:25). Therefore the day of propitiation remains for us until the sun sets, that is, until the world receives its end. For we stand before the doors, awaiting our high priest Who abides within the Holy of Holies, that is, with the Father, and Who entreats for the sins of those who await Him — not entreating for the sins of all. For He does not entreat for those who come into the lot of that goat which is sent out into the desert. He entreats only for those who are the lot of the Lord, who await Him before the doors, who do not withdraw from the temple, giving themselves to fastings and prayers. Or do you think, you who scarcely come to church on feast-days, and are not intent on hearing the divine words, nor give effort to fulfilling the commandments, that the lot of the Lord can come upon you? Yet we desire that, these things at least having been heard, you give effort not only to hear the words of God in church, but also in your houses to exercise yourselves and to meditate on the law of the Lord day and night; for Christ is there too, and is present everywhere to those who seek Him. For this reason indeed it is commanded in the law that we meditate on it when we go on the way, and when we sit in the house, and lie in bed, and when we rise up; and this is truly to await before the doors the high priest
Editors' notes and page, col. 515
Footnotes
⁵⁹ ‹in Psalmo› · call in col 515 · scripture reference Psal. LXXX, 4.
Psalm 80 (81):4.
⁶⁰ ‹ipse dicit› · call in col 515 · scripture reference Isa. LXI, 1 et 2.
Isaiah 61:1 and 2.
⁶¹ ‹apostolus dicit› · call in col 515 · scripture reference I Joan. II, 1, 2.
1 John 2:1, 2.
⁶² ‹de Christo› · call in col 515 · scripture reference Rom. III, 25.
Romans 3:25.
⁶³ ‹vestimenta sordida› · call in col 516 · scripture reference Zach. III, 1 et 3.
Zechariah 3:1 and 3.
⁶⁴ ‹sumet, inquit› · call in col 516 · scripture reference Levit. XVI, 12.
Leviticus 16:12.
(printed under page 262)
(61) ‹altare incensi› · call in col 515
Altare incensi solet collocare in Sancto sanctorum. Atqui erat in sancto.
He is accustomed to place the altar of incense in the Holy of holies. Yet it stood in the holy place.
(printed under page 262)
(62) ‹propitiatorem› · call in col 515
Codex Sangerm., « propitiatorium. »
The Saint-Germain manuscript reads "propitiatorium" (mercy-seat).
(printed under page 262)
Page
- running head: 515 ORIGENIS (title spans cols 515–516)
- marginal letters: A aliae aguntur solemnitates; B dem positus, per totum annum; C stris. » Sed et Paulus; D venis, nec intentus es
- old-edition numerals: 240 (at "Non enim 240 exorat")
morantem intra Sancta sanctorum, et effici in sortem Domini.
who abides within the Holy of Holies, and to be made into the lot of the Lord.
6. Quod autem dicimus de sorte, non sic accipiat auditor, quasi sors talis aliqua dicatur, quae inter homines casu, et non judicio agi solet. Sors Domini ita accipienda est, tanquam si diceretur electio Domini, vel pars Domini; et rursum sors ejus qui in eremum mittitur accipienda est veluti pars illa quae pro indignitate sui a Domino spernitur et abjicitur. Magis enim et sermo ipse apopompaei, abjecti et refutati significantiam continet. Ex quo possumus etiam illud intelligere, verbi gratia, ascendit in cor tuum mala cogitatio, concupiscentia mulieris alienae, aut vicinae possessionis, intellige statim hanc esse de sorte apopompaei, abjice confestim, et expelle de corde tuo. Quomodo abjicis? Si habeas tecum parati hominis manum, id est, si lectio divina sit in manibus tuis, et praecepta Dei ante oculos habeantur, tunc vere invenieris paratus ad abjicienda et repellenda ea, quae sunt sortis alienae. Sed et ira si ascendit in cor tuum, si zelus, si invidia, si malitia ad supplantandum fratrem, paratus esto ut abjicias ea, et expellas, et emittas in eremum. Si vero ascendat in cor tuum cogitare quae Dei sunt, de misericordia, de justitia, de pietate, de pace, haec de sorte sunt Domini, haec offeruntur ad altare, haec pontifex suscipit, et in his reconciliat tibi Deum. Propterea ergo et is qui ejicit eum in quo sors apopompaei est, hoc est malas cogitationes, malas cupiditates, non est homo piger, nec occupatus negotiis saecularibus, sed paratus est, et promptus, ac vigilans; qui etiamsi sordescere videatur pro eo quod contigerit immundum, lavabit statim vestimenta sua, et erit mundus. Quod intelligere possumus quantum ad unumquemque nostrum pertinet, secundum moralem locum, esse hominem paratum, rationem ipsam quae intra nos est, per quam discretio nobis boni malique est, quae etiam si videtur sordescere dum discernit, et pertractat ipsa quae mala sunt; tamen si ea abjiciat, et expellat a corde, ac procul effuget, tunc melioribus cogitationibus velut purificata ac diluta, munda videbitur rationabilis mens. Nec sane mireris, quod etiam ad personam Salvatoris traximus hunc qui ejicit hircum, et expellit in eremum, quia dicitur lavare vestimenta sua, et fieri mundus, propter illud quod legimus in propheta dici de Domino, sicut supra diximus: « Et vidi Jesum sacerdotem magnum indutum vestimenta sordida. » Quod si utique pro assumptione carnis dici pie intelligitur, etiam hic in lavandis vestimentis potest ea figura servari.
6. But as for our speaking of the lot, let the hearer not take it as though some such lot were meant as is usually cast among men by chance and not by judgement. The lot of the Lord is to be taken as if it were said the choice of the Lord, or the portion of the Lord; and again the lot of him who is sent into the desert is to be taken as that portion which, for its unworthiness, is spurned and cast away by the Lord. For the very word apopompaeus rather carries the meaning of one cast off and rejected. From this we can also understand this: if, for example, an evil thought rises into your heart, a desire for another man's wife, or for a neighbour's property, understand at once that this is of the lot of the scapegoat; cast it away at once, and drive it out of your heart. How do you cast it away? If you have with you the hand of a ready man, that is, if the divine reading is in your hands, and the commandments of God are kept before your eyes, then you will truly be found ready to cast away and repel those things which are of the other lot. And if anger rises into your heart, if jealousy, if envy, if malice to trip up a brother, be ready to cast them away, and drive them out, and send them off into the desert. But if it rises into your heart to think the things that are God's, of mercy, of justice, of piety, of peace, these are of the lot of the Lord; these are offered at the altar, these the high priest receives, and in these He reconciles God to you. Therefore he too who casts out that on which the lot of the scapegoat falls, that is, evil thoughts, evil desires, is not a sluggish man, nor taken up with worldly business, but is ready and prompt and watchful; and even if he seems to be defiled because he has touched something unclean, he will at once wash his garments, and will be clean. This we can understand, as far as it concerns each one of us, according to the moral sense: that the ready man is reason itself, which is within us, through which we have the discernment of good and evil; which, even if it seems to be defiled while it discerns and handles the very things that are evil, yet if it casts them away and drives them from the heart and puts them to flight far off, then, as it were purified and washed by better thoughts, the rational mind will be seen to be clean. And do not wonder that we have applied even to the person of the Saviour this one who casts out the goat and drives it into the desert, since He is said to wash His garments and to become clean, because of what we read said in the prophet of the Lord, as we said above: "And I saw Jesus the great priest clothed in filthy garments" (Zech. 3:1 and 3). For if this is piously understood to be said of the taking up of the flesh, here too, in the washing of the garments, that figure can be kept.
7. Videamus post haec quae sunt quae pontifex faciat: « Et sumet, inquit, plenum batillum carbonibus
7. Let us see after this what the things are that the high priest does: "And he shall take," it says (Lev. 16:12), "a censer full of coals
Editors' notes and page, col. 516
Footnotes
(63) ‹servari› · call in col 516
Cod. Sangerm., « potest ad eum figura. » Codex Cadom., « potest eadem figura. »
The Saint-Germain manuscript reads "potest ad eum figura" (the figure can [be kept] with reference to him); the Caen manuscript, "potest eadem figura" (the same figure can).
(printed under page 262) Scripture references ⁶³–⁶⁴ called in this column are set under col 515 (page 262).
Page
- running head: ORIGENIS 516
- marginal letters: A morantem intra Sancta sanctorum; B jice confestim, et expelle; C apopompaei est, hoc est malas; D sonam Salvatoris traximus
- old-edition numerals: (none)
ignis de altari, quod est contra Dominum. » Legimus et in Isaia, quia igne purgatur propheta per unum ex seraphim, quod missum est ad eum, cum accepit forcipe carbonem unum ex his qui erant super altare, et contigit labia prophetae, et dixit: « Ecce abstuli iniquitates tuas. » Mihi videntur mystica haec esse, et hoc indicare, quod unicuique secundum id quod peccat, si dignum fuerit purificari eum, inferantur carbones membris ejus. Nam quoniam dicit propheta hic: « Immunda labia habeo, in medio quoque populi immunda labia habentis habito, » idcirco carbo forcipe assumptus a seraphim, labia ejus mundat, quibus solis se mundum non esse profitetur. Ex quo ostenditur quod usque ad verbum tantummodo peccatum ejus inveniretur, in facto vero vel opere nullo peccaverit; alioquin dixisset, quoniam immundum corpus habeo, vel immundos oculos habeo, si peccasset in concupiscendo aliena, et dixisset, immundas manus habeo, si eas polluisset operibus iniquis. Nunc autem quoniam in solo fortasse sermone conscius sibi erat delicti illius, de quo dicit Dominus: « Quia etiam de verbo otioso reddetis rationem in die judicii, » pro eo quod difficile est etiam perfectis culpam vitare sermonis, idcirco indigebat etiam propheta sola purgatione labiorum. Nos autem, si redeat unusquisque ad conscientiam suam, nescio si possumus aliquod membrum corporis excusare, quod non igni indigeat. Et propheta quidem quoniam ab omnibus mundus erat, idcirco meruit ut unus de seraphim mitteretur ad eum, qui ejus sola labia purgaret. Nos vero vereor ne ignem non membris singulis, sed toto corpore mereamur. Cum enim lasciviunt oculi, vel per illicitas concupiscentias, vel per spectacula diabolica, quid aliud nisi ignem sibi congregant? Cum aures non avertuntur ab auditu vano, ac derogationibus proximorum, cum manus a caede nequaquam, nec a rapinis ac depraedationibus continentur, cum pedes veloces sunt ad effundendum sanguinem, cumque corpus non Domino, sed fornicationi tradimus, quid aliud nisi totum corpus tradimus in gehennam? At haec cum dicuntur, contemptui habentur. Quare? quia fides deest. Alioquin si tibi hodie diceretur, quia judex saeculi vult te crastino vivum exurere, et his auditis si esset tibi unius diei spatium liberum, quanta faceres? quomodo et per quos discurreres? quam humilis, quam lugens et sordidus oberrares? Nonne effunderes omnem pecuniam tuam in eos, quorum intercessione evadere posse te crederes? Nonne omnia quae possides redemptionem faceres animae tuae? Quod si etiam aliquis te retardare aut impedire
of fire from the altar, which is before the Lord." We read also in Isaias that the prophet is purged with fire by one of the seraphim, which was sent to him, when it took with the tongs one coal from those that were upon the altar, and touched the lips of the prophet, and said: "Behold, I have taken away your iniquities" (Isa. 6:7). These things seem to me to be mystical, and to indicate this: that to each one, according to that in which he sins, if he should be worthy to be purified, coals are applied to his members. For since the prophet here says: "I have unclean lips, and I dwell also in the midst of a people having unclean lips" (Isa. 6:5), therefore the coal taken up with the tongs by the seraphim cleanses his lips, in which alone he professes himself not to be clean. From this it is shown that his sin was found only as far as the word, but in deed or work he had sinned in nothing; otherwise he would have said: For I have an unclean body, or, I have unclean eyes, if he had sinned in coveting what belongs to others; and he would have said, I have unclean hands, if he had polluted them with wicked works. But now, since he was conscious in himself, perhaps in speech alone, of that fault of which the Lord says: "For even of an idle word you shall render an account on the day of judgement" (Matt. 12:36), because it is difficult even for the perfect to avoid the fault of speech, therefore the prophet too needed only the purging of the lips. But as for us, if each one returns to his own conscience, I do not know whether we can excuse any member of the body as not needing fire. And the prophet indeed, since he was clean in all things, therefore deserved that one of the seraphim should be sent to him to purge his lips alone. But as for us, I fear lest we deserve fire not for single members but for the whole body. For when the eyes run wanton, whether through unlawful desires or through diabolical spectacles, what else do they gather for themselves but fire? When the ears are not turned away from vain hearing and from the disparagement of neighbours, when the hands are in no way held back from slaughter, nor from robberies and plunderings, when the feet are swift to shed blood, and when we hand over the body not to the Lord but to fornication, what else do we do but hand over the whole body to gehenna? But when these things are said, they are held in contempt. Why? Because faith is lacking. Otherwise, if it were said to you today that the judge of this world wishes to burn you alive tomorrow, and, having heard this, you had the space of one day free, how much would you do? How, and through whom, would you run about? How humble, how mournful and squalid would you wander about? Would you not pour out all your money on those by whose intercession you believed you could escape? Would you not make all that you possess the ransom of your soul? And if anyone should even try to delay or hinder you,
Editors' notes and page, col. 517
Footnotes
(64) ‹quod missum est› · call in col 517
Libb. editi, « qui missus est, » sed mss., « quod missum est. »
The printed books read "qui missus est" (who was sent); but the manuscripts, "quod missum est" (what was sent).
(printed under page 263)
(65) ‹labia ejus mundat› · call in col 517
Mss., « purgat. » Infra libb. editi, « inveniretur, ita quod facto vel opere. » Sed mss. ut in nostro textu.
The manuscripts read "purgat" (cleanses). Below, the printed books read "should be found, so that by deed or work"; but the manuscripts read as in our text.
(printed under page 263) Scripture references ⁶⁵–⁶⁷ called in this column are set under col 518 (page 263).
Page
- running head: 517 IN LEVITICUM HOMILIA IX. (title spans cols 517–518)
- marginal letters: A bonibus ignis de altari; B modo peccatum ejus inveniretur; C propheta quidem quoniam; D si tibi hodie diceretur
- old-edition numerals: 241 (at "diabolica, quid aliud")
tentaret, nonne diceres, Pereant omnia pro salute mea, nec quidquam remaneat, tantum ut ego vivam? Hoc quare faceres? quia inde non dubitares, hinc dubitas. Et ideo bene Dominus dicit: « Putas veniens Filius hominis, inveniet fidem super terram? » Et quid ego dico de certis indubitatisque periculis? Tantummodo si causa dicenda sit apud judicem terrenum, quae aliquem metum ex legibus habere videatur, nonne omnibus vigiliis excubatur, advocato patrono munera praeparantur, etiamsi anceps periculum sit, aut etiam solius notae metus vel damni ratio? Nos quare non credimus, quod omnes astabimus « ante tribunal Christi, ut reportet unusquisque propria corporis prout gessit, sive bona sive mala. » Haec si integre crederemus, esset nobis secundum quod scriptum est: « Redemptio animae viri, divitiae ejus. » Sed unde possumus haec, vel sentire, vel credere, vel intelligere, cum ne ad haec ipsa quidem audienda conveniamus? Quis enim vestrum cum recitantur Scripturae praebet auditum? Deus per prophetam comminatur, et quidem in ira magna: « Et mittam famem super terram, non famem panis, neque sitim aquae, sed famem audiendi verba Dei. » Sed nunc famem non misit Deus super Ecclesiam suam, neque sitim ad audiendum verbum Dei. Habemus enim panem vivum qui de coelo descendit, habemus aquam vivam salientem in vitam aeternam. Cur nos ipsos fecunditatis tempore fame necamus ac siti? Pigrae et desidis animae est, in abundantia omnium penuriam pati. Non audistis ex divinis Scripturis, quia certamen est inter homines carni adversum spiritum, et spiritui adversus carnem? Et nescitis quod si carnem solam nutriatis, et ipsam frequenti mollitie ac jugi deliciarum fluxu foveatis, insolescet necessario adversum spiritum, et fortior illo efficietur? Quod si fiat, eum sine dubio in ditionem suam redactum, suis coget legibus ac vitiis obedire. Si vero ad ecclesiam frequenter venias, aurem litteris divinis admoveas, explanationem mandatorum coelestium capias, sicut cibis et deliciis caro, ita spiritus verbis divinis convalescet ac sensibus, et robustior effectus, carnem sibi parere coget, ac suis legibus obsequi. Nutrimenta igitur spiritus sunt, divina lectio, orationes assiduae, sermo doctrinae. His alitur cibis, his convalescit, his victor efficitur. Quod quia non facitis, nolite conqueri de infirmitate carnis, nolite dicere quia volumus, sed non possumus, volumus continenter vivere, sed carnis fragilitate decipimur, et impugnamur stimulis ejus. Tu das stimulos carnis tuae, tu eam adversus spiritum tuum armas, et potentem facis, cum eam carnibus satias, vino nimio inundas, omni mollitie
would you not say: Let everything perish for my safety, and let nothing remain, so long as I live? Why would you do this? Because there you would not doubt; here you doubt. And therefore the Lord says well: "Do you think that the Son of man, when He comes, will find faith upon the earth?" (Luke 18:8). And why do I speak of certain and undoubted dangers? If only a case has to be pleaded before an earthly judge which seems to carry some fear from the laws, is not watch kept through every night-watch, are not gifts made ready for the advocate retained as patron, even if the danger is uncertain, or the matter is only the fear of disgrace or of loss? Why do we not believe that we shall all stand "before the tribunal of Christ, that each one may receive the things proper to the body, according as he has done, whether good or evil" (2 Cor. 5:10)? If we believed these things wholly, there would be for us, according to what is written: "The ransom of a man's soul is his riches" (Prov. 13:8). But how can we either perceive these things, or believe, or understand them, when we do not even come together to hear these very things? For which of you, when the Scriptures are read, lends an ear? God threatens through the prophet, and indeed in great anger: "And I will send a famine upon the earth, not a famine of bread, nor a thirst for water, but a famine of hearing the words of God" (Amos 8:11). But now God has not sent a famine upon His Church, nor a thirst for hearing the word of God. For we have the living bread which came down from heaven; we have the living water springing up into eternal life. Why do we kill ourselves with hunger and thirst in a time of plenty? It belongs to a sluggish and idle soul to suffer want in an abundance of all things. Have you not heard from the divine Scriptures (Gal. 5) that there is a struggle among men, of the flesh against the spirit and of the spirit against the flesh? And do you not know that if you nourish the flesh alone, and cherish it with constant softness and a continual flow of delights, it will of necessity grow insolent against the spirit, and be made stronger than it? And if this happens, it will without doubt bring the spirit under its sway and compel it to obey its laws and vices. But if you come often to church, move your ear close to the divine letters, and take in the explanation of the heavenly commandments, then, as the flesh grows strong with food and delights, so the spirit will grow strong with the divine words and meanings, and, made more robust, will compel the flesh to be subject to it and to follow its laws. The nourishments of the spirit, therefore, are the divine reading, assiduous prayers, the word of teaching. By these foods it is fed, by these it grows strong, by these it is made victor. Since you do not do this, do not complain of the weakness of the flesh; do not say: We want to, but we cannot; we want to live continently, but we are deceived by the frailty of the flesh, and we are assailed by its goads. You supply the goads of your flesh, you arm it against your spirit and make it powerful, when you sate it with meats, flood it with too much wine, [and] with every softness
Editors' notes and page, col. 518
Footnotes
⁶⁵ ‹et dixit› · call in col 517 · scripture reference Isa. VI, 7.
Isaiah 6:7.
⁶⁶ ‹propheta hic› · call in col 517 · scripture reference ibid. 5.
The same, verse 5.
⁶⁷ ‹dicit Dominus› · call in col 517 · scripture reference Matth. XII, 36.
Matthew 12:36.
⁶⁸ ‹bene Dominus dicit› · call in col 518 · scripture reference Luc. XVIII, 8.
Luke 18:8.
⁶⁹ ‹sive bona sive mala› · call in col 518 · scripture reference II Cor. V, 10.
2 Corinthians 5:10.
⁷⁰ ‹quod scriptum est› · call in col 518 · scripture reference Prov. XIII, 8.
Proverbs 13:8.
⁷¹ ‹in ira magna› · call in col 518 · scripture reference Amos. VIII, 11.
Amos 8:11.
⁷² ‹divinis Scripturis› · call in col 518 · scripture reference Galat. V.
Galatians 5.
(printed under page 263)
(66) ‹aliquem metum› · call in col 518
Codex Sangerm., « qui aliquem metum. » Et infra, « advocati patroni munera, » sicque alii mss., ubi libri editi habent, « advocato patrono munera. »
The Saint-Germain manuscript reads "qui aliquem metum" (who [has] some fear). And below, "advocati patroni munera" (the gifts of an advocate or patron), and so other manuscripts, where the printed books have "advocato patrono munera" (gifts to an advocate, a patron).
(printed under page 263)
Page
- running head: IN LEVITICUM HOMILIA IX. 518
- marginal letters: A tentaret, nonne diceres; B mus, esset nobis; C Pigrae et desidis animae; D divina lectio, orationes
- old-edition numerals: (none)
palpas, et ad illecebras nutris. An nescitis quia non potest aedificium istud Ecclesiae ex leprosis lapidibus construi? Audi quid dicit Apostolus: « Modicum fermentum totam massam corrumpit. Expurgate ergo vetus fermentum, ut sitis nova conspersio. » Sed ad propositum redeamus.
you caress it, and nourish it for enticements. Or do you not know that this building of the Church cannot be built of leprous stones? Hear what the Apostle says: "A little leaven corrupts the whole lump. Purge out therefore the old leaven, that you may be a new dough" (1 Cor. 5:6–7). But let us return to our subject.
8. « Et accipiet, inquit, batillum plenum carbonibus. » Non omnes purgantur eo igne qui de altari assumitur. Aaron purgatur illo igne, et Isaias, et si qui sunt similes illis. Alii vero qui non sunt tales, de quibus etiam meipsum computo, alio igne purgabuntur. Timeo ne illo de quo scriptum est: « Fluvius ignis currebat ante ipsum. » Iste ignis non est de altari. Qui de altari est ignis, ignis est Domini; qui autem extra altare est, non est Domini, sed proprius est uniuscujusque peccantium, de quo dicitur: « Vermis eorum non morietur, et ignis eorum non exstinguetur. » Iste ergo ignis, ipsorum est qui eum accenderunt, sicut et alibi scriptum est: « Ambulate in igne vestro, et in flamma quam accendistis vobis. » Isaiae autem non suus ignis apponitur, sed ignis altaris, qui circumpurgabat labia ejus, et huic de quo dicitur: « Et sumet batillum plenum carbonibus ignis de altari, quod est contra Dominum, et implebit manus suas incenso compositionis minuto. » Quod quidem plenius Dominus noster fecit. Implevit enim manus suas incenso minuto, de quo scriptum est: « Dirigatur oratio mea sicut incensum in conspectu tuo. » Implevit ergo manus suas sanctis operibus, quae pro humano genere operatus est. Quare autem compositionis incensum dicitur? quia non est una species operum, sed ex justitia, et ex pietate, ex continentia, ex prudentia, et ex omnibus hujuscemodi virtutibus componitur hoc quod placet Deo. Sed et minutum quod addit, non otiose intelligimus. Non enim vult eum qui ad perfectionem tendit, verbum Dei crasse et carnaliter intelligere, sed minutum in his sensum subtilemque perquirere, ut si forte audiat scriptum esse: « Non obturabis os bovi trituranti, » ille haec non de bobus intelligat, neque enim de bobus cura est Deo, sed de apostolis dici. Sed et si quis de providentia Dei rationem, quae est minutissima et subtilissima, possit exponere, iste minuto incenso manum suam replere dicitur. Quis ergo nostrum ita promptus est et paratus, ut ingressuro pontifici in Sancta sanctorum, incensum compositionis offerat minutum? Necesse est enim nos singulos aliquid offerre tabernaculo Dei, aliquid etiam pontificalibus indumentis, aliquid vero quod per pontificis manus ad ipsum Deum per odorem suavitatis ascendat.
8. "And he shall take," it says, "a censer full of coals" (Lev. 16:12). Not all are purged by that fire which is taken from the altar. Aaron is purged by that fire, and Isaias, and any who are like them. But others who are not such, among whom I count myself too, will be purged by another fire. I fear it may be by that fire of which it is written: "A river of fire ran before Him" (Dan. 7:10). That fire is not from the altar. The fire which is from the altar is the fire of the Lord; but that which is outside the altar is not the Lord's, but is the very own of each of those who sin, of which it is said: "Their worm shall not die, and their fire shall not be quenched" (Isa. 66:24). This fire, then, belongs to those who kindled it, as it is written elsewhere too: "Walk in your own fire, and in the flame which you have kindled for yourselves" (Isa. 50:11). But to Isaias it is not his own fire that is applied (Isa. 6), but the fire of the altar, which purged his lips round about; and to this one, of whom it is said: "And he shall take a censer full of coals of fire from the altar, which is before the Lord, and shall fill his hands with the fine incense of compounding" (Lev. 16:12). This indeed our Lord did more fully. For He filled His hands with fine incense, of which it is written: "Let my prayer be directed as incense in Thy sight" (Ps. 140:2). He filled His hands, then, with the holy works which He wrought for the human race. And why is it called incense of compounding? Because there is not one kind of works, but that which pleases God is compounded of justice and of piety, of continence, of prudence, and of all virtues of this sort. And the word fine, which he adds, we do not take as idle. For he does not wish him who strives towards perfection to understand the word of God grossly and carnally, but to search out in these things a fine and subtle sense; so that if perhaps he hears it written: "You shall not muzzle the mouth of the ox that treads out the grain" (1 Cor. 9:9), he may understand these things as said not of oxen, for God has no care for oxen, but of the apostles. And also if anyone can set out the reason of the providence of God, which is most fine and most subtle, he is said to fill his hand with fine incense. Who of us, then, is so prompt and ready as to offer fine incense of compounding to the high priest as He is about to enter the Holy of Holies? For it is necessary that each of us offer something to the tabernacle of God, something too to the pontifical vestments, and something which through the hands of the high priest may ascend to God Himself as an odour of sweetness.
Editors' notes and page, col. 519
Footnotes
⁷³ ‹dicit Apostolus› · call in col 519 · scripture reference I Cor. V, 6, 7.
1 Corinthians 5:6, 7.
⁷⁴ ‹Et accipiet, inquit› · call in col 519 · scripture reference Levit. XVI, 12.
Leviticus 16:12.
⁷⁵ ‹de quo scriptum est› · call in col 519 · scripture reference Dan. VII, 10.
Daniel 7:10.
⁷⁶ ‹de quo dicitur› · call in col 519 · scripture reference Isa. LXVI, 24.
Isaiah 66:24.
⁷⁷ ‹alibi scriptum est› · call in col 519 · scripture reference Isa. L, 11.
Isaiah 50:11.
⁷⁸ ‹ignis apponitur› · call in col 519 · scripture reference Isa. VI.
Isaiah 6.
⁷⁹ ‹et huic de quo dicitur› · call in col 519 · scripture reference Levit. XVI, 12.
Leviticus 16:12.
⁸⁰ ‹scriptum est› · call in col 519 · scripture reference Psal. CXL, 2.
Psalm 140 (141):2.
⁸¹ ‹scriptum esse› · call in col 519 · scripture reference I Cor. IX, 9.
1 Corinthians 9:9.
⁸² ‹dicit Dominus› · call in col 520 · scripture reference III Reg. XXI, 29.
3 Kings [1 Kings] 21:29.
⁸³ ‹verbis Domini› · call in col 520 · scripture reference Matth. XI.
Matthew 11.
(printed under page 264)
(67) ‹alio igne purgabuntur› · call in col 519
Codex Sangerm., « purgabimur. »
The Saint-Germain manuscript reads "purgabimur" (we shall be cleansed).
(printed under page 264)
(68) ‹placet Deo› · call in col 519
Libb. editi, « ut eo placetur Deus. » Sed mss. ut in nostro textu.
The printed books read "ut eo placetur Deus" (that God may be appeased by it); but the manuscripts read as in our text.
(printed under page 264)
(69) ‹ingressuro pontifici› · call in col 519
Codex Sangerm., « pontifici. » Libb. editi, « pontifice. »
The Saint-Germain manuscript reads "pontifici" (for the high priest, dative); the printed books, "pontifice" (ablative).
(printed under page 264)
Page
- running head: 519 ORIGENIS
- marginal letters: A ‹palpas, et ad illecebras nutris›; B ‹mini, sed proprius est uniuscujusque›; C ‹conspectu tuo. Implevit ergo›; D ‹lissima, possit exponere›
- old-edition numerals: 242 ‹placet Deo. 242 Sed et minutum›
Pontifex igitur noster Dominus et Salvator aperit manus suas, et suscipere vult ab unoquoque nostrum incensum compositionis minutum, necesse est nos quaerere species incensi. Libanum nobis quaerendum est, et non qualecunque libanum, sed dilucidum. Non vult a te suscipere pontifex obscurum aliquid, aut sordidum, dilucidum quaerit. Sed et galbanum a te poscit, cujus natura est ut vehementia odoris sui serpentes noxios fuget. Quaerit autem a te et stacten, colata enim et defaecata vult esse, vel verba nostra, vel opera. Quaerit et onychem, quo velut scuto quodam obtegatur anima et illaesa permaneat. Ita et te vult scuto fidei esse protectum, quo omnia jacula maligni ignita restinguas. Haec tamen omnia vult a te esse composita: nil inordinatum, nihil inquietum, nihil indecens, sed hoc vult, ut omnia nostra composite et honeste fiant. Stat ergo etiam nunc verus pontifex noster Christus, et repleri vult manus suas incenso composito minuto; et ab unaquaque Ecclesia quae sub coelo est, considerat quid offeratur, quam integre incensum suum diligenterque componat, quam minutum id faciat, id est, quomodo unusquisque nostrum opera sua ordinet, et quomodo sensum ac verba Scripturarum spiritali explanatione discutiat. Nec angelorum ministeria ad hujuscemodi officia desunt. Angeli enim Dei ascendunt et descendunt ad Filium hominis, perquirunt, et curiose agunt quid in utroque nostrum inveniant, quod offerant Deo. Vident et perscrutantur uniuscujusque nostrum mentem, si habeat aliquid tale, si tam sanctum aliquid cogitet, quod Deo mereatur offerri. Intuentur, et considerant si quis nostrum ex his quae dicuntur in ecclesia corde compungitur, et animum convertit ad poenitentiam, si his auditis corrigere cogitat vias suas, et oblivisci praeterita, ac praeparare se ad futura, saltem secundum Achab illum impiissimum, de quo dicit Dominus: « Vidisti quomodo compunctum est cor Achab? » Sed in his omnibus quid de illis dicam, qui nec audiunt auribus haec, nec corde recipiunt? Quae in illis compunctionis spes? quae conversionis suspicio; quae emendationis exspectatio? Si enim etiam de his qui audiunt dubitamus, quid speramus de his qui omnino non audiunt? Sed utamur verbis Domini, et dicamus: Qui habent aures audiendi audiant, et qui audiunt sciant scriptum esse, quia cum conversus ingemueris, tunc salvus eris, et scies ubi fueris. Et, si dixeris tu peccata tua prior, ego exaudiam te tanquam populum sanctum. Audisti quomodo etiam si peccator fuisti, tantum si conversus es, et destitisti a peccato, jam sanctus appellaris? Nihil ergo desperandum
[Since], then, our high priest, the Lord and Saviour, opens His hands and wishes to receive from each one of us fine incense of compounding, it is necessary for us to seek out the kinds of incense. We must seek frankincense, and not frankincense of any sort, but clear. The high priest does not wish to receive from you anything dark or dirty; He seeks what is clear. He asks of you galbanum too, whose nature it is to put noxious serpents to flight by the vehemence of its odour. He seeks stacte from you as well, for He wishes our words, or our works, to be strained and cleared of dregs. He seeks onycha too, by which, as by a kind of shield, the soul may be covered and remain unharmed. So He wishes you too to be protected by the shield of faith, with which you may quench all the fiery darts of the wicked one. Yet He wishes all these to be compounded by you: nothing disordered, nothing restless, nothing unseemly; this is what He wishes, that all our doings be done in a composed and seemly way. So even now our true high priest Christ stands, and wishes His hands to be filled with compounded fine incense; and from every Church which is under heaven He considers what is offered, how wholly and carefully it compounds its incense, how fine it makes it, that is, how each one of us orders his works, and how he examines the sense and words of the Scriptures by spiritual explanation. Nor are the ministries of angels lacking for duties of this kind. For the angels of God ascend and descend to the Son of man; they search out, and busy themselves with, what they may find in each of us to offer to God. They see and scrutinize the mind of each one of us, whether it has anything of the kind, whether it thinks anything so holy that it deserves to be offered to God. They look and consider whether any of us is pricked in heart by the things that are said in the church, and turns his mind to penance; whether, having heard them, he thinks to correct his ways, and to forget what is past, and prepare himself for what is to come, at least after the manner of that most impious Achab, of whom the Lord says: "Have you seen how the heart of Achab was pricked?" (1 Kgs. 21:29). But in all these things, what shall I say of those who neither hear these things with their ears nor receive them in their heart? What hope of compunction is there in them, what inkling of conversion, what expectation of amendment? For if we are in doubt even about those who hear, what do we hope of those who do not hear at all? But let us use the words of the Lord (Matt. 11), and say: Let those who have ears to hear, hear; and let those who hear know that it is written that when you have turned and groaned, then you shall be saved, and you shall know where you have been. And, if you first tell your sins, I will hear you as a holy people. Have you heard how, even if you were a sinner, provided only you have turned and ceased from sin, you are now called holy? Therefore there is nothing to
Editors' notes and page, col. 520
Footnotes
(70) ‹illaesa permaneat› · call in col 520
Mss., « obtegitur animal suum et illaesum permanet. »
The manuscripts read "its living being is covered and remains unharmed."
(printed under page 264)
(71) ‹officia› · call in col 520
Mss., « ab hujuscemodi officiis. »
The manuscripts read "ab hujuscemodi officiis" (from offices of this kind).
(printed under page 264)
(72) ‹exspectatio› · call in col 520
Mss., « via. »
The manuscripts read "via" (way).
(printed under page 264)
Page
- running head: ORIGENIS 520
- marginal letters: A ‹Pontifex igitur noster Dominus›; B ‹nil inordinatum, nihil inquietum›; C ‹Deo. Vident et perscrutantur›; D ‹audiunt? Sed utamur verbis Domini›
- old-edition numerals: (none)
est his qui compunguntur et convertuntur ad Dominum. Non enim superat bonitatem Dei malitia delictorum.
despair of for those who are pricked in heart and turn to the Lord. For the malice of offences does not overcome the goodness of God.
9. Sumit ergo pontifex batillum plenum carbonibus ignis de altari, quod est contra Dominum, et implet manum suam de incenso compositionis minuto, et infert in interiora velaminis. Intelligamus primo quid designet historia, et tunc quid sensus spiritalis habeat requiremus. Duplex aedes est tabernaculi testimonii vel templi Domini. Prima est, in qua altare holocaustum est, quod perpetuis ignibus excitatur, in qua aede solis licet assistere sacerdotibus, et sacrificiorum ritus ac ministeria celebrare, et neque Levitis, neque alii cuiquam praeterea indulgetur accessus. Secunda vero aedes interior est, solo ab hac discreta velamine. Intra quod velamen, arca testamenti et propitiatorium, super quod cherubim duo statuta sunt, et altare incensi collocatum est. In hanc aedem semel in anno primus quicunque erat pontifex, oblatis prius hostiis propitiationis, de quibus supra exposuimus, ingrediebatur, habens utramque manum repletam, unam batillo carbonum, et aliam compositionis incenso, ut cum fuisset ingressus, statim supposito incenso carbonibus fumus ascenderet, totamque aedem repleret, ut aspectum sanctorum, quem ingressus pontificis revelaverat, nubes velaret incensi. Si tibi sacrificiorum mos patuit antiquus, quid haec etiam secundum rationem mysticam contineant, videamus. Duas audisti aedes: unam quasi visibilem et patentem sacerdotibus, aliam vero invisibilem, et inaccessam, excepto solo pontifice, caeteri foris sunt. Prima aedes ista puto quod intelligi possit haec in qua nunc sumus in carne positi Ecclesia, in qua sacerdotes ministrant ad altare holocaustorum, succenso illo igne, de quo dixit Jesus: « Ignem veni mittere in terram, et quam volo ut accendatur. » Et nolo mireris quod haec aedes solis sacerdotibus pateat. Omnes enim quicunque unguento sacri chrismatis delibuti sunt, sacerdotes effecti sunt, sicut et Petrus ad omnem dicit Ecclesiam: « Vos autem genus electum, et regale sacerdotium, gens sancta. » Estis ergo genus sacerdotale, et ideo acceditis ad sancta. Sed et unusquisque nostrum habet in se holocaustum suum, et holocausti sui ipse succendit altare, ut semper ardeat. Ego si renuntiem omnibus quae possideo, et tollam crucem meam, et sequar Christum, holocaustum obtuli ad altare Dei: aut si tradidero corpus meum ut ardeam habens charitatem, et gloriam martyrii consequar, holocaustum meipsum
9. The high priest, then, takes a censer full of coals of fire from the altar, which is before the Lord, and fills his hand with the fine incense of compounding, and brings it within the veil. Let us understand first what the history signifies, and then we shall inquire what the spiritual sense contains. The house of the tabernacle of witness, or of the temple of the Lord, is twofold. The first is that in which is the altar of holocaust, which is kept burning with perpetual fires; in this house it is permitted to the priests alone to stand, and to celebrate the rites and ministries of the sacrifices, and access is granted besides neither to the Levites nor to anyone else. But the second house is the inner one, separated from this only by a veil. Within that veil are placed the ark of the testament and the propitiatory, upon which two cherubim were set, and the altar of incense. Into this house, once a year, whoever was first, the high priest, after first offering the victims of propitiation of which we have spoken above, used to enter, having both hands filled, one with a censer of coals and the other with the incense of compounding, so that when he had entered, the incense being at once put on the coals, the smoke might ascend and fill the whole house, and a cloud of incense might veil the sight of the holy things which the high priest's entry had uncovered. If the ancient custom of the sacrifices has become clear to you, let us see what these things contain according to the mystical meaning too. You have heard of two houses: one as it were visible and open to the priests, the other invisible and inaccessible; save for the high priest alone, the rest are outside. That first house, I think, can be understood as this Church in which we now are, set in the flesh, in which the priests minister at the altar of holocausts, that fire having been kindled of which Jesus said: "I have come to cast fire upon the earth, and how I wish that it be kindled" (Luke 12:49). And I would not have you wonder that this house is open to the priests alone. For all who have been anointed with the ointment of the sacred chrism have been made priests, as Peter too says to the whole Church: "But you are a chosen race, and a royal priesthood, a holy nation" (1 Pet. 2:9). You are, then, a priestly race, and therefore you approach the holy things. But each one of us too has his own holocaust in himself, and himself kindles the altar of his holocaust, that it may always burn. If I renounce all that I possess, and take up my cross and follow Christ, I have offered a holocaust at the altar of God; or if I deliver my body to be burned, having charity, and attain the glory of martyrdom, I have offered myself
Editors' notes and page, col. 521
Footnotes
⁸⁴ ‹dixit Jesus› · call in col 521 · scripture reference Luc. XII, 49.
Luke 12:49.
⁸⁵ ‹dicit Ecclesiam› · call in col 521 · scripture reference I Pet. II, 9.
1 Peter 2:9.
⁸⁶ ‹Pauli verba posuimus, dicentis› · call in col 522 · scripture reference Hebr. IX, 24.
Hebrews 9:24.
⁸⁷ ‹in psalmo› · call in col 522 · scripture reference Psal. CIX, 40.
Psalm 109:40 [so printed; the words quoted are Psalm 104 (105):19].
⁸⁸ ‹Nonne cor nostrum, inquit› · call in col 522 · scripture reference Luc. XXIV, 31.
Luke 24:31 [so printed; the Vulgate verse is 24:32].
(printed under page 265)
(73) ‹in qua altare holocaustum est› · call in col 521
In qua altare holocaustorum, etc. Jam monui homil. 9 in Exod., num. 3, non fuisse in sancto altare holocaustorum, ut hic putat Origenes, sed in atrio sacerdotum sub dio, ad quod accessus etiam Levitis.
"In which the altar of holocausts," etc. I have already pointed out, on Homily 9 on Exodus, no. 3, that the altar of holocausts was not in the holy place, as Origen here supposes, but in the court of the priests under the open sky, to which the Levites too had access.
(printed under page 265)
(74) ‹neque alii cuiquam› · call in col 521
Libb. editi, « alicui unquam. » Mss., « alii cuiquam. »
The printed books read "alicui unquam" (to anyone ever); the manuscripts, "alii cuiquam" (to any other).
(printed under page 265)
(75) ‹et altare incensi› · call in col 521
Et altare incensi, etc. Vide notas ad num. 3 homil. 9 in Exodum, ubi monui altare incensi non fuisse in Sancto sanctorum, sed in sancto. Origeni fucum fecit a se male intellectus locus Heb. IX, 4, de quo consulendi interpretes.
"And the altar of incense," etc. See the notes on no. 3 of Homily 9 on Exodus, where I pointed out that the altar of incense was not in the Holy of holies but in the holy place. Origen was misled by the passage Hebrews 9:4, which he misunderstood; on it the commentators should be consulted.
(printed under page 265)
Page
- running head: 521 IN LEVITICUM HOMILIA IX. (right part not in view)
- marginal letters: A ‹randum est his qui compunguntur›; B ‹est, solo ab hac discreta velamine›; C ‹visibilem et patentem sacerdotibus›; D ‹unusquisque nostrum habet in se holocaustum suum›
- old-edition numerals: 243 ‹contineant, 243 videamus›
- other: page signature at the foot of the left half: PATROL. GR. XII.
obtuli ad altare Dei. Si diligam fratres meos, ita ut animam meam ponam pro fratribus meis, si pro justitia, pro veritate usque ad mortem certavero, holocaustum obtuli ad altare Dei. Si membra mea ab omni concupiscentia carnis mortificavero, si mundus mihi crucifixus sit, et ego mundo, holocaustum obtuli ad altare Dei, et ipse meae hostiae sacerdos efficior. Hoc ergo modo sacerdotium geritur, in prima aede, et hostiae offeruntur, et ex hac aede sanctificatis indutus vestimentis pontifex proficiscitur, et ingreditur in interiora velaminis, sicut superius Pauli verba posuimus, dicentis: « Non in manu facta sancta, sed in ipsum coelum penetravit, inquit, Jesus, et apparet vultui Dei pro nobis. » Coeli ergo locus, et ipsa Dei sedes, per interioris aedis figuram atque imaginem designatur. Sed mirum contuere ordinem sacramentorum. Ingrediens pontifex in Sancta sanctorum, ignem secum de hoc altari portat, et incensum in hac aede suscipit. Sed et vestimenta quibus indutus est, de hoc loco sumpsit. Putasne dignabitur Dominus meus verus pontifex et a me suscipere partem aliquam incensi compositionis minuti quod secum deferat ad Patrem? Putasne inveniet in me aliquid igniculi, et holocaustum meum ardens, ut dignetur ex eo batillum suum implere carbonibus, et in ipsis Deo Patri odorem suavitatis offerre? Beatus est cujus tam vivos, tamque ignitos holocausti sui carbones invenerit, ut eos aptos judicet quos altari superponat incensi. Beatus in cujus corde invenerit tam subtilem, tam minutum tamque spiritalem sensum, et ita diversa virtutum suavitate compositum, ut replere dignetur ex eo manus suas, Deoque Patri suavem odorem intelligentiae ejus offerre. At contra infelix anima, cujus fidei ignis exstinguitur, et refrigescit charitatis calor: ad quam cum venerit coelestis pontifex noster, quaerens ab ea ignitos et ardentes carbones super quos incensum offerat Patri, invenit in ea aridos cineres et frigidas favillas. Tales sunt omnes qui subtrahunt se et longe faciunt a verbo Dei, ne audientes sermones divinos accendantur ad fidem, incalescant ad charitatem, igniantur ad misericordiam. Vis tibi ostendam quomodo de verbis Spiritus sancti ignis exeat, et accendat corda credentium? Audi dicentem David in psalmo: « Eloquium Domini ignivit eum. » Et iterum in Evangelio scriptum est, postquam Dominus locutus est ad Cleopham: « Nonne cor nostrum, inquit, erat ardens intra nos, cum aperiret nobis Scripturas? » Tu ergo unde ardebis? Unde invenientur in te carbones ignis, qui nunquam Domini
as a holocaust at the altar of God. If I love my brothers so as to lay down my life for my brothers, if I strive for justice, for truth, even unto death, I have offered a holocaust at the altar of God. If I mortify my members from every concupiscence of the flesh, if the world is crucified to me and I to the world, I have offered a holocaust at the altar of God, and I myself become the priest of my own victim. In this way, then, the priesthood is exercised in the first house, and the victims are offered; and from this house the high priest, clothed in sanctified vestments, sets out and enters within the veil, as we set down above the words of Paul, who says: "Jesus," he says, "did not enter into holies made with hands, but into heaven itself, and appears before the face of God for us" (Heb. 9:24). The place of heaven, then, and the very seat of God, is designated through the figure and image of the inner house. But behold the wonderful order of the mysteries. The high priest, entering into the Holy of Holies, carries fire with him from this altar, and receives the incense in this house. And the vestments too with which he is clothed he took from this place. Do you think my Lord, the true high priest, will deign to receive from me too some portion of the fine incense of compounding, to carry with Him to the Father? Do you think He will find in me some little spark, and my holocaust burning, so that He may deign to fill His censer with coals from it, and in them offer an odour of sweetness to God the Father? Blessed is he whose coals of his holocaust He finds so living and so fiery that He judges them fit to set upon the altar of incense. Blessed is he in whose heart He finds a sense so subtle, so fine and so spiritual, and so compounded of the sweetness of diverse virtues, that He deigns to fill His hands from it and to offer to God the Father the sweet odour of his understanding. But unhappy, on the contrary, is the soul in which the fire of faith is extinguished and the warmth of charity grows cold: when our heavenly high priest comes to it, seeking from it fiery and burning coals on which to offer incense to the Father, He finds in it dry ashes and cold embers. Such are all who withdraw themselves and keep far from the word of God, lest, hearing the divine discourses, they be kindled to faith, grow warm to charity, be set on fire to mercy. Do you want me to show you how fire goes out from the words of the Holy Spirit and kindles the hearts of believers? Hear David saying in the psalm: "The word of the Lord set him on fire" (Ps. 104:19). And again it is written in the Gospel, after the Lord had spoken to Cleophas: "Was not our heart," he says, "burning within us, when He opened the Scriptures to us?" (Luke 24:32). From where, then, will you burn? From where will coals of fire be found in you, you who never
Editors' notes and page, col. 522
Footnotes
(76) ‹David in psalmo› · call in col 522
Mss. « psalmo. » Lib. editi « psalmis. »
The manuscripts read "psalmo" (in a psalm); the printed books, "psalmis" (in the psalms).
(printed under page 265) Note (75), printed under page 265, is called in col 521 and is set in n521.
Page
- running head: …ITICUM HOMILIA IX. 522
- marginal letters: A ‹obtuli ad altare Dei›; B ‹aedis figuram atque imaginem›; C ‹tilem, tam minutum tamque spiritalem›; D ‹corda credentium? Audi dicentem David›
- old-edition numerals: (none)
- other: page number 17 at the foot of the right half
igniris eloquio, nunquam verbis Spiritus sancti inflammaris? Audi et ipsum David dicentem: « Concaluit cor meum intra me, et in meditatione mea exardescit ignis. » Unde tu concalescis? Unde ignis accenditur, qui nunquam in divinis meditaris eloquiis: imo quod est infelicius, concalescis in spectaculis circi, concalescis in equorum contentionibus, in certamine athletarum? Atqui iste ignis non est de altari Domini, sed is est, qui dicitur ignis alienus; et audisti paulo superius, quia qui obtulerunt alienum ignem ante Dominum, exstincti sunt. Concalescis et cum te repleverit iracundia, et cum te inflammaverit furor, ureris interdum et amore carnali, ac turpissimae libidinis jactaris incendiis. Sed omnis iste ignis alienus est et contrarius Deo, quem qui accenderit, sine dubio Nadab et Abiud perferet sortem.
are set on fire by the word of the Lord, never inflamed by the words of the Holy Spirit? Hear David himself too, saying: "My heart grew hot within me, and in my meditation a fire blazes out" (Ps. 39:3). From where do you grow hot? From where is fire kindled [in you], you who never meditate on the divine words? Nay, what is more unhappy, you grow hot at the spectacles of the circus, you grow hot at the contests of horses, at the struggle of athletes? Yet that fire is not from the altar of the Lord, but it is the one which is called strange fire; and you heard a little above that those who offered strange fire before the Lord were extinguished. You grow hot also when anger has filled you, and when fury has inflamed you; you are burned at times by carnal love too, and are tossed by the fires of most shameful lust. But all that fire is strange and contrary to God; and whoever kindles it will without doubt suffer the lot of Nadab and Abiud.
10. Ait ergo eloquium divinum: « Et imponet incensum super ignem in conspectu Domini, et operiet fumus incensi propitiatorium quod est super testimonia, et non morietur, et sumet de sanguine vituli, et resperget digito suo super propitiatorium contra orientem. » Ritus quidem apud veteres propitiationis pro hominibus, qui fiebat ad Deum, qualiter celebraretur edocuit: sed tu qui ad Christum venisti, pontificem verum, qui sanguine suo Deum tibi propitium fecit, et reconciliavit te Patri, non haereas in sanguine carnis; sed disce potius sanguinem Verbi, et audi ipsum tibi dicentem, quia « hic sanguis meus est, qui pro vobis effundetur in remissionem peccatorum. » Novit qui mysteriis imbutus est, et carnem et sanguinem Verbi Dei. Non ergo immoremur in his quae et scientibus nota sunt, et ignorantibus patere non possunt. Quod autem contra orientem respergit, non otiose accipias. Ab oriente tibi propitiatio venit. Inde est enim vir, cui Oriens nomen est, qui mediator Dei et hominum factus est. Invitaris ergo per hoc, ut ad orientem semper aspicias, unde tibi oritur sol justitiae, unde semper tibi lumen nascitur: ut nunquam in tenebris ambules, neque dies ille novissimus te in tenebris comprehendat: ne tibi ignorantiae nox et caligo subrepat, sed ut semper in scientiae luce verseris, semper habeas diem fidei, semper lumen charitatis et pacis obtineas.
10. The divine utterance therefore says: "And he shall place the incense upon the fire in the sight of the Lord, and the smoke of the incense shall cover the propitiatory which is over the testimonies, and he shall not die; and he shall take of the blood of the calf, and shall sprinkle with his finger upon the propitiatory towards the east" (Lev. 16:13). It has taught how the rite of propitiation among the ancients on behalf of men, which was made to God, was to be celebrated: but you who have come to Christ, the true high priest, Who by His own blood made God propitious to you and reconciled you to the Father, do not cling to the blood of the flesh; but learn rather the blood of the Word, and hear Him saying to you that "this is My blood, which will be poured out for you unto the remission of sins" (Matt. 26:28). He who has been steeped in the mysteries knows both the flesh and the blood of the Word of God. Let us not therefore linger over those things which are both known to those who know and cannot lie open to the ignorant. But that he sprinkles towards the east, do not take idly. From the east the propitiation comes to you. For thence is the man whose name is Orient, Who was made mediator of God and men. You are invited therefore by this always to look towards the east, whence the sun of justice rises for you, whence light is always born for you: that you may never walk in darkness, nor may that last day overtake you in darkness; that the night and gloom of ignorance may not creep upon you, but that you may always be engaged in the light of knowledge, always have the day of faith, always obtain the light of charity and peace.
11. Addit post haec Scriptura: « Et non erit, inquit, homo cum ingredietur pontifex intra velamen interius in tabernaculum testimonii. » Quomodo non erit homo? Ego sic accipio, quod qui potuerit sequi Christum, et penetrare cum eo interius
11. After this Scripture adds: "And there shall be no man," it says, "when the high priest goes in within the inner veil into the tabernacle of witness" (Lev. 16:17). How will there be no man? I take it thus: that he who has been able to follow Christ, and to pass in with Him into the inner
Editors' notes and page, col. 523
Footnotes
⁸⁹ ‹ipsum David dicentem› · call in col 523 · scripture reference Psal. XXXIX, 3.
Psalm 39 (40):3.
⁹⁰ ‹eloquium divinum› · call in col 523 · scripture reference Levit. XVI, 13.
Leviticus 16:13.
⁹¹ ‹tibi dicentem› · call in col 523 · scripture reference Matth. XXVI, 28.
Matthew 26:28.
⁹² ‹post haec Scriptura› · call in col 523 · scripture reference Levit. XVI, 17.
Leviticus 16:17.
⁹³ ‹ipse Dominus dixit› · call in col 524 · scripture reference Psal. LXXXII, 6.
Psalm 82:6 [so printed; the words quoted are Psalm 81 (82):6].
⁹⁴ ‹Scriptura dicit› · call in col 524 · scripture reference Deut. XXX, 15.
Deuteronomy 30:15.
⁹⁵ ‹redire dicitur› · call in col 524 · scripture reference Genes. III, 19.
Genesis 3:19.
⁹⁶ ‹Deus, qui dicit› · call in col 524 · scripture reference Joan. XIV, 6.
John 14:6.
⁹⁷ ‹Paulus dicit› · call in col 524 · scripture reference I Cor. XV, 26.
1 Corinthians 15:26.
⁹⁸ ‹propheta dicit› · call in col 524 · scripture reference Ezech. XVIII, 4.
Ezekiel 18:4.
⁹⁹ ‹cum Belial› · call in col 524 · scripture reference II Cor. VI, 14, 15.
2 Corinthians 6:14, 15.
¹ ‹qui dixit› · call in col 524 · scripture reference Joan. XI, 25.
John 11:25.
(printed under page 266)
(77) ‹fumus incensi› · call in col 523
Libb. editi post « propitiatorium » addunt, « contra orientem » quod abest tum a mss., tum a contextu Graeco Septuaginta interpretum.
After "propitiatorium" (the mercy-seat) the printed books add "contra orientem" (towards the east), which is absent both from the manuscripts and from the Greek text of the Seventy translators.
(printed under page 266)
(78) ‹mysteriis imbutus est› · call in col 523
Novit qui mysteriis imbutus est, etc. Eucharistiae mysterium non omnibus patebat. Ideo parce de eo loquitur. Scio equidem a nonnullis vapulare Rufinum quasi plurimorum locorum interpolator fuerit ubi mysteriorum non publicandorum mentio fit; sed iniqua isthaec criminatio abunde refellitur vel ex celebri hoc Origenis effato sub initium lib. I contra Celsum, apud Christianos, ut et apud philosophos et gentiles quaedam esse κρύφια μὴ εἰς τοὺς πολλοὺς φθάνοντα, et ἐσωτερικά.
"He who has been initiated into the mysteries knows," etc. The mystery of the Eucharist was not open to all; therefore he speaks of it sparingly. I know indeed that Rufinus is beaten by some as though he had interpolated very many places where mention is made of mysteries not to be divulged; but this unjust charge is abundantly refuted, if by nothing else, by this famous saying of Origen near the beginning of book I Against Celsus: that among Christians, as also among philosophers and pagans, there are certain things that are secret (κρύφια), not reaching the many, and esoteric (ἐσωτερικά).
(printed under page 266)
Page
- running head: 523 ORIGENIS
- marginal letters: A ‹igniris eloquio, nunquam verbis›; B ‹rius Deo, quem qui accenderit›; C ‹tem, quia hic sanguis meus est›; D ‹fidei, semper lumen charitatis›
- old-edition numerals: 244 ‹Novit 244 qui mysteriis imbutus est›
tabernaculum, et coelorum excelsa conscendere, jam non erit homo, sed secundum verbum ipsius erit tanquam angelus Dei. Aut forte etiam ille super eum sermo complebitur quem ipse Dominus dixit: « Ego dixi: Dii estis, et filii Excelsi omnes. » Sive ergo spiritalis effectus, unus cum Domino spiritus fiat; sive per resurrectionis gloriam in angelorum ordinem transeat, recte jam non erit homo; sed unusquisque ipse sibi hoc praestat, ut vel excedat hominis appellationem, vel intra conditionem hujus vocabuli censeatur. Si enim factus homo ab initio servasset illud quod ad eum Scriptura dicit: « Ecce posui ante oculos tuos mortem et vitam, elige tibi vitam; » si hoc fecisset, nunquam profecto humanum genus mortalis conditio tenuisset. Sed quoniam derelinquens vitam, mortem secutus est, homo factus est; et non solum homo, sed et terra, propter quod et in terram redire dicitur. Requiro tamen quae sit ista mors, quam dicit ante « oculos tuos posui. » De vita enim non dubitatur quod semetipsum indicet Deus, qui dicit: « Ego sum veritas et vita. » Quae est ergo ista mors vitae contraria, quam posuit Deus ante oculos nostros? De illo dici puto, de quo Paulus dicit: « Novissimus inimicus destruetur mors. » Iste est ergo inimicus diabolus, qui primo quidem ante oculos positus, sed novissimus destruetur. Positus autem fuerat ante oculos, non ut sequeremur eum, sed ut vitaremus. Unde et arbitror quod ipsa per se anima humana, neque mortalis, neque immortalis dici potest; sed si contigerit vitam, ex participio vitae erit immortalis; in vitam enim non incidit mors; si vero avertens se a vita participium traxerit mortis, ipsa se facit esse mortalem. Et ideo propheta dicit: « Anima quae peccat, ipsa morietur; » quamvis mortem ejus non ad interitum substantiae sentiamus, sed hoc ipsum quod aliena et extorris sit a Deo, qui vera vita est, mors ei esse credenda est. Nulla ergo participatio fit justitiae cum iniquitate, nulla societas lucis ad tenebras, nulla consonantia Christo cum Belial. Si elegimus vitam, semper vivemus, mors nobis non dominabitur, et complebitur in nobis sermo Domini, qui dixit: « Qui credit in me, etiamsi moriatur, vivet. » Eligamus ergo vitam, eligamus lucem, ut in die honeste ambulemus, ut et nos sequentes Jesum intra velamen tabernaculi interioris, jam non simus ut homines mortales, sed ut angeli immortales, cum novissimum inimicum destruxerit mortem ipse Dominus Jesus Christus,
tabernacle, and to climb up to the heights of the heavens, he will no longer be a man, but according to His own word he will be as an angel of God. Or perhaps that saying too will be fulfilled upon him which the Lord Himself spoke: "I said: You are gods, and all of you sons of the Most High" (Ps. 81:6). Whether, then, having become spiritual, he becomes one spirit with the Lord; or whether through the glory of the resurrection he passes into the order of the angels, rightly he will no longer be a man; but each one secures this for himself: either that he goes beyond the name of man, or that he is reckoned within the condition of this word. For if man, once made, had kept from the beginning what Scripture says to him: "Behold, I have set before your eyes death and life; choose life for yourself" (Deut. 30:15); if he had done this, the condition of mortality would surely never have held the human race. But since, forsaking life, he followed death, he became man; and not only man, but also earth, which is why he is also said to return into the earth (Gen. 3:19). I ask, however, what this death is which He says, "I have set before your eyes." For about life there is no doubt that God indicates Himself, Who says: "I am the truth and the life" (John 14:6). What, then, is this death, contrary to life, which God has set before our eyes? I think it is said of him of whom Paul says: "The last enemy, death, shall be destroyed" (1 Cor. 15:26). This enemy, then, is the devil, who was indeed set first before our eyes, but will be destroyed last. Now he had been set before our eyes, not that we should follow him, but that we should avoid him. Hence I also think that the human soul in itself can be called neither mortal nor immortal; but if it lays hold of life, it will be immortal by participation in life, for death does not fall upon life; but if, turning itself away from life, it has drawn to itself a participation in death, it makes itself mortal. And therefore the prophet says: "The soul that sins, it shall die" (Ezek. 18:4); although we do not understand its death as the destruction of its substance, but this very thing, that it is estranged and exiled from God, Who is the true life, must be believed to be death for it. There is, then, no participation of justice with iniquity, no fellowship of light with darkness, no concord of Christ with Belial (2 Cor. 6:14–15). If we have chosen life, we shall live for ever, death shall have no dominion over us, and the word of the Lord will be fulfilled in us, Who said: "He who believes in Me, even if he dies, shall live" (John 11:25). Let us therefore choose life, let us choose light, that we may walk honestly as in the day, so that we too, following Jesus within the veil of the inner tabernacle, may no longer be as mortal men, but as immortal angels, when the Lord Jesus Christ Himself has destroyed the last enemy, death,
Editors' notes and page, col. 524
Page
- running head: ORIGENIS 524
- marginal letters: A ‹rius tabernaculum, et coelorum›; B ‹ditio tenuisset. Sed quoniam›; C ‹per se anima humana, neque›; D ‹riatur, vivet. Eligamus ergo›
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal. LXXXII, 6" for words of Ps. 81:6; the English gives the right reference.
qui est via, et veritas, et vita: cui gloria et imperium in saecula saeculorum. Amen.
who is the way, and the truth, and the life: to whom be glory and dominion for ages of ages. Amen.
HOMILIA X. De jejunio quod in die propitiationis fit, et de hirco qui in eremum dimittitur.
HOMILY X. On the fast that is kept on the day of propitiation, and on the goat that is sent away into the desert (Lev. 16).
1. Nos quidem, qui de Ecclesia sumus, merito Moysen recipimus, et scripta ejus legimus, sentientes de eo, quod propheta et Deo sibi revelante, in symbolis, et figuris, ac formis allegoricis conscripserit futura mysteria, quae in tempore suo docemus impleta. Qui vero ejusmodi in eo non recipit sensum, sive Judaeorum quis, sive etiam nostrorum est, is ne prophetam quidem eum fuisse docere potest: quomodo enim prophetam probabit, cujus litteras asserat esse communes, futuri nullius conscias, nec occulti aliquid mysterii continentes? Hunc itaque qui ita sentit, legentem haec arguit sermo divinus, et dicit: « Putasne intelligis quae legis? » Est ergo lex, et omnia quae in lege sunt, secundum Apostoli sententiam usque ad tempus correctionis imposita, et sicut hi quibus artificium est signa ex aere facere, et statuas fundere, antequam verum opus aeris producant, aut argenti, vel auri, figmentum prius luti ad similitudinem futurae imaginis formant: quod figmentum necessarium quidem est, sed usquequo opus quod principale est, expleatur: cum autem fuerit effectum opus illud propter quod figmentum luti fuerat formatum, usus ejus ultra non quaeritur: tale aliquid intellige etiam in his, quae in typo et figura futurorum in lege et prophetis, vel scripta, vel gesta sunt. Venit enim ipse artifex et auctor omnium, et legem quae umbram habebat futurorum bonorum, transtulit ad ipsam imaginem rerum. Sed ne forte difficile tibi probari posse quae dicimus videantur, recognosce per singula. Erat prius Jerusalem urbs illa magna regalis, ubi templum famosissimum Deo fuerat exstructum. Posteaquam vero venit ille, qui erat verum templum Dei, et dicebat de templo corporis sui: « Solvite templum hoc, » et quia coelestis Jerusalem coepit aperire mysteria: deleta est illa terrena, ubi coelestis apparuit: in templo illo non remansit lapis super lapidem, ex quo verum templum Dei facta est caro Christi. Erat prius pontifex sanguine taurorum et hircorum purificans populum: sed ex quo venit verus pontifex, qui sanguine suo sanctificaret credentes, nusquam est ille pontifex prior, nec ullus ei relictus est locus. Altare fuit prius, et sacrificia celebrabantur: sed ut venit verus Agnus qui seipsum hostiam obtulit Deo, cuncta illa velut pro tempore posita cessaverunt. Non tibi ergo videtur quod secundum figuram quam supra posuimus, veluti formae fuerint quaedam e luto fictae, per quas veritatis exprimerentur imagines? Propterea denique divina
1. We indeed, who are of the Church, rightly receive Moses and read his writings, holding of him that, as a prophet and with God revealing to him, he wrote down in symbols and figures and allegorical forms the mysteries to come, which we teach were fulfilled in their own time. But whoever does not receive a sense of this kind in him, whether he is one of the Jews or even one of our own, cannot even show that he was a prophet: for how will he prove him a prophet whose letters he asserts to be common, conscious of nothing to come, and containing nothing of hidden mystery? So the divine word rebukes the one who thinks thus as he reads these things, and says: "Do you think you understand what you read?" (Acts 8:30). The law, then, and all that is in the law, according to the Apostle's judgement, was imposed until the time of correction (Heb. 9); and just as those whose craft it is to make figures out of bronze and to cast statues, before they produce the true work of bronze, or of silver, or of gold, first form a model of clay in the likeness of the image to come: a model which is indeed necessary, but only until the work which is the principal one is completed; but when that work has been accomplished for whose sake the clay model had been formed, its use is no longer sought: understand something of this kind also in those things which, in type and figure of things to come, were either written or done in the law and the prophets. For the Craftsman Himself and Author of all came, and transferred the law, which had a shadow of the good things to come (Heb. 10:1), to the very image of the realities. But lest perhaps what we say should seem to you difficult to prove, recognize it point by point. Formerly Jerusalem was that great royal city, where a most famous temple had been built for God. But after He came who was the true temple of God, and said of the temple of His body, "Destroy this temple" (John 2:19), and because He began to open the mysteries of the heavenly Jerusalem, that earthly one was destroyed when the heavenly appeared: in that temple there remained not a stone upon a stone from the time that the flesh of Christ became the true temple of God. Formerly there was a high priest purifying the people with the blood of bulls and goats; but from the time that the true High Priest came, who was to sanctify believers with His own blood, that former high priest is nowhere, nor is any place left to him. There was formerly an altar, and sacrifices were celebrated; but when the true Lamb came, who offered Himself as a victim to God, all those things, as having been set up for a time, ceased. Does it not seem to you, then, that according to the figure we set out above, they were as it were certain forms moulded out of clay, through which the images of the truth were to be expressed? For this reason, indeed, by divine
Editors' notes and page, col. 525
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 267) (²) ‹anchor: not visible in the page-foot image› · call in col 525 Levit. XVI.
Leviticus 16.
(printed under page 267) (³) ‹anchor: not visible› · call in col 525 Act. VIII, 30.
Acts 8:30.
(printed under page 267) (⁴) ‹anchor: not visible› · call in col 525 Heb. IX.
Hebrews 9.
(printed under page 267) (⁵) ‹anchor: futurorum bonorum› · call in col 525 Heb. X, 1.
Hebrews 10:1.
(printed under page 267) (⁶) ‹anchor: Solvite templum hoc› · call in col 525 Joan. II, 19.
John 2:19.
(printed under page 267)
(79) ‹anchor: futurae imaginis formant› · call in col 525
Libb. editi, « formant: non quod figmentum necessarium sit, sed usquequo, » etc. Sed mss. ut in nostro textu.
The printed books read "they form: not that the model is necessary, but until," etc. But the manuscripts read as in our text.
(printed under page 267)
Page
- running head: 525 IN LEVITICUM HOMI[LIAE] (running head spans the page; column number 525 at left)
- marginal letters: A qui est via, et veritas; B conscias, nec occulti aliquid; C intellige etiam in his; D Erat prius pontifex sanguine
- old-edition numerals: 245 after famosissimum
dispensatio procuravit, ut et civitas ipsa, et templum, et omnia illa pariter subverterentur: ne qui forte adhuc parvulus et lactens in fide si videret illa constare, dum sacrificiorum ritum, dum ministeriorum ordinem attonitus stuperet, ipso diversarum formarum raperetur intuitu. Sed providens Deus infirmitati nostrae, et volens multiplicari Ecclesiam suam, omnia illa subverti fecit et penitus auferri, ut sine ulla cunctatione illis cessantibus haec vera esse, pro quibus in illis typus praecesserat, crederemus.
dispensation it was brought about that both the city itself and the temple and all those things were overthrown together: lest anyone perhaps still a little child and a suckling in the faith, if he saw them standing, while he stood astonished and amazed at the rite of the sacrifices and the order of the ministries, should be carried away by the very sight of the various forms. But God, providing for our weakness and willing His Church to be multiplied, caused all those things to be overthrown and utterly taken away, so that, those things having ceased, we might believe without any hesitation that these things are true, for which the type had gone before in them.
2. Unde et nunc dicenda nobis sunt aliqua etiam ad eos, qui putant pro mandato legis sibi quoque Judaeorum jejunium jejunandum, et primo omnium sermonibus utar Pauli dicentis: quia si quis vult unum aliquid custodire de observationibus legis, « obnoxius est universae legis faciendae. » Qui ergo observat ista jejunia, ascendat et ter in anno in Jerusalem, ut appareat ante templum Domini, ut offerat se sacerdoti; requirat altare quod in pulverem versum est, offerat hostias nullo astante pontifice. Scriptum est enim, ut duos hircos jejunans populus offerat sacrificium, super quos sortes mitti debeant, ut unus ex his fiat Domini sors, et hostia Domino offeratur; alterius vero sors fiat, ut dimittatur in eremum vivus, qui et habeat in se peccata populi. Haec tibi omnia consequenter explenda sunt, qui vis secundum praeceptum legis observare jejunium: de quibus a nobis quidem, prout potuimus, superiori disputatione dissertum est. Tamen quoniam dives est sermo Dei, et secundum sententiam Salomonis non simpliciter, sed et dupliciter et tripliciter describendus in corde est, tentemus etiam nunc addere aliqua ad ea, quae dudum pro viribus dicta sunt, ut ostendamus quomodo in typo futurorum etiam hic unus hircus Domino oblatus est hostia, et alius vivus dimissus. Audi in Evangeliis Pilatum dicentem ad sacerdotes et populum Judaeorum: « Quem vultis de duobus dimittam vobis, Jesum qui dicitur Christus, an Barabbam? » Tunc clamavit omnis populus, ut Barabbam dimitteret, Jesum vero morti traderet. Ecce habes hircum qui dimissus est vivus in eremum, peccata secum populi ferens, clamantis et dicentis: « Crucifige, crucifige. » Iste est ergo hircus vivus dimissus in eremum: et ille est hircus, qui Domino oblatus est hostia ad repropitianda peccata, et veram propitiationem in se credentibus populis fecit. Quod si et hoc requiras, quis sit qui hunc hircum perduxit in eremum, ut probetur in eo etiam quod lotus sit et mundus effectus, potest Pilatus ipse accipi homo paratus. Judex quippe gentis ipsius erat, qui eum per sententiam suam emisit in eremum. Audi autem quomodo lotus sit et mundus effectus. Cum ad populum diceret:
2. Hence we must now say some things also to those who think that, by the command of the law, the fast of the Jews must be fasted by them too; and first of all I shall use the words of Paul, who says that if anyone wishes to keep some one of the observances of the law, "he is bound to do the whole law" (Gal. 5:3). Let him, then, who observes these fasts also go up three times a year to Jerusalem, to appear before the temple of the Lord, to present himself to the priest; let him seek the altar that has been turned to dust, let him offer victims with no high priest standing by. For it is written (Lev. 16:5) that the people, fasting, should offer two goats as a sacrifice, over which lots must be cast, so that one of them may become the Lord's lot and be offered as a victim to the Lord, while the lot of the other is that it be sent away alive into the desert, and that it should have in itself the sins of the people. All these things must in consequence be fulfilled by you, who wish to observe the fast according to the precept of the law; of which we, indeed, as far as we could, have discoursed in the previous disputation. Yet since the word of God is rich, and according to the judgement of Solomon (Prov. 3) is to be written in the heart not singly, but both doubly and triply, let us try now too to add some things to those which were said a little while ago according to our strength, to show how, in a type of things to come, here too one goat was offered to the Lord as a victim, and the other sent away alive. Hear Pilate in the Gospels saying to the priests and the people of the Jews: "Which of the two do you wish me to release to you, Jesus who is called Christ, or Barabbas?" (Matt. 27:17). Then all the people cried out that he should release Barabbas, but hand Jesus over to death. Behold, you have the goat that was sent away alive into the desert, carrying with it the sins of the people, who cried out and said: "Crucify, crucify" (Luke 23:21). This, then, is the goat sent away alive into the desert; and that is the goat which was offered to the Lord as a victim to make propitiation for sins, and made true propitiation for the peoples who believe in Him. But if you ask this too, who it is that led this goat into the desert, so that it may be shown in him also that he was washed and made clean, Pilate himself can be taken as the man in readiness. For he was the judge of that very nation, who by his sentence sent him out into the desert. But hear how he was washed and made clean. When to the people he was saying
Editors' notes and page, col. 526
Footnotes
(⁷) ‹anchor: not visible› · call in col 526 Gal. V, 3.
Galatians 5:3.
(printed under page 267) (⁸) ‹anchor: not visible› · call in col 526 Levit. XVI, 5.
Leviticus 16:5.
(printed under page 267) (⁹) ‹anchor: sententiam Salomonis› · call in col 526 Prov. III.
Proverbs 3 [sic as printed; the "threefold" writing is Prov. 22:20].
(printed under page 267) (¹⁰) ‹anchor: populum Judaeorum› · call in col 526 Matth. XXVII, 17.
Matthew 27:17.
(printed under page 267) (¹¹) ‹anchor: et dicentis› · call in col 526 Luc. XXII, 21.
Luke 22:21 [as printed; the cry "Crucify" is Luke 23:21].
Editors' notes: (printed under page 267)
(80) ‹anchor: hircum perduxit› · call in col 526
Mss., « perduxit. » Libb. editi, « produxit. »
The manuscripts read "perduxit" (led through); the printed books, "produxit" (led forth).
(printed under page 267)
Page
- running head: [IN LE]VITICUM HOMILIA X. 526
- marginal letters: A dispensatio procuravit; B unum aliquid custodire; C prout potuimus / est. Tamen quoniam (letter between these lines); D dicentis: Crucifige
- old-edition numerals: (none)
- other: Migne's foot note prints "Luc. XXII, 21" for words of Luke 23:21; the English gives the right reference.
« Vultis dimittam vobis Jesum, qui dicitur Christus? » et acclamasset omnis populus, dicens: « Si hunc dimittis, non es amicus Caesaris; » tunc poposcit, inquit, Pilatus, aquam, et lavit manus suas coram populo, dicens: « Mundus ego sum a sanguine ejus, vos videritis. » Sic ergo videbitur lotis manibus suis mundus effectus. Nostra igitur, id est qui non umbrae et exemplari servimus, sed veritati, haec est propitiationis dies, in qua data est nobis remissio peccatorum, cum pascha nostrum immolatus est Christus. Quomodo ergo cognita veritate convertimur iterum ad infirma et egena elementa hujus mundi, quibus rursus a capite servire vultis, dies observantes, et menses, et tempora, et annos? Audi quomodo etiam propheta hujusmodi jejunium respuit, et dicit: « Non hoc jejunium elegi, dicit Dominus, neque diem ut humiliet homo animam suam. » Tu si vis jejunare secundum Christum et humiliare animam tuam, omne tibi tempus aptum est totius anni; imo totius vitae tuae dies habeto ad humiliandam animam tuam, si tamen didicisti a Domino Salvatore nostro, quia mitis est et humilis corde. Quando ergo non est tibi humiliationis dies, qui Christum sequeris, qui est humilis corde, et humilitatis magister? Tu itaque si vis jejunare, jejuna secundum praeceptum Evangelii, et observa in jejuniis evangelicas leges, in quibus hoc modo Salvator de jejuniis mandat: « Tu autem si jejunas, unge caput tuum, et faciem tuam lava. » Quod si requiris quomodo laves faciem tuam, Paulus apostolus docet quemadmodum « revelata facie gloriam Domini contempleris, ad eamdem imaginem formatus a gloria in gloriam, tanquam a Domini spiritu. » Unge etiam caput tuum, sed observa ne oleo peccati: « Oleum enim peccatoris non impinguet caput tuum. » Sed unge caput oleo exsultationis, oleo laetitiae, oleo misericordiae, ita ut secundum mandatum sapientiae, misericordia et fides non deserant te. Propterea enim et Apostolus, volens abstrahere nos ab his visibilibus et terrenis, et erigere animos sensusque nostros ad coelestia, clamat et dicit: « Si resurrexistis cum Christo, quae sursum sunt quaerite, non quae super terram. » Nonne aperte tibi dicit: Noli quaerere in terris Jerusalem, nec observantias legis, nec jejunium Judaeorum, sed jejunium Christi? Jejunans enim debes
"Do you wish me to release to you Jesus, who is called Christ?" (Mark 15:9), and all the people had cried out, saying: "If you release this man, you are not Caesar's friend" (John 19:12), then, it says, Pilate called for water and washed his hands before the people, saying: "I am clean of His blood; see to it yourselves" (Matt. 27:24). Thus, then, he will be seen to have been made clean by washing his hands. Ours, therefore, that is, of us who serve not a shadow and a copy but the truth, is this day of propitiation, on which remission of sins was given to us, when Christ our pasch was sacrificed (1 Cor. 5:7). How, then, having known the truth, are we turned back again to the weak and beggarly elements of this world, which you wish to serve once more from the beginning, observing days and months and seasons and years? Hear how the prophet too rejects a fast of this kind, and says: "This is not the fast I have chosen, says the Lord, nor the day for a man to humble his soul" (Isa. 58:5). If you wish to fast according to Christ and to humble your soul, every time of the whole year is fit for you; nay, keep all the days of your life for humbling your soul, if indeed you have learnt from our Lord and Saviour that He is meek and humble of heart (Matt. 11:29). When, then, is there not a day of humiliation for you, who follow Christ, who is humble of heart and the Master of humility? So if you wish to fast, fast according to the precept of the Gospel, and observe in your fasts the laws of the Gospel, in which the Saviour gives this command about fasts: "But you, if you fast, anoint your head and wash your face" (Matt. 6:17). And if you ask how you are to wash your face, the apostle Paul teaches how "with unveiled face you may behold the glory of the Lord, formed into the same image from glory to glory, as by the Spirit of the Lord" (2 Cor. 3:18). Anoint your head too, but take care it is not with the oil of sin: "For let not the oil of the sinner fatten your head" (Ps. 140:5). But anoint your head with the oil of exultation, the oil of gladness, the oil of mercy, so that, according to the command of wisdom, mercy and faith may not forsake you. For this reason, indeed, the Apostle too, wishing to draw us away from these visible and earthly things and to raise our minds and senses to heavenly things, cries out and says: "If you have risen with Christ, seek the things that are above, not those that are upon the earth" (Col. 3:1). Does he not openly say to you: Do not seek Jerusalem on earth, nor the observances of the law, nor the fast of the Jews, but the fast of Christ? For in fasting you must
Editors' notes and page, col. 527
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 268) (¹²) ‹anchor: not visible in the page-foot image› · call in col 527 Marc. XV, 9.
Mark 15:9.
(printed under page 268) (¹³) ‹anchor: not visible› · call in col 527 Joan. XIX, 12.
John 19:12.
(printed under page 268) (¹⁴) ‹anchor: not visible› · call in col 527 Matth. XXVII, 24.
Matthew 27:24.
(printed under page 268) (¹⁵) ‹anchor: not visible› · call in col 527 I Cor. V, 7.
1 Corinthians 5:7.
(printed under page 268) (¹⁶) ‹anchor: not visible› · call in col 527 Isa. lviii, 5.
Isaiah 58:5.
(printed under page 268) (¹⁷) ‹anchor: humilis corde› · call in col 527 Matth. XI, 29.
Matthew 11:29.
(printed under page 268) (¹⁸) ‹anchor: de jejuniis mandat› · call in col 527 Matth. VI, 17.
Matthew 6:17.
(printed under page 268) (¹⁹) ‹anchor: apostolus docet› · call in col 527 II Cor. III, 18.
2 Corinthians 3:18.
(printed under page 268) (²⁰) ‹anchor: caput tuum› · call in col 527 Psal. CXLI, 5.
Psalm 141:5 (as printed; Vulgate Ps. 140:5).
(printed under page 268) (²¹) ‹anchor: clamat et dicit› · call in col 527 Coloss. III, 1.
Colossians 3:1.
(printed under page 268)
(81) ‹anchor: not visible› · call in col 527
Codex Sangerm., « apertum est. »
The Saint-Germain manuscript reads "apertum est" (it is open/plain).
(printed under page 268)
(82) ‹anchor: caput tuum› · call in col 527
Mss., « caput tuum. » Libb. editi, « caput meum. »
The manuscripts read "caput tuum" (your head); the printed books, "caput meum" (my head).
(printed under page 268)
Page
- running head: 527 ORIGENIS
- marginal letters: A ret: Vultis dimittam vobis; B hujusmodi jejunium respuit; C put tuum, et faciem tuam lava; D Nonne aperte tibi dicit
- old-edition numerals: 246 after cati:
- other: Migne's foot note prints "Psal. CXLI, 5" for words of Ps. 140:5; the English gives the right reference.
adire pontificem tuum Christum, qui utique non in terris requirendus est, sed in coelis, et per ipsum debes offerre hostiam Deo. Vis tibi adhuc ostendam quale te oportet jejunare jejunium? Jejuna ab omni peccato, nullum cibum sumas malitiae, nullas capias epulas voluptatis, nullo vino luxuriae concalescas. Jejuna a malis actibus, abstine a malis sermonibus, contine te a cogitationibus pessimis. Noli contingere panes furtivos perversae doctrinae. Non concupiscas fallaces philosophiae cibos, qui te a veritate seducant. Tale jejunium Deo placet. Abstinere vero a cibis, quos Deus creavit, ad percipiendum cum gratiarum actione fidelibus, et hoc facere cum his qui Christum crucifixerunt, acceptum esse non potest Deo. Indignati sunt aliquando et Pharisaei Domino, cur non jejunarent discipuli ejus. Quibus ille respondit, quia non possunt filii sponsi jejunare quandiu cum ipsis est sponsus. Illi ergo jejunent qui perdiderunt sponsum, nos habentes nobiscum sponsum jejunare non possumus. Nec hoc tamen ideo dicimus, ut abstinentiae Christianae frena laxemus. Habemus enim quadragesimae dies jejuniis consecratos. Habemus quartam et sextam septimanae dies, quibus solemniter jejunamus. Est certe libertas Christiano per omne tempus jejunandi, non observantiae superstitione, sed virtute continentiae. Nam quomodo apud eos castitas incorrupta servatur, nisi arctioribus continentiae fulta subsidiis? Quomodo Scripturis operam dabunt? Quomodo scientiae et sapientiae studebunt? Nonne per continentiam ventris et gutturis? Quomodo quis seipsum castrat propter regnum coelorum, nisi ciborum affluentiam resecet, nisi abstinentia utatur ministra? Haec ergo Christianis jejunandi ratio est. Sed est et alia adhuc religiosa, cujus laus quorumdam apostolorum litteris praedicatur. Invenimus enim in quodam libello ab apostolis dictum: « Beatus est qui etiam jejunat pro eo ut alat pauperem. » Hujus jejunium valde acceptum est apud Deum, et revera digne satis. Imitatur enim illum, qui animam suam posuit pro fratribus suis. Quid ergo veteribus pannis nova indumenta miscemus? Quid in utres veteres mittimus vinum novum? « Vetera tr⟨a⟩nsierunt, ecce facta sunt omnia nova, » per Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.
go to your High Priest, Christ, who is certainly to be sought not on earth but in the heavens, and through Him you must offer a victim to God. Do you wish me to show you further what kind of fast you ought to fast? Fast from every sin; take no food of malice, partake of no banquets of pleasure, do not grow heated with any wine of wantonness. Fast from evil deeds, abstain from evil words, restrain yourself from the worst thoughts. Do not touch the stolen bread of perverse doctrine. Do not covet the deceitful foods of philosophy, which would lead you away from the truth. Such a fast pleases God. But to abstain from foods which God created to be received with thanksgiving by the faithful, and to do this together with those who crucified Christ, cannot be acceptable to God. The Pharisees were once indignant with the Lord because His disciples did not fast. He answered them that the sons of the bridegroom cannot fast as long as the bridegroom is with them (Matt. 9:15). Let those fast, then, who have lost the bridegroom; we, having the bridegroom with us, cannot fast. Yet we do not say this in order to slacken the reins of Christian abstinence. For we have the days of Lent consecrated to fasts. We have the fourth and sixth days of the week, on which we solemnly fast. There is certainly freedom for the Christian to fast at every time, not by superstition of observance but by the virtue of continence. For how is chastity kept uncorrupted among them unless it is propped up by the stricter supports of continence? How will they give their attention to the Scriptures? How will they devote themselves to knowledge and wisdom? Is it not through continence of belly and throat? How does anyone make himself a eunuch for the kingdom of heaven unless he cuts back the abundance of foods, unless he uses abstinence as his handmaid? This, then, is the Christians' reason for fasting. But there is yet another, a religious one, whose praise is proclaimed in the writings of certain apostles. For we find in a certain little book it said by the apostles: "Blessed is he who even fasts in order to feed the poor." The fast of such a one is very acceptable with God, and truly worthily so. For he imitates Him who laid down His life for His brethren. Why, then, do we mix new garments with old rags? Why do we put new wine into old wineskins? "The old things have passed away; behold, all things are made new" (2 Cor. 5:17), through Christ our Lord, to whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 528
Footnotes
(²²) ‹anchor: not visible› · call in col 528 Matth. IX, 15.
Matthew 9:15.
(printed under page 268) (²³) ‹anchor: omnia nova› · call in col 528 II Cor. V, 17.
2 Corinthians 5:17.
Editors' notes: (printed under page 268)
(83) ‹anchor: solemniter jejunamus› · call in col 528
Habemus quartam et sextam septimanae dies quibus solemniter jejunamus. Antiquissimum est utriusque diei jejunium, quippe quod perinde ac quadragesimale praecipitur canone apostol. 61, Constitut. apostol. lib. v, cap. 15 et 21, et a pseudo-Ignatio epistol. ad Philipp. cap. 13. De hoc jejunio mentionem facit non uno in loco Tertullianus, et stationes illis ipsis diebus obiri consuevisse significat: ut in lib. De jejuniis contra Psychicos: « Cur stationibus quartam et sextam sabbati dicamus, et jejuniis parascevem? » Et cap. 2: « Sic et apostolos observasse, nullum aliud imponentes jugum certorum, et in commune omnibus obeundorum jejuniorum: proinde nec stationum, quae et ipsae suos quidem dies habeant, quartae feriae et sextae. » Ejusdem jejunii mentio est apud Epiphanium haeres. lxxv, num. 6, et in Expositione fidei catholicae, num. 22; item apud alios passim veteres tam Graecos quam Latinos.
"We have the fourth and sixth days of the week, on which we solemnly fast." The fast of both days is most ancient, since it is enjoined just like the Lenten fast by Apostolic Canon 61, by the Apostolic Constitutions book 5, chapters 15 and 21, and by pseudo-Ignatius, Letter to the Philippians, chapter 13. Tertullian mentions this fast in more than one place, and indicates that stations were customarily kept on those very days: as in the book On Fasting, against the Psychics: "Why do we assign the fourth and sixth days of the week to stations, and the Preparation day to fasts?" And in chapter 2: "That the apostles too observed it so, imposing no other yoke of fixed fasts to be undertaken by all in common; and so neither of stations, which also have their own days, the fourth and sixth feria." Mention of the same fast is made in Epiphanius, Heresy 75, no. 6, and in the Exposition of the Catholic Faith, no. 22; likewise here and there in other ancient writers, Greek as well as Latin.
(83*) ‹anchor: quodam libello› · call in col 528 Apocrypho.
In an apocryphal [book].
(printed under page 268)
(84) ‹anchor: not visible› · call in col 528
Codex Sangerm., « Domini. » Et paulo post, « quidve designet in Scripturis. »
The Saint-Germain manuscript reads "Domini" (of the Lord); and a little after, "or what it signifies in the Scriptures."
(printed under page 268)
Page
- running head: ORIGENIS 528
- marginal letters: A adire pontificem tuum Christum; B et Pharisaei Domino (letter beside "ptum esse non potest" / "et Pharisaei"); C ram dabunt? Quomodo scientiae; D nia nova, per Christum (letter between "novum?" and "nia nova")
- old-edition numerals: (none)
HOMILIA XI. De eo quod scriptum est: « Sancti estote, quia et ego sanctus sum Dominus Deus vester. »
HOMILY XI. On what is written: "Be holy, because I too am holy, the Lord your God."
1. Nuper in auribus Ecclesiae recitatus est sermo Dei, dicens: « Estote sancti quia et ego sanctus sum Dominus Deus vester. » Nomen hoc « sanctus, » quid sibi velit, quidve significet in Scripturis divinis, diligentius requirendum est, ut cum vim verbi didicerimus, etiam opus ejus possimus implere. Congregemus ergo de Scripturis divinis, super quibus sanctum dici invenimus, et deprehendemus non solum homines, sed etiam muta animalia sancta appellata, invenimus et vasa ministerii sancta vocitata, et vestimenta sancta dici, et loca nihilominus, quae in urbibus vel suburbibus posita sunt, et sacerdotibus deputata: ex mutis quidem animalibus primogenita boum, vel pecorum sanctificari per legem Domino jubentur, et dicitur: Ne facias in eis opus ullum quia Domino sanctificata sunt. Super vasis vero, cum in tabernaculo testimonii vasa ministerii, thuribula, vel phialae, vel caetera hujusmodi vasa, sancta appellantur. Super vestimentis, etiam stola pontificis Aaron et tunica linea, et caetera hujusmodi vestimenta, sancta dicuntur. Si ergo intueamur quo sensu haec omnia sancta vocata sunt, advertemus quomodo etiam nos dare operam debeamus, ut sancti esse possimus. Natus est mihi primogenitus bos, non mihi licet occupare eum ad opus commune: est enim Domino consecratus, et ideo dicitur sanctus. Intelligimus ergo ex hoc muto animali, quomodo lex quod sanctum vult esse, nulli alii id deservire jubet, nisi Domino soli. Iterum pateras vel phialas quas dicit sanctas, illae sunt quae nunquam jubentur exire de templo, sed esse semper in sanctis, nec ullis penitus humanis usibus ministrare. Similiter et vestimenta quae sancta nominantur, non jubentur intra domum usui deservire pontificis, sed in templo esse, et inde omnino nunquam efferri, sed ad hoc tantum consecrata esse, ut eis Deo ministrans pontifex induatur, et sint semper in templo, ad caeteros vero usus communes, utatur communibus indumentis. Similiter et pateris, ac phialis his quae sanctae appellantur, ad humanos et communes usus uti non licet, sed tantum ad divina ministeria. Quod si intellexisti quomodo vel animal, vel vas, vel vestimentum sanctum appellatur, consequenter intellige quod his observationibus et legibus etiam homo sanctus appelletur. Si quis enim seipsum devoverit Deo: si quis nullis se negotiis saecularibus implicaverit, ut ei placeat cui se probavit, si quis separatus est et segregatus a reliquis hominibus carnaliter viventibus,
1. Recently the word of God was read in the hearing of the Church, saying: "Be holy, because I too am holy, the Lord your God" (Lev. 20:26). What this name "holy" means, or what it signifies in the divine Scriptures, must be inquired into more carefully, so that when we have learnt the force of the word we may also be able to fulfil its work. Let us gather, then, from the divine Scriptures the things of which we find "holy" said, and we shall discover that not only men but also dumb animals are called holy; we find too that the vessels of the ministry are called holy, and that garments are said to be holy, and places no less, which are situated in cities or in their outskirts and assigned to the priests. Of dumb animals, the firstborn of oxen or of flocks are commanded by the law to be sanctified to the Lord, and it is said: You shall do no work with them, because they are sanctified to the Lord. Of vessels, when in the tabernacle of testimony the vessels of the ministry, the censers or the bowls or other vessels of this kind, are called holy. Of garments: the robe of the high priest Aaron and the linen tunic and other garments of this kind are also said to be holy. If, then, we look at the sense in which all these things are called holy, we shall see how we too ought to take pains to be able to be holy. A firstborn ox is born to me; I may not employ it for common work, for it is consecrated to the Lord, and therefore it is called holy. We understand, then, from this dumb animal how the law commands that what it wishes to be holy should serve no other but the Lord alone. Again, the cups or bowls which it calls holy are those which are commanded never to go out of the temple, but to be always in the holy place, and not to serve any human uses at all. Likewise the garments too that are named holy are not commanded to serve the high priest's use at home, but to be in the temple, and never at all to be carried out from there, but to be consecrated only for this, that the high priest may be clothed in them when ministering to God, and that they may be always in the temple; but for other, common uses he is to use common clothing. Likewise it is not lawful to use these cups and bowls that are called holy for human and common uses, but only for the divine ministries. And if you have understood how an animal or a vessel or a garment is called holy, understand in consequence that by these observances and laws a man too is called holy. For if anyone has devoted himself to God; if anyone has entangled himself in no worldly business, so as to please Him to whom he has proved himself; if anyone is separated and set apart from other men who live according to the flesh,
Editors' notes and page, col. 529
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 269) (²⁴) ‹anchor: not visible in the page-foot image› · call in col 529 (presumed; call not visible) Levit. XX, 26.
Leviticus 20:26.
(printed under page 269) (²⁵) ‹anchor: not visible› · call in col 529 (presumed; call not visible) Isa. lii, 11.
Isaiah 52:11.
(printed under page 269) (²⁶) ‹anchor: not visible› · call in col 529 (presumed; call not visible) I Joan. II, 16.
1 John 2:16.
(printed under page 269)
(85) ‹anchor: not visible› · call in col 529
Mss., « deprehendemus. » Libb. editi, « deprehendimus. »
The manuscripts read "deprehendemus" (we shall discover); the printed books, "deprehendimus" (we discover).
(printed under page 269)
(86) ‹anchor: not visible› · call in col 529
Codex Sangerm., « cui lex divina recitatur. » Tres alii mss., « cui haec divina recitantur. » Libb. editi, « cum lex divina recitatur. »
The Saint-Germain manuscript reads "to whom the divine law is read"; three other manuscripts, "to whom these divine things are read"; the printed books, "when the divine law is read."
(printed under page 269)
Page
- running head: 529 IN LEVITICUM HOMI[LIA XI.] (running head spans the page; column number at left)
- marginal letters: A HOMILIA XI. (letter level with the title); B posita sunt, et sacerdotibus deputata; C est enim Domino consecratus; D humanos et communes usus
- old-edition numerals: 247 after templo,
Not yet set.
num ergo est observare, nequando aut carnalem patrem, aut coelestem minus digna honorificentia veneremur similiter et matrem; observare etiam omne mandatum, quod nobis pudicitiam, castitatemque commendat, ut neque in praesenti vita secundum legem obnoxii simus morti, neque secundum spiritalem legem futura nos poena maneat ignis aeterni; ex quo effugere et evadere omnibus nobis concedat Dominus noster Jesus Christus, cui est gloria et imperium in saecula saeculorum. Amen.
[It is fit]ting, therefore, to take care that we never venerate either our fleshly father or our heavenly one with less honour than is due, and likewise our mother; to observe also every commandment that commends to us modesty and chastity, so that neither in the present life are we liable to death according to the law, nor according to the spiritual law does the future punishment of eternal fire await us; which may our Lord Jesus Christ grant to us all to flee and escape, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XII. De magno sacerdote.
HOMILY XII. On the High Priest.
1. Omnis qui inter homines sacerdos est, ad illum sacerdotem, de quo dixit Deus: « Tu es sacerdos in aeternum secundum ordinem Melchisedech, » parvus est et exiguus. Ille est autem magnus sacerdos, qui potest penetrare coelos, et universam supergredi creaturam, et ascendere ad eum, qui « lucem habitat inaccessibilem, » Deum et Patrem universitatis. Propter quod et ille, qui apud Judaeos magnus dicebatur sacerdos, introibat quidem in sancta, sed manu facta, sed lapidibus exstructa: non ascendebat in coelum, nec astare poterat apud Patrem luminum. Sed quia horum umbram implebat et imaginem, idcirco etiam magni sacerdotis nomen per umbram gerebat et imaginem. Unde et Judaei per hoc quod ad fidem proximi esse debuissent, quia apud ipsos adumbratio quaedam et imago praeluxerat veritatis, dum typos veritatem putant, veritatem ipsam tanquam mendacium respuerunt. Nos autem qui recipimus magnum sacerdotem, intelligere debemus quomodo vere ipse sit magnus sacerdos. Vere magnus sacerdos est qui peccata dimittit, non per sanguinem taurorum et hircorum, sed per sanguinem suum. Quia ergo cognovimus qui sit magnus sacerdos, et confitemur ea quae in lege scripta sunt, de magno sacerdote scripta esse, id est de Salvatore, quem vere magnum sacerdotem esse superior tractatus ostendit: videamus nunc quae sint, quae de eo lex prophetico spiritu scribit.
1. Everyone who is a priest among men is small and slight beside that Priest of whom God said: "You are a priest for ever according to the order of Melchisedech" (Ps. 109:4). But He is the high priest who is able to pass through the heavens and to go beyond the whole of creation and to ascend to Him who "dwells in light unapproachable" (1 Tim. 6:16), God and Father of all things. Therefore he too who among the Jews was called high priest entered indeed into the holy places, but ones made by hand, built of stones; he did not ascend into heaven, nor could he stand before the Father of lights. But because he fulfilled the shadow and image of these things, for that reason he also bore the name of high priest by way of shadow and image. Hence the Jews too, by the very fact by which they ought to have been near to faith, since among them a certain foreshadowing and image of the truth had shone beforehand, rejected the truth itself as a lie, while they take the types for the truth. But we who receive the high priest ought to understand how He is truly the high priest. Truly the high priest is He who forgives sins, not through the blood of bulls and goats, but through His own blood. Since, then, we have come to know who the high priest is, and we confess that the things written in the law were written of the high priest, that is, of the Saviour, whom the foregoing discourse showed to be truly the high priest, let us now see what the things are that the law writes of Him in a prophetic spirit.
2. « Et sacerdos, inquit, magnus ex fratribus suis, cui infusum est super caput ejus oleum chrismatis, et perfectas habet manus suas, ut induat sancta vestimenta de capite cidarim non deponet, vestimenta sua non disrumpet, et ad omnem animam mortuam non intrabit: in patre suo, vel matre sua non contaminabitur: et de sanctis non exibit, et non coinquinabit nomen quod est sanctificatum Dei sui super se, quia sanctum oleum chrismatis Dei sui in ipso est: ego Dominus. Hic
2. "And the priest," it says, "who is great among his brothers, upon whose head the oil of anointing has been poured, and who has his hands consecrated to put on the holy vestments, shall not put off the mitre from his head, shall not rend his vestments, and shall not go in to any dead soul: he shall not be defiled for his father or his mother; and he shall not go out from the holy places, and shall not defile the name of his God that is hallowed upon him, because the holy oil of anointing of his God is upon him: I am the Lord" (Lev. 21:10 ff.). Here
Editors' notes and page, col. 535
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 272) (⁴⁸) ‹anchor: not visible in the page-foot image› · call not visible Psal. CX, 4.
Psalm 110:4 (as printed).
(printed under page 272) (⁴⁹) ‹anchor: not visible› · call not visible I Tim. VI, 16.
1 Timothy 6:16.
(printed under page 272) (⁵⁰) ‹anchor: Et sacerdos, inquit› · call in col 535 Levit. XXI, 10 et seqq.
Leviticus 21:10 and following.
(printed under page 272) (⁵¹) ‹anchor: not visible› · call not visible Isa. liii, 9.
Isaiah 53:9.
(printed under page 272) (⁵²) ‹anchor: not visible› · call not visible Joan. XIV, 30.
John 14:30.
(printed under page 272) (⁵³) ‹anchor: not visible› · call not visible Luc. I, 32.
Luke 1:32.
(printed under page 272)
(91) ‹anchor: not visible› · call not visible
Legem. Deest in libb. editis, sed suppletur e codice manuscripto Sangermanensi.
"Legem" (the law): missing in the printed books, but supplied from the Saint-Germain manuscript.
(printed under page 272)
(92) ‹anchor: not visible› · call not visible
Libb. antea editi, « sacerdos est, si attendas ad illum, » sed in omnibus mss. deest, « si attendas. » quod abesse potest.
The earlier printed books read "is a priest, if you attend to him"; but in all the manuscripts "if you attend" is missing, and it can be dispensed with.
(printed under page 272)
(93) ‹anchor: imago praeluxerat› · call in col 535
Codex Sangerm., « praeluserat. »
The Saint-Germain manuscript reads "praeluserat" (had played beforehand, had foreshadowed).
(printed under page 272)
Page
- running head: 535 ORIGENIS 536 (right part of head cut off in image; ORIGENIS seen)
- marginal letters: A num ergo est observare; B sacerdos in aeternum secundum ordinem Melchi- / sedech; C typos veritatem putant; D suis, cui infusum est
- old-edition numerals: 250 after sanguinem
- other: Migne's foot note prints "Psal. CX, 4" for words of Ps. 109:4; the English gives the right reference.
uxorem virginem de genere suo accipiet. Viduam autem et ejectam, et pollutam, et meretricem, has non accipiet; sed virginem ex genere suo accipiet uxorem, et non maculabit semen suum in populo suo; ego Dominus qui sanctifico eum. » Fuerit quidem etiam apud Judaeos imago hujus observantiae, et custodita sint quae lex statuit a pontificibus Judaeorum: sed et si diligenter cuncta servata sint, et si omnia quae lex praecepit, impleta sint, nec sic quidem omnis haec observatio magnum potuit facere sacerdotem. Quomodo etenim magnus dici potest sacerdos, qui peccare potest? Quod autem sub peccato fuerint omnes etiam magni sacerdotes, et ex hoc ipso facile advertimus, quod lex praecipit, ut prius pro suis, post etiam pro populi peccatis offerat hostiam sacerdos. Quomodo ergo magnus est sub peccato positus? Meus autem sacerdos magnus Jesus idcirco magnus est, « quia peccatum non fecit, nec inventus est dolus in ore ejus; et quia venit ad eum princeps hujus mundi, et non invenit in eo quidquam. » Ideo ergo et Gabriel archangelus nativitatem ejus annuntiat, et dicit: « Hic erit magnus, et filius Altissimi vocabitur. » Peccatum hominem parvum facit et exiguum, virtus eminentem praestat et magnum. Sicut enim aegritudo corporis exile et exiguum facit corpus hominis, sanitas vero laetum reddit et validum: ita intellige quia et animam aegritudo quidem peccati humilem facit et parvam, sanitas vero interioris hominis et virtutis opera, magnam faciunt eam et eminentem, et quantum in virtutibus crescit, tanto prolixiorem reddit magnitudinem sui. Sic ego intelligo illud quod de Jesu scriptum est, quia « proficiebat sapientia, et aetate, et gratia apud Deum et homines. » Nam quis est hominum qui non proficiat aetate in pueritia, ut hoc velut egregium quiddam de Jesu scriberetur? Ad te haec dico, qui corporaliter audis quod Jesus aetate proficeret. Intellige ergo quia aetate animae proficiebat, et magna fiebat anima ejus propter magna et ingentia opera quae faciebat. Denique sciens et Apostolus hanc aetatem de interiori homine sentiendam, ita scribit: « Donec omnes occurramus in virum perfectum, in mensuram aetatis plenitudinis Christi. » Nam secundum corpus crescere et magnum fieri, non est in nobis. Corpus enim ex genitali origine quantitatis materiam sumit, ut vel magnum vel exiguum fiat. Anima vero in nobis habet causas, et arbitrii libertatem, ut vel magna vel parva sit. Si ergo pusilla et parva sit anima, etiam scandalizari potest. Sic enim scriptum est in Evangelio, quia « expedit praecipitari in profundum maris, quam scandalizare unum de pusillis istis. » Qui magnus
he shall take as wife a virgin of his own kindred. But a widow and one put away, and a defiled woman, and a harlot, these he shall not take; but he shall take as wife a virgin of his own kindred, and he shall not stain his seed among his people; I am the Lord who sanctify him." There may indeed have been among the Jews too an image of this observance, and the things the law laid down may have been kept by the high priests of the Jews; but even if everything was diligently kept, and even if all that the law commanded was fulfilled, not even so could all this observance make a high priest. For how can he be called a high priest who is able to sin? And that all the high priests too were under sin, we readily notice from this very fact, that the law commands the priest to offer a sacrifice first for his own sins, and afterwards also for the sins of the people. How then is one great who is placed under sin? But my high priest Jesus is great for this reason, "because He did no sin, nor was deceit found in His mouth" (Isa. 53:9); "and because the prince of this world came to Him and found nothing in Him" (John 14:30). Therefore, then, the archangel Gabriel too announces His birth and says: "He will be great, and will be called Son of the Most High" (Luke 1:32). Sin makes a man small and slight; virtue renders him eminent and great. For just as sickness of the body makes a man's body thin and slight, while health renders it glad and strong, so understand that sickness of sin makes the soul too lowly and small, while the health of the inner man and the works of virtue make it great and eminent, and the more it grows in virtues, the more ample it renders its own greatness. So I understand what is written of Jesus, that "He advanced in wisdom and in stature and in grace before God and men" (Luke 2:52). For who is there among men who does not advance in stature in boyhood, that this should be written of Jesus as something remarkable? I say this to you who hear in a bodily sense that Jesus advanced in stature. Understand, then, that He advanced in the stature of the soul, and His soul became great because of the great and mighty works that He did. And so the Apostle too, knowing that this stature is to be understood of the inner man, writes thus: "Until we all meet into the perfect man, into the measure of the stature of the fullness of Christ" (Eph. 4:13). For to grow and become great according to the body is not in our power. For the body takes the matter of its size from its birth origin, so that it becomes either great or slight. But the soul has within us the causes, and the freedom of choice, to be either great or small. If, then, the soul be puny and small, it can also be scandalized. For thus it is written in the Gospel, that "it is better to be cast into the depth of the sea than to scandalize one of these little ones" (Luke 17:2). He who is great
Editors' notes and page, col. 536
Footnotes
(⁵⁴) ‹anchor: scriptum est› · call in col 536 Luc. II, 52.
Luke 2:52.
(printed under page 272) (⁵⁵) ‹anchor: ita scribit› · call in col 536 Ephes. IV, 13.
Ephesians 4:13.
(printed under page 272) (⁵⁶) ‹anchor: in Evangelio› · call in col 536 Luc. XVII, 2.
Luke 17:2.
Editors' notes: (printed under page 272)
Page
- running head: ORIGENIS 536
- marginal letters: A uxorem virginem de genere suo; B catis offerat hostiam sacerdos; C hominis et virtutis opera; D cundum corpus crescere
- old-edition numerals: (none)
est non scandalizatur, sed qui pusillus est. Qui magnus est, quodcunque viderit, quodcunque passus fuerit, non declinat a fide. Qui autem pusillus est animo et parvus, occasiones quaerit quomodo scandalizetur, quomodo in fide videatur offendi. Propterea denique oportet nos maxime his consulere, qui parvi sunt in fide: nec tantam curam circa magnos et fortes, quantam erga parvulos et insipientes debemus impendere. Fortis enim omnia tolerat, omnia suffert, et nunquam cadit. Parvuli vero, et infirmi in fide observandum est ne occasione nostri offendantur, et recedant a fide, ac decidant a salute. Aut ostende mihi de Scripturis, ubi aliquis peccator, aut parvi meriti, magnus appellatus sit. Nusquam, ut opinor, invenies. Audi vero qui sunt, qui magni appellantur. De Isaac dicitur, quia proficiebat valde, usquequo factus est magnus valde. Moyses magnus dictus est, et Joannes Baptista magnus dictus est, nunc autem Jesus magnus dictus est, et post hunc jam nullus appellatus est magnus. Prius enim quam adesset qui vere magnus est, ad comparationem reliquorum hominum magni appellati sunt sancti, quorum superius fecimus mentionem. Ubi vero advenit ipse, qui non ex comparatione caeterorum, sed sui magnitudine vere magnus erat, de quo etiam scriptum est, quia « exsultavit ut gigas ad currendam viam, » ultra jam nullus magnus appellatus est. Hic est ergo de quo scribitur: « Magnus sacerdos ex fratribus suis. » Quibus fratribus? De quibus dixit cum resurrexisset a mortuis: « Vade ad fratres meos, et dic eis: Ascendo ad Patrem meum, et ad Patrem vestrum, ad Deum meum, et Deum vestrum. » Si autem vis ex antiquis litteris discere fratres Jesu, lege vicesimum primum psalmum, ubi ex persona Christi dicitur: « Narrabo nomen tuum fratribus meis, in medio Ecclesiae laudabo te. » Ex fratribus ergo suis magnus est Jesus, ex his qui prius magni fuerant appellati, et sicut pastorum pastor est, et pontificum pontifex, et dominantium Dominus, et regum rex; ita et magnorum magnus est; et ideo addit, « magnus ex fratribus suis. »
is not scandalized, but he who is puny. He who is great, whatever he sees, whatever he suffers, does not turn aside from the faith. But he who is puny and small in mind looks for occasions to be scandalized, to appear to stumble in the faith. For this reason, then, we ought above all to take thought for those who are small in faith; and we ought not to spend as much care on the great and strong as on the little ones and the unwise. For the strong man bears all things, endures all things, and never falls. But with the little and the weak in faith, care must be taken that they do not stumble on our account and withdraw from the faith and fall away from salvation. Or else show me from the Scriptures where any sinner, or one of small merit, has been called great. Nowhere, I think, will you find it. But hear who they are that are called great. Of Isaac it is said that he advanced greatly, until he became very great (Gen. 25). Moses was called great, and John the Baptist was called great; but now Jesus is called great, and after Him no one is any longer called great. For before He who is truly great was present, the saints whom we mentioned above were called great by comparison with the rest of men. But when He Himself came, who was truly great not by comparison with others but by His own greatness, of whom it is also written that "He exulted like a giant to run the way" (Ps. 18:6), thenceforth no one was any longer called great. This, then, is He of whom it is written: "High priest" [literally, "great priest"] "among his brothers." Which brothers? Those of whom He said when He had risen from the dead: "Go to My brothers and say to them: I ascend to My Father and to your Father, to My God and your God" (John 20:17). And if you wish to learn the brothers of Jesus from the ancient writings, read the twenty-first psalm, where it is said in the person of Christ: "I will declare Thy name to My brothers; in the midst of the Church I will praise Thee" (Ps. 21:23). Among His brothers, then, Jesus is great, among those who had earlier been called great; and as He is shepherd of shepherds, and high priest of high priests, and Lord of lords, and King of kings, so too He is great among the great; and therefore it adds: "great among his brothers."
3. Post haec vero, « cui, inquit, infusum est oleum chrismatis super caput ejus. » Istud oleum noli requirere in terris, quod super caput infunditur magni sacerdotis, ut fiat christus: sed si videtur, disce a propheta David istud oleum quale sit: « Dilexisti, inquit, justitiam, et odisti iniquitatem, propterea unxit te Deus, Deus tuus oleo laetitiae prae participibus tuis. » Istud est ergo oleum laetitiae, quod capiti ejus infusum fecit eum christum. Sed addit adhuc ad laudes ejus: « Qui consummatas,
3. After this, then: "upon whom," it says (Lev. 21:10), "the oil of anointing has been poured, upon his head." Do not seek on earth this oil that is poured upon the head of the high priest so that he becomes an anointed one [christus]; but, if you please, learn from the prophet David what sort of oil this is: "Thou hast loved justice," he says, "and hated iniquity; therefore God, Thy God, has anointed Thee with the oil of gladness above Thy fellows" (Ps. 44:8). This, then, is the oil of gladness which, poured upon His head, made Him the anointed one. But it adds still more to His praises: "Who has
Editors' notes and page, col. 537
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 273) (⁵⁷) ‹anchor: not visible in the page-foot image› · call not visible Gen. XXV.
Genesis 25.
(printed under page 273) (⁵⁸) ‹anchor: scriptum est› · call in col 537 Psal. XIX, 6.
Psalm 19:6 (as printed).
(printed under page 273) (⁵⁹) ‹anchor: a mortuis› · call in col 537 Joan. XX, 17.
John 20:17.
(printed under page 273) (⁶⁰) ‹anchor: Christi dicitur› · call in col 537 Psal. XXI, 23.
Psalm 21:23 (as printed; Vulgate numbering).
(printed under page 273) (⁶¹) ‹anchor: cui, inquit› · call in col 537 Levit. XXI, 10.
Leviticus 21:10.
(printed under page 273) (⁶²) ‹anchor: Dilexisti, inquit› · call in col 537 Psal. XLIV, 8.
Psalm 44:8 (as printed; Vulgate numbering).
(printed under page 273) (⁶³) ‹anchor: not visible› · call not visible Levit. XXI, 10.
Leviticus 21:10.
(printed under page 273) (⁶⁴) ‹anchor: not visible› · call not visible Eccle. VII, 21.
Ecclesiastes 7:21.
(printed under page 273) (⁶⁵) ‹anchor: not visible› · call not visible Psal. CIV, 2 et 6.
Psalm 104:2 and 6 (as printed).
(printed under page 273)
(94) ‹anchor: prae participibus› · call in col 537
Mss., « participibus. » Libb. editi, « consortibus. »
The manuscripts read "participibus" (partakers); the printed books, "consortibus" (companions).
(printed under page 273)
(95) ‹anchor: not visible› · call not visible
Mss., « sicut amictus. » Libb. editi, « sicut pallium amictum. » Paulo post mss., « quo indicatur. » Libb. editi, « quomodo indicatur. »
The manuscripts read "as clothed"; the printed books, "as clothed with a cloak." A little after, the manuscripts read "by which is indicated"; the printed books, "how it is indicated."
(printed under page 273)
Page
- running head: 537 IN LEVITICUM HOM… (right part cut off in image)
- marginal letters: A est non scandalizatur; B citur, quia proficiebat valde; C dixit cum resurrexisset; D est oleum chrismatis super caput
- old-edition numerals: 251 before "3. Post haec"
- other: Migne's foot note prints "Psal. XIX, 6" for words of Ps. 18:6; the English gives the right reference.
inquit, habet manus. » Cuinam, quaeso, hominum hoc convenit dici? In quo mortalium perfectas invenire possumus manus? Etiamsi Aaron iste sit cujus mentio fieri videtur, quomodo consummatas putabitur habuisse manus, quibus vitulum fabricavit, quibus idolum sculpsit? Etiamsi ipsum Moysen proferas, quomodo consummatas habuisse videtur manus, qui non glorificavit Dominum ad aquam contradictionis? Pro quo delicto etiam vita jubetur excedere. Quod si et alium quemquam sanctorum memorare velis, occurrit tibi sermo Scripturae, qui dicit, quia « non est homo super terram qui faciat bonum, et non peccet. » Merito ergo solus Jesus consummatas habet manus, qui solus peccatum non fecit, hoc est, qui perfecta et integra opera manuum habet. Et ideo de ipso recte dicitur: « Qui consummatas habet manus, ut induatur sancta. » Hic enim est, qui vere indutus est sancta, non illa quae in typo erant, sed ipsa quae vere sancta sunt. Quod si vis audire de excelsioribus indumentis ejus, accipe verba prophetica: « Amictus, inquit, lumine sicut vestimento, abyssus sicut amictus vestimentum ejus. » Hic est mei magni pontificis habitus, quo indicatur profunda scientia, et sapientiae luce vestitus, quae vere sancta sunt indumenta. « Non, inquit, auferet de capite suo cidarim. » Jam et prius diximus cidarim genus esse operimenti, quod capiti superpositum pontifici praestat ornatum. Hic ergo magnus pontifex meus nunquam deponit sacri capitis ornatum. Quod sit autem caput Christi, ab Apostolo disce qui dicit: « Caput autem Christi Deus. » Merito igitur istum capitis sui, qui Deus est, nunquam deponit ornatum, quia semper est Pater in Filio, sicut Filius semper in Patre. « Et vestimenta sua non disrumpet. » Vere hic est qui vestimenta sua non disrumpit, sed semper ea munda, semper integra, semper casta servavit. « Et ad omnem animam defunctam non intrabit. » Quae est anima defuncta? Quam mortuam propheta dicit: « Anima quae peccat, ipsa morietur. » Super hanc ergo animam mortuam Christus non supervenit, quia sapientia est, et sapientia non intrat in animam malevolam. Ipsa est enim mortua, quia cui inest malitia, inest et peccatum. « Peccatum autem cum consummatum, inquit, fuerit, generat mortem. » Et propter hoc Jesus non intrat ad animam mortuam. Si autem vivat anima, hoc est si non habet in se mortale peccatum, tunc Christus, qui est vita, venit ad animam viventem. Quia sicut lux non potest esse cum tenebris, nec cum iniquitate justitia, ita nec vita potest esse cum morte. Et ideo si quis sibi conscius est quod habeat
consecrated hands," it says (Lev. 21:10). To which of men, I ask, is it fitting that this be said? In which of mortals can we find perfect hands? Even if it is Aaron who seems to be mentioned, how will he be thought to have had consecrated hands, the hands with which he fashioned the calf, with which he carved the idol? Even if you put forward Moses himself, how is he seen to have had consecrated hands, who did not glorify the Lord at the water of contradiction? For which fault he is even commanded to depart from life. And if you wish to name any other of the saints, the word of Scripture meets you which says that "there is no man upon the earth who does good and does not sin" (Eccl. 7:21). Rightly, then, Jesus alone has consecrated hands, who alone did no sin, that is, who has perfect and unblemished works of His hands. And therefore it is rightly said of Him: "Who has consecrated hands, to put on the holy things." For He it is who truly put on the holy things, not those that were in type, but those that are truly holy. And if you wish to hear of His loftier garments, take the prophetic words: "Clothed," it says, "with light as with a garment, the abyss as a cloak is His garment" (Ps. 103:2, 6). This is the attire of my high priest, by which is signified profound knowledge, and clothing in the light of wisdom, which are truly holy garments. "He shall not take off," it says, "the mitre from his head" (Lev. 21:10). We have said before that the mitre is a kind of covering which, placed upon the head, gives adornment to the high priest. This my high priest, then, never puts off the adornment of His sacred head. And what the head of Christ is, learn from the Apostle, who says: "But the head of Christ is God" (1 Cor. 11:3). Rightly, therefore, He never puts off this adornment of His head, which is God, because the Father is always in the Son, as the Son is always in the Father. "And he shall not rend his garments" (Lev. 21:10). Truly this is He who does not rend His garments, but has kept them ever clean, ever unblemished, ever chaste. "And he shall not go in to any dead soul" (Lev. 21:11). What is a dead soul? The one the prophet calls dead: "The soul that sins, it shall die" (Ezek. 18:4). Upon this dead soul, then, Christ does not come, because He is wisdom, and wisdom does not enter into a malevolent soul. For that soul is dead, because in whom there is malice, there is also sin. "But sin, when it is consummated," it says, "begets death" (Jas. 1:15). And for this reason Jesus does not go in to a dead soul. But if the soul lives, that is, if it does not have mortal sin in itself, then Christ, who is life, comes to the living soul. For just as light cannot be with darkness, nor justice with iniquity, so neither can life be with death. And therefore if anyone is conscious to himself that he has
Editors' notes and page, col. 538
Footnotes
(⁶⁶) ‹anchor: Non, inquit› · call in col 538 Levit. XXI, 10.
Leviticus 21:10.
(printed under page 273) (⁶⁷) ‹anchor: qui dicit› · call in col 538 I Cor. XI, 3.
1 Corinthians 11:3.
(printed under page 273) (⁶⁸) ‹anchor: non disrumpet› · call in col 538 Levit. XXI, 10.
Leviticus 21:10.
(printed under page 273) (⁶⁹) ‹anchor: non intrabit› · call in col 538 ibid. 11.
Ibid. [Leviticus 21:]11.
(printed under page 273) (⁷⁰) ‹anchor: propheta dicit› · call in col 538 Ezech. XVIII, 4.
Ezekiel 18:4.
(printed under page 273) (⁷¹) ‹anchor: consummatum, inquit› · call in col 538 Jac. I, 15.
James 1:15.
Editors' notes: (printed under page 273)
Page
- running head: [IN L]EVITICUM HOMILIA XII 538
- marginal letters: A summatas, inquit, habet manus; B perfecta et integra opera; C ergo magnus pontifex meus; D cui inest malitia
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal. CIV, 2 et 6" for words of Ps. 103:2, 6; the English gives the right reference.
intra se mortale peccatum, neque id a se per poenitentiam plenissimae satisfactionis abjecit, non speret quod intret Christus ad animam ejus, qui ad omnem animam defunctam non intrat, quia magnus sacerdos est.
within himself mortal sin, and has not cast it from himself through the penance of the fullest satisfaction, let him not hope that Christ will enter into his soul, who does not go in to any dead soul, because He is the high priest.
4. « In patre suo et matre sua non contaminabitur. » Hic Scripturae locus difficillimus est ad explanandum, sed si orationibus vestris Deum Patrem Verbi deprecemini, ut nos illuminare dignetur, ipso donante poterit explanari. Omnis qui ingreditur hunc mundum, in quadam contaminatione effici dicitur. Propter quod et Scriptura dicit: « Nemo mundus a sorde, nec si unius diei fuerit vita ejus. » Hoc ipso ergo quod in vulva matris est positus, et quod materiam corporis ab origine paterni seminis sumit, in patre et in matre contaminatus dici potest. Aut nescis, quia cum quadraginta dierum factus fuerit puer masculus, offertur ad altare, ut ibi purificetur, tanquam qui pollutus fuerit in ipsa conceptione, vel paterni seminis, vel uteri materni? Omnis ergo homo in patre et in matre pollutus est, solus vero Jesus Dominus meus in hanc generationem mundus ingressus est, in matre non est pollutus. Ingressus est enim corpus incontaminatum. Ipse enim erat, qui et dudum per Salomonem dixerat: « Magis autem cum essem bonus, veni ad corpus incoinquinatum. » Non est ergo contaminatus in matre, sed ne in patre quidem. Nihil enim Joseph in generatione ejus praeter ministerium praestitit et affectum. Unde et pro fideli ministerio, patris ei vocabulum Scriptura concessit. Sic enim Maria ipsa dicit in Evangelio: « Ecce ego et pater tuus dolentes quaerebamus te. » Sic ergo solus est hic sacerdos magnus, qui neque in patre pollutus sit, neque in matre. Videamus autem si adhuc possumus aliquid sublimius, et pro dignitate tanti pontificis invenire. Pater omnium verus dicitur Deus. Matrem autem, Apostolus Jerusalem dicit esse coelestem. Omnes ergo qui peccant, contaminantur in patre a quo creati sunt. Sive enim egimus aliquid impium, sive locuti sumus, sive cogitavimus contra Deum, cum non credidimus Deo contaminati sumus in patre. Atque utinam tunc solum per incredulitatem factum sit, cessatum sit vero postquam credidimus! Sic ergo etiam contaminamur in matre, si credentes Deo, vel Ecclesiam laedimus, vel libertatem matris coelestis indigna peccati servitute foedamus. Solus vero Dominus noster Jesus Christus, qui peccatum nescit, neque in patre, neque in matre contaminatus est, et de sanctis non exivit. Fuerant quidem nonnulla et in superioribus proponenda Judaeis, ad quae respondere non possent, sed omissis illis, de hoc interim sermone quid nobis dicant, vel ipsi, vel qui secundum ipsorum sensum intelligi legem volunt,
4. "He shall not be defiled for his father and his mother" (Lev. 21:11). This passage of Scripture is most difficult to explain; but if by your prayers you entreat God, the Father of the Word, that He may deign to enlighten us, it can be explained by His gift. Everyone who enters this world is said to be made in a certain defilement. For this reason Scripture also says: "No one is clean from filth, not even if his life be of one day" (Job 14:4, 5). By the very fact, then, that he was placed in his mother's womb, and that he takes the matter of his body from the origin of a father's seed, he can be said to be defiled in father and in mother. Or do you not know that when a male child has reached forty days he is brought to the altar to be purified there, as one who was polluted in the very conception, whether by the father's seed or by the mother's womb? Every man, then, is polluted in father and in mother; but Jesus my Lord alone entered into this generation clean; He was not polluted in His mother. For He entered an undefiled body. For it was He who long before had said through Solomon: "But rather, being good, I came to an undefiled body" (Wis. 8:20). He was not, then, defiled in His mother, nor indeed in His father. For Joseph contributed nothing to His generation except service and affection. Hence, for his faithful service, Scripture also granted him the name of father. For so Mary herself says in the Gospel: "Behold, I and your father were seeking you in sorrow" (Luke 2:48). So, then, this alone is the high priest who was polluted neither in father nor in mother. But let us see whether we can find something yet more sublime, and worthy of the dignity of so great a high priest. God is called the true Father of all. And the Apostle says that the heavenly Jerusalem is our mother (Gal. 4:26). All, then, who sin are defiled in the Father by whom they were created. For whether we have done anything impious, or spoken, or thought against God, when we did not believe God we were defiled in the Father. And would that it had happened then only, through unbelief, and had ceased after we believed! So, then, we are defiled in the mother as well, if, believing in God, we either wound the Church or befoul the freedom of our heavenly mother with the unworthy servitude of sin. But our Lord Jesus Christ alone, who knows no sin, was defiled neither in Father nor in mother, and did not go out from the holy places. There were indeed some things in what preceded, too, that could be put to the Jews which they could not answer; but leaving those aside, let them tell us meanwhile about this saying — either they themselves or those who wish the law to be understood according to their sense —
Editors' notes and page, col. 539
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 274) (⁷²) ‹anchor: non contaminabitur› · call in col 539 Lev. XXI, 11.
Leviticus 21:11.
(printed under page 274) (⁷³) ‹anchor: Scriptura dicit› · call in col 539 Job xiv, 4, 5.
Job 14:4–5.
(printed under page 274) (⁷⁴) ‹anchor: Salomonem dixerat› · call in col 539 Sap. VIII, 20.
Wisdom 8:20.
(printed under page 274) (⁷⁵) ‹anchor: dicit in Evangelio› · call in col 539 Luc. II, 48.
Luke 2:48.
(printed under page 274) (⁷⁶) ‹anchor: dicit esse coelestem› · call in col 539 Galat. iv, 26.
Galatians 4:26.
(printed under page 274)
(96) ‹anchor: mortale› · call in col 539
Mortale. Deest in libb. editis, sed suppletur e mss.
"Mortale" (mortal): missing in the printed books, but supplied from the manuscripts.
(printed under page 274)
(97) ‹anchor: in hanc generationem› · call in col 539
Sic mss. Libb. vero editi, « in hac generatione. »
So the manuscripts. The printed books, however, read "in this generation."
(printed under page 274)
Page
- running head: 539 ORIGENIS 540 (right part cut off in image)
- marginal letters: A beat intra se mortale; B ternis seminis sumit, in patre et in matre contami-; C ter ministerium praestitit; D cessatum sit vero postquam credidimus
- old-edition numerals: 252 after etiam
si haec ad pontificem nostrum et Salvatorem non referantur, quomodo secundum litteram probabitur, quod de sanctis non exeat magnus sacerdos, qui utique et uxorem accipiebat, sicut inferius dicitur, virginem de genere suo? Si de sanctis non exit, si nusquam procedit, quomodo aut ad quos usus accipere jubetur uxorem? Neque enim putandum est quod cum uxore intra sancta manere potuerit. Sed haec putent illi, quibus placent Judaicae fabulae. Nos autem habemus sacerdotem magnum secundum ordinem Melchisedech Christum Jesum, nunquam de sanctis exeuntem; semper enim in sanctis est, et manet semper sanctus in verbis suis, sanctus in actibus suis, sanctus in omnibus voluntatibus suis, et solus est qui nunquam inveniatur extra sancta. Qui enim peccat, exit de sanctis; et quotiescunque quis peccat, toties efficitur extra sancta. Christus autem qui nunquam peccavit, nunquam exiit de sanctis. Sed et tu qui sequeris Christum, et imitator ejus es, si permaneas in verbo Dei, si in lege ejus mediteris die ac nocte, si in mandatis ejus exercearis, semper in sanctis es, nec unquam inde discedis. Neque enim in loco sancta quaerenda sunt, sed in actibus, et vita, ac moribus. Quae si secundum Deum sint, et secundum praeceptum Dei habeantur, etiamsi in domo sis, etiamsi in foro; et quid dico in foro, etiamsi in theatro inveniaris verbo Dei deserviens, in sanctis te esse non dubites. Aut non tibi videtur Paulus cum ingressus est theatrum, vel cum ingressus est Areopagum, et praedicavit Atheniensibus Christum, in sanctis fuisse? Sed et cum perambulasset aras et idola Atheniensium, ubi invenit scriptum « Ignoto Deo, » et ex hoc verbo sumpsit Christi praedicationis exordium, etiam ibi aras gentilium lustrans in sanctis positus erat, quia sancta cogitabat. Sed et quicunque custodit se post acceptam gratiam Dei ne incidat in homicidium, in adulterium, in furtum, in falsum testimonium, et alia similia; sed permanet mundus ab omni contagione peccati, non exivit iste de sanctis, et non contaminavit sanctificationem Dei sui in semetipso, quia sanctum oleum chrismatis Dei sui super ipsum est. Illud oleum, de quo in Exodo scriptum est, quomodo potest secundum litteram proprie oleum Dei dici, quod arte myrepsica confectum est a pigmentario? Sed si vis videre oleum Dei, audi quem Propheta dicat unctum esse oleo Dei, illum sine dubio de quo dicit: « Propterea unxit te Deus, Deus tuus oleo laetitiae prae participibus tuis. » Hic ergo est magnus sacerdos, qui solus oleo Dei unctus est, et in quo semper sanctum permansit divini chrismatis oleum.
if these things are not referred to our high priest and Saviour, how will it be proved according to the letter that the high priest does not go out from the holy places, who certainly also took a wife, as is said below, a virgin of his own kindred? If he does not go out from the holy places, if he goes forth nowhere, how, or for what uses, is he commanded to take a wife? For it is not to be thought that he could remain with a wife within the holy places. But let those think such things who are pleased by Jewish fables. We, however, have a high priest according to the order of Melchisedech, Christ Jesus, who never goes out from the holy places; for He is always in the holy places, and remains always holy in His words, holy in His acts, holy in all His wills, and He alone it is who is never found outside the holy places. For he who sins goes out from the holy places; and as often as anyone sins, so often is he put outside the holy places. But Christ, who never sinned, never went out from the holy places. But you too who follow Christ and are His imitator, if you abide in the word of God, if you meditate on His law day and night, if you exercise yourself in His commandments, are always in the holy places and never depart from there. For holy things are not to be sought in a place, but in acts, and life, and conduct. If these are according to God and are kept according to God's commandment, then even if you are at home, even if in the market-place — and why do I say in the market-place? — even if you are found in the theatre serving the word of God, do not doubt that you are in the holy places. Or does it not seem to you that Paul, when he entered the theatre, or when he entered the Areopagus and preached Christ to the Athenians, was in the holy places? Indeed, when he had walked about among the altars and idols of the Athenians, where he found written "To an unknown God" (Acts 17:23), and from this word took the opening of his preaching of Christ, even there, going round the altars of the gentiles, he was set in the holy places, because he was thinking holy things. And whoever, after receiving the grace of God, guards himself from falling into murder, adultery, theft, false witness and the like, but remains clean from every contagion of sin, has not gone out from the holy places, and has not defiled the sanctification of his God in himself, because the holy oil of anointing of his God is upon him. That oil of which it is written in Exodus (Exod. 29), how can it, according to the letter, properly be called the oil of God, when it was made by the perfumer's art by an apothecary? But if you wish to see the oil of God, hear whom the Prophet says was anointed with the oil of God: without doubt Him of whom he says: "Therefore God, Thy God, has anointed Thee with the oil of gladness above Thy fellows" (Ps. 44:8). This, then, is the high priest who alone was anointed with the oil of God, and in whom the holy oil of the divine anointing has always remained.
5. Sed quid additur post haec? « Hic uxorem virginem de genere suo accipiet: viduam autem,
5. But what is added after this? "He shall take as wife a virgin of his own kindred; but a widow,
Editors' notes and page, col. 540
Footnotes
(⁷⁷) ‹anchor: Ignoto Deo› · call in col 540 Act. XVII, 23.
Acts 17:23.
(printed under page 274) (⁷⁸) ‹anchor: scriptum est› · call in col 540 Exod. XXIX.
Exodus 29.
(printed under page 274) (⁷⁹) ‹anchor: quo dicit› · call in col 540 Psal. XLIV, 8.
Psalm 44:8 (as printed; Vulgate numbering).
Editors' notes: (printed under page 274)
Page
- running head: ORIGENIS 540
- marginal letters: A lunt, si haec ad pontificem; B extra sancta. Qui enim peccat; C cum ingressus est theatrum; D potest secundum litteram proprie
- old-edition numerals: (none)
et ejectam, et meretricem non accipiet, sed virginem de genere suo, et non contaminabit semen suum in populo suo: ego Dominus qui sanctifico eum. » Quia ergo totius expositionis ordo ad verum sacerdotem magnum revocatus est Christum, videamus nunc et quid de nuptiis ejus intelligi debeat. Paulus apostolus dicit: « Volo autem vos omnes uni viro virginem castam exhibere Christo. Timeo autem ne sicut serpens seduxit Evam astutia sua, ita corrumpantur sensus vestri a simplicitate, quae in Christo est. » Vult ergo Paulus omnes Corinthios virginem castam exhibere Christo: quod utique nunquam vellet, nisi id possibile videret. Unde et mirum fortasse videatur, quomodo hi, qui diversis peccatis corrupti ad fidem Christi venerunt, omnes simul virgo casta dicantur; quae virgo tam sancta, tam casta sit, ut mereatur etiam Christi nuptiis copulari. Verum quoniam haec ad carnis integritatem referre non possumus, certum est quod ad integritatem animae spectent, cujus secun⟨d⟩um ipsius Pauli sententiam, simplicitas fidei quae in Christo est, virginitas ejus appellata est, et per hoc quoniam cessantibus, vel philosophorum sophismatibus, vel superstitionibus Judaicis in fide simplici Christus sibi assumpsit Ecclesiam, virginem de genere suo accepit uxorem. Hujus namque fidem non corrumpit philosophicus sensus, nec circumcisionis ambitio, sed in simplicitate confessionis tanquam in virginali integritate permansit. Sic enim et dudum promiserat per prophetam dicens: « Desponsabo te mihi in fide. » Omnis ergo secundum Apostolum, qui in Christo est, nova creatura est. Et sicut idem Apostolus dicit: « Ut exhibeat ipse sibi gloriosam Ecclesiam non habentem maculam, aut rugam, aut aliquid ejusmodi, sed ut sit sancta et immaculata. » Quomodo ergo eam quae rugosa est, facit esse sine ruga, nisi quia renovat eam? secundum quod scriptum est: nam « etsi is qui deforis est homo noster corrumpitur, sed qui intus est, renovatur de die in diem. » Viduam sane, et meretricem, et ejectam non accipiet Christus, nec intrat talis anima thalamum sponsi. Qui enim ingressus fuerit illuc non habens indumenta nuptialia, perferet illud quod scriptum esse nostis in Evangelio. Virginem ergo accipiet, viduam non accipiet, neque meretricem, neque ejectam, aut contaminatam. Meretricem quidem, et abjectam animam, et pollutam cur non suscipiat Christus in conjugium, non est laboris exponere; vidua vero cur non in uxorem recipiatur, diligentius intuendum est. Paulus apostolus ad Romanos scribens, virum animae legem dicit, eamque cum mortuus fuerit vir, solutam esse pronuntiat
and one put away, and a harlot he shall not take, but a virgin of his own kindred; and he shall not defile his seed among his people: I am the Lord who sanctify him" (Lev. 21:14). Since, then, the whole course of the exposition has been brought back to Christ, the true high priest, let us now see also what ought to be understood about His marriage. The apostle Paul says: "For I wish to present you all as a chaste virgin to one husband, to Christ. But I fear lest, as the serpent seduced Eve by his cunning, so your minds be corrupted from the simplicity that is in Christ" (2 Cor. 11:2). Paul, then, wishes to present all the Corinthians as a chaste virgin to Christ, which he would certainly never wish unless he saw it to be possible. Hence it may perhaps seem wonderful how these, who came to the faith of Christ corrupted by various sins, are all together called a chaste virgin, a virgin so holy, so chaste, that she deserves even to be joined in marriage with Christ. But since we cannot refer these things to integrity of the flesh, it is certain that they look to integrity of the soul, whose virginity, according to the judgement of Paul himself, is called the simplicity of faith that is in Christ; and by this, since, with the sophistries of the philosophers and the superstitions of the Jews alike set aside, Christ took the Church to Himself in simple faith, He took as wife a virgin of His own kindred. For no philosophic thought corrupts her faith, nor the ambition of circumcision, but she has remained in the simplicity of confession as in virginal integrity. For so He had promised long before through the prophet, saying: "I will betroth you to Me in faith" (Hos. 2:20). Everyone, then, who is in Christ, according to the Apostle, is a new creature. And as the same Apostle says: "That He might present to Himself a glorious Church, not having spot or wrinkle or anything of the kind, but that she might be holy and immaculate" (Eph. 5:27). How, then, does He make her who is wrinkled to be without wrinkle, unless because He renews her? according to what is written: for "even if our outer man is corrupted, yet the inner man is renewed from day to day" (2 Cor. 4:16). Truly Christ will not take a widow, or a harlot, or one put away, nor does such a soul enter the bridegroom's chamber. For whoever enters there not having wedding garments will suffer that which you know is written in the Gospel. He will take a virgin, then; He will not take a widow, nor a harlot, nor one put away or defiled. Why Christ does not receive into marriage the harlot and the cast-off and polluted soul, it is no labour to explain; but why the widow is not received as wife must be considered more carefully. The apostle Paul, writing to the Romans, says that the law is the husband of the soul, and declares that when the husband has died she is set free
Editors' notes and page, col. 541
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 275) (⁸⁰) ‹anchor: not visible in the page-foot image› · call not visible Levit. XXI, 14.
Leviticus 21:14.
(printed under page 275) (⁸¹) ‹anchor: not visible› · call not visible II Cor. XI, 2.
2 Corinthians 11:2.
(printed under page 275) (⁸²) ‹anchor: prophetam dicens› · call in col 541 Ose. ii, 20.
Hosea 2:20.
(printed under page 275) (⁸³) ‹anchor: Apostolus dicit› · call in col 541 Ephes. V, 27.
Ephesians 5:27.
(printed under page 275) (⁸⁴) ‹anchor: scriptum est› · call in col 541 II Cor. IV, 16.
2 Corinthians 4:16.
(printed under page 275)
Page
- running head: 541 IN LEVITICUM HOMIL… (right part cut off in image)
- marginal letters: A et ejectam, et meretricem; B runt, omnes simul virgo casta; C enim et dudum promiserat; D stis in Evangelio. Virginem ergo
- old-edition numerals: 253 before ejectam
a lege viri, ut jam non sit adultera si nupserit Christo. Quod si eveniat, ut lex quidem animae ipsi moriatur, id est ut anima discedat a lege, nec tamen constringat se castioris connubii disciplinis, et a lege discedens, evangelici dogmatis non suscipiat jugum: haec nubere Christo non poterit, quae libertatis lasciviam quaesierit, non fidei virginalis et simplicis cultum. Hic ergo sacerdos magnus uxorem virginem accipiet de genere suo. Potest et propter hoc dictum videri de genere suo, quod anima Christi ex genere ot ex substantia fuerit humanarum omnium animarum. Potest et secundum hoc, quod fratres vocat credentes in se, de genere suo dici anima quae in fide tanquam nuptiis sociatur. Illud tamen nolo vos lateat, quod Hebraei negant se scriptum habere, quod nos apud septuaginta Interpretes invenimus, de genere suo. Et recte illi non habent scriptum. Ablata est enim ab illis propinquitas Dei, ablata est adoptio filiorum, et translata est ad Ecclesiam Christi. Illi ergo non habent scriptum quia de genere Christi sint, sicut nec esse meruerunt. Nos autem qui hoc scriptum habemus et legimus, gaudeamus quidem de dignatione Dei, sed caute et sollicite curemus, ne nos vita nostra et actus ac mores faciant aliquando degeneres, ne et hoc ipsum nobis ad condemnationem ducatur, quod cum genus simus Christi indignis, et foedis, ac diabolicis actibus serviamus. Qui habet ergo sponsam, sponsus est. Audis quomodo sponsus dicitur Christus, sponsa vero anima dicitur, quae fidei simplicitate et actuum puritate incorrupta probatur et virgo. Dicit enim Dominus et per Jeremiam prophetam: Nonne sicut Dominum me, et patrem vocasti, et principem virginitatis tuae? »
from the law of the husband, so that she is no longer an adulteress if she marries Christ. But if it happens that the law indeed dies to the soul — that is, that the soul departs from the law — and yet she does not bind herself by the disciplines of a chaster wedlock, and, departing from the law, does not take up the yoke of the gospel teaching, she will not be able to marry Christ, since she has sought the wantonness of liberty, not the worship of a virginal and simple faith. This high priest, then, will take as wife a virgin of His own kindred. "Of his own kindred" can also be seen to be said for this reason, that the soul of Christ was of the kind and of the substance of all human souls. It can also be said, according to this, that He calls those who believe in Him brothers, that the soul which is joined to Him in faith as in marriage is "of his own kindred". This, however, I do not want you to miss: the Hebrews deny that they have written what we find in the Septuagint Interpreters, "of his own kindred". And rightly they do not have it written. For the nearness of God has been taken from them, the adoption of sons has been taken away and transferred to the Church of Christ. They, then, do not have it written that they are of Christ's kindred, just as they did not deserve to be. But we who have this written and read it, let us rejoice indeed at God's condescension, but let us take care cautiously and anxiously that our life and acts and conduct do not at some time make us degenerate, lest this very thing be counted to our condemnation, that though we are Christ's kindred we serve unworthy and foul and devilish acts. He who has the bride, then, is the bridegroom. You hear how Christ is called the bridegroom, while the soul is called the bride, which by the simplicity of faith and the purity of its acts is proved incorrupt and a virgin. For the Lord says also through the prophet Jeremiah: "Did you not call Me as Lord and father and prince of your virginity?" (Jer. 3:4)
6. « Viduam autem, et ejectam, et contaminatam non accipiet. » Si quis nostrum peccaverit, abjectus est, etiamsi non abjiciatur ab episcopo, sive quod lateat, sive quod interdum ad gratiam judicetur, ejectus est tamen ipsa conscientia peccati. Nec prodest hominis gratia, cum Christus hujusmodi animam tanquam abjectam non recipiat in conjugium. Igitur neque viduam, sicut supra diximus, accipiet, neque ejectam neque pollutam. Polluta dicitur, quae etiamsi non ex integro complevit peccatum, tamen hoc ipso quod cogitavit, quod voluit, quod optavit, etiamsi non admisit, polluta est, et a magno pontifice non eligitur. Valde enim puram, valde mundam et sinceram requirit animam, quam sibi jungat: quia « qui se junxerit Domino, unus spiritus est. » Unde etiam hoc ostenditur, quod sint differentiae peccatorum et qui peccaverit peccatum ad mortem abjectus sit: qui autem non peccat ad mortem, sed inferius aliquid, pollutus sit. Sponsa
6. "But a widow, and one put away, and a defiled woman he shall not take" (Lev. 21:14). If any of us has sinned, he is cast off, even if he is not cast off by the bishop — whether because it is hidden, or because sometimes judgement is given out of favour — yet he is put out by the very consciousness of sin. Nor does a man's favour help, since Christ does not receive such a soul into marriage, as one cast off. Therefore, as we said above, He will take neither a widow, nor one put away, nor one polluted. She is called polluted who, even if she has not wholly completed the sin, yet by the very fact that she thought it, willed it, desired it, even though she did not commit it, is polluted, and is not chosen by the high priest. For He requires a soul very pure, very clean and sincere, to join to Himself; because "he who joins himself to the Lord is one spirit" (1 Cor. 6:17). Hence this too is shown, that there are differences of sins, and that he who has sinned a sin unto death is cast off, while he who sins not unto death but something lesser is polluted. The bride
Editors' notes and page, col. 542
Footnotes
(⁸⁵) ‹anchor: Jeremiam prophetam› · call in col 542 Jerem. iii, 4.
Jeremiah 3:4.
(printed under page 275) (⁸⁶) ‹anchor: non accipiet› · call in col 542 Levit. XXI, 14.
Leviticus 21:14.
(printed under page 275) (⁸⁷) ‹anchor: spiritus est› · call in col 542 I Cor. VI, 17.
1 Corinthians 6:17.
Editors' notes: (printed under page 275)
(98) ‹anchor: sicut Dominum me› · call in col 542
Nonne sicut Dominum, etc. Apud LXX Interpretes legitur, οὐχ ὡς οἶκόν με ἐκάλεσας. Unde forsan suspicio oriri possit legendum esse hoc loco: « nonne sicut domum, » etc. In Hebraeo legitur hodie הלוא מעתה « nonne amodo. » Verisimile autem est pro מעתה « amodo » septuaginta Interpretes legisse מענה οἶκος, « domus, » unde scribarum incuria prodierit « Dominus. » [Hebrew as printed; the third Hebrew word (מענה) is uncertain at this resolution.]
"Did you not [call] me as Lord," etc. In the Seventy Translators it reads "Did you not call me as a house." Hence perhaps the suspicion might arise that in this place one should read "did you not [call me] as a house," etc. In the Hebrew today it reads "did you not from now on." It is likely, however, that for "from now on" the Seventy Translators read "dwelling," a house, from which, by the carelessness of scribes, "Lord" arose.
(printed under page 275)
Page
- running head: [IN LEV]ITICUM HOMILIA XII. 542
- marginal letters: A tiat a lege viri; B gant se scriptum habere; C tur, quae fidei simplicitate; D tamen hoc ipso quod cogitavit
- old-edition numerals: (none)
autem Christi, neque abjecta, neque polluta potest esse, sed virgo incontaminata, incorrupta, et munda. Memento enim sermonis apostolici, quem paulo ante proposuimus, dicentis: « Ut exhibeat ipse sibi gloriosam Ecclesiam, non habentem maculam neque rugam, aut aliquid ejusmodi, sed ut sit sancta et immaculata. »
of Christ, then, can be neither cast off nor polluted, but a virgin undefiled, incorrupt and clean. For remember the apostolic saying which we set out a little before, which says: "That He might present to Himself a glorious Church, not having spot or wrinkle or anything of the kind, but that she might be holy and immaculate" (Eph. 5:27).
7. Sed et meretricem non accipiet. Quae est anima meretrix? quae ad se recepit amatores, de quibus dicit propheta: « Meretricata es post amatores tuos. » Qui sunt isti amatores qui intrant ad animam meretricem, nisi contrariae potestates, et daemones, qui desiderium capiunt pulchritudinis ejus? Pulchra namque a Deo creata est anima, et satis decora. Audi quomodo ipse Deus dicit: « Faciamus hominem ad imaginem et similitudinem nostram. » Vide cujus decoris, cujus pulchritudinis est anima quae imaginem habet et similitudinem Dei. Hanc pulchritudinem contrariae potestates cum aspiciunt, id est diabolus et angeli ejus, concupiscunt speciem ipsius; qui quia non possunt sponsi ejus fieri, meretricari cupiunt cum ea. Si ergo susceperis, o homo, in cubili animae tuae adulterum diabolum, meretricata est anima tua cum diabolo. Si receperis angelos ejus, si spiritus diversos, qui peccare te suadent, meretricata est cum eis anima tua; si spiritus irae, si invidiae, si superbiae, si impudicitiae ingressus fuerit ad animam tuam, et receperis eum, et consenseris ei loquenti in corde tuo, delectatus fueris his quae tibi secundum suam mentem suggerit, meretricatus es cum eo. Meretricem ergo non accipiet sacerdos magnus, et non contaminabit semen suum in populo suo. Quod est istud semen quod contaminari non vult? In Evangeliis scriptum est: « Qui seminat, verbum seminat. » Non vult ergo contaminari verbum Dei ab his qui seminant. Qui sunt ergo qui seminant? qui verbum Dei in Ecclesia proferunt. Audiant ergo doctores, ne forte animae contaminatae, animae meretricanti, animae infideli verba Dei credant, ne forte mittant sanctum canibus et margaritas ante porcos: sed animas mundas, virgines in simplicitate fidei quae in Christo est eligant, ipsis committant secreta mysteria, ipsis verbum Dei, et arcana fidei proloquantur, ut in ipsis Christus formetur per fidem. An nescitis quia ex isto semine verbi Dei quod seminatur, Christus nascitur in corde auditorum? Hoc enim Apostolus dicit: « Donec formetur Christus in vobis. » Concipit ergo anima ex hoc verbi semine, et conceptum format in se verbum, donec pariat spiritum timoris Dei. Sic enim per prophetam dicunt animae sanctorum: « A timore tuo, Domine, concepimus in utero, et parturivimus, et peperimus spiritum salutis tuae quem fecimus super terram. » Iste est sanctarum animarum
7. But neither will he take a harlot. What is the harlot soul? She who has received lovers to herself, of whom the prophet says: "You have played the harlot after your lovers" (Ezek. 16). Who are these lovers who go in to the harlot soul, if not the opposing powers and the demons, who conceive a desire for her beauty? For the soul was created beautiful by God, and comely enough. Hear how God Himself says: "Let us make man to our image and likeness" (Gen. 1:26). See of what comeliness, of what beauty is the soul that has the image and likeness of God. When the opposing powers, that is, the devil and his angels, behold this beauty, they lust after her loveliness; and because they cannot become her bridegrooms, they desire to play the harlot with her. If, then, O man, you receive the adulterer devil into the bed of your soul, your soul has played the harlot with the devil. If you receive his angels, if various spirits that persuade you to sin, your soul has played the harlot with them; if a spirit of anger, of envy, of pride, of unchastity has entered your soul, and you have received it, and consented to it speaking in your heart, and been delighted by what it suggests to you according to its mind, you have played the harlot with it. The high priest, then, will not take a harlot, and will not defile his seed among his people. What is this seed that He does not wish to be defiled? It is written in the Gospels: "He who sows, sows the word" (Mark 4:14). He does not wish, then, the word of God to be defiled by those who sow. Who, then, are they who sow? Those who bring forth the word of God in the Church. Let the teachers hear, then, lest perhaps they entrust the words of God to a defiled soul, a harlot soul, an unfaithful soul, lest perhaps they throw what is holy to dogs and pearls before swine; but let them choose clean souls, virgins in the simplicity of faith that is in Christ; to them let them commit the secret mysteries, to them let them speak out the word of God and the hidden things of the faith, so that Christ may be formed in them through faith. Or do you not know that from this seed of the word of God that is sown, Christ is born in the heart of the hearers? For this the Apostle says: "Until Christ be formed in you" (Gal. 4:19). The soul, then, conceives from this seed of the word, and forms within itself the word conceived, until it brings forth the spirit of the fear of God. For thus the souls of the saints say through the prophet: "From Thy fear, O Lord, we have conceived in the womb, and been in labour, and brought forth the spirit of Thy salvation, which we have made upon the earth" (Isa. 26:18). This is the offspring of holy souls,
Editors' notes and page, col. 543
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 276) (⁸⁸) ‹anchor: not visible in the page-foot image› · call not visible Ephes. V, 27.
Ephesians 5:27.
(printed under page 276) (⁸⁹) ‹anchor: not visible› · call not visible Ezech. XVI.
Ezekiel 16.
(printed under page 276) (⁹⁰) ‹anchor: not visible› · call not visible Gen. I, 26.
Genesis 1:26.
(printed under page 276) (⁹¹) ‹anchor: scriptum est› · call in col 543 Marc. IV, 14.
Mark 4:14.
(printed under page 276) (⁹²) ‹anchor: Apostolus dicit› · call in col 543 Galat. iv, 19.
Galatians 4:19.
(printed under page 276) (⁹³) ‹anchor: animae sanctorum› · call in col 543 Isa. xxvi, 18.
Isaiah 26:18.
(printed under page 276) (⁹⁴) ‹anchor: not visible› · call not visible Lev. XXIII et xxiv.
Leviticus 23 and 24.
(printed under page 276)
Page
- running head: 543 ORIGENIS 544 (right part cut off in image)
- marginal letters: A autem Christi, neque abjecta; B « Faciamus hominem ad imaginem; C tuo, delectatus fueris; D fidei 254 proloquantur
- old-edition numerals: 254 after fidei
partus, iste conceptus, ista sunt sancta conjugia, quae conveniunt et apta sunt magno pontifici Christo Jesu Domino nostro, cui gloria et imperium in saecula saeculorum. Amen.
this is their conception, these are the holy marriages which befit and are suited to the high priest Christ Jesus our Lord, to whom be glory and dominion for ages of ages. Amen.
HOMILIA XIII. De diebus festis, et lucerna, et candelabro, et oleo ad lumen, et de mensa, et panibus propositionis.
HOMILY XIII. On the feast days, and the lamp, and the lampstand, and the oil for the light, and on the table and the loaves of setting forth (Lev. 23 and 24).
1. Qui perfectus est, ab ipso Deo docetur de solemnitatum ratione, et homine ad haec discenda magistro non utitur, sed a Deo discit, si quis potest capere Dei vocem. Qui autem non est talis, sed inferior, discit ab eo qui didicerit a Deo. Haec ergo est de solemnitatibus duplex quaedam ratio doctrinae. Una, qua illuminata per spiritum prophetica mens docetur, quae, ut ita dicam, magis intuitu mentis discitur quam sono vocis, per quam veritas ipsa, non umbra et imago veritatis agnoscitur. Hi vero qui ipsam Dei claritatem capere non possunt, nec totum fulgorem veritatis intenta mentis acie conspicari, audiunt de solemnitatibus secundo loco ab his, qui primo didicerunt; et cum illis veritatem rerum ipsa inspectionis proprietas dederit, ad istos veritatis umbram profert solus auditus. Hujus mysterii Apostolus conscius dicebat de Judaeis, quia « umbrae et exemplari deserviunt coelestium. » Ipsa enim coelestia Moyses vidisse describitur, typos autem et imagines eorum quae viderat populo tradidisse. Sic enim ad eum divinum dicit eloquium: « Vide, inquit, omnia facito secundum formam quae ostensa est tibi in monte. » Tale ergo est quod et in hoc loco recitatum est, quia Dominus locutus fuerit de solemnitatibus ad Moysen. Et post haec: « Et locutus est Moyses, inquit, dies solemnes Domini Dei filiis Israel. » Transacto vero de his sermone videamus quid post haec edocetur Moyses. Primo de lucerna et candelabro, et oleo quod ei infunditur; secundo loco de mensa, et panibus propositionis, ac numero eorum, et qui eis uti debeant. Intendamus ergo animum diligentius his quae scripta sunt, et ad haec dignoscenda concedi nobis gratiam Domini deprecemur, ut in his quae legimus litteris, quae sit voluntas sancti Spiritus agnoscamus. « Praecipe, inquit, filiis Israel, ut deferant tibi oleum de elivis mundum expressum ad lumen, ut ardeat lucerna semper extra velum in tabernaculo testimonii, et accendent illam Aaron et filii ejus a vespere usque in mane contra Dominum indesinenter, legitimum aeternale in progenies vestras. In candelabro mundo accendetis lucernas contra Dominum usque mane. » Candelabrum mundum nominat, lucernas accendi per pontificem jubet, et earum lumen ministrari ex oleo quod datur a populo praecepit. Itaque nisi dederit oleum populus, sine dubio exstinguetur lucerna, et non erit lumen
1. He who is perfect is taught by God Himself about the meaning of the solemn feasts, and does not use a man as teacher for learning these things, but learns from God — if anyone is able to receive the voice of God. But he who is not such, but lower, learns from him who has learned from God. This, then, is a certain twofold manner of teaching about the solemn feasts. One, by which the prophetic mind, enlightened through the Spirit, is taught; which, so to speak, is learned more by the gaze of the mind than by the sound of a voice, and by which the truth itself, not the shadow and image of the truth, is known. But those who cannot receive the very brightness of God, nor behold the whole splendour of the truth with the keen edge of the mind, hear about the solemn feasts in the second place from those who learned first; and while to the former the very character of their beholding has given the truth of things, to these hearing alone brings the shadow of the truth. Aware of this mystery, the Apostle said of the Jews that "they serve a shadow and copy of heavenly things" (Heb. 8:5). For Moses is described as having seen the heavenly things themselves, but as having handed on to the people types and images of what he had seen. For so the divine utterance says to him: "See," it says, "make all things according to the pattern that was shown to you on the mountain" (Heb. 8:5). Such, then, is what has been read in this place too, that the Lord spoke to Moses about the solemn feasts. And after this: "And Moses," it says, "spoke the solemn days of the Lord God to the sons of Israel" (Lev. 23:44). The discourse on these being finished, let us see what Moses is taught after this. First, about the lamp and the lampstand and the oil that is poured into it; in the second place, about the table and the loaves of setting forth, and their number, and who ought to use them. Let us, then, attend more carefully to what is written, and let us pray that the grace of the Lord be granted us for discerning these things, so that in the letters we read we may recognize what the will of the Holy Spirit is. "Command," it says, "the sons of Israel to bring you pure oil pressed from olives for the light, so that a lamp may burn always outside the veil in the tabernacle of testimony; and Aaron and his sons shall light it from evening until morning before the Lord unceasingly, an everlasting ordinance for your generations. On the pure lampstand you shall light the lamps before the Lord until morning" (Lev. 24:1 ff.). It names a pure lampstand; it commands that the lamps be lit by the high priest, and it has prescribed that their light be supplied from oil that is given by the people. And so, unless the people give oil, without doubt the lamp will be extinguished, and there will be no light
Editors' notes and page, col. 544
Footnotes
(⁹⁵) ‹anchor: exemplari deserviunt coelestium› · call in col 544 Hebr. VIII, 5.
Hebrews 8:5.
(printed under page 276) (⁹⁶) ‹anchor: Vide, inquit› · call in col 544 ibid.
Ibid.
(printed under page 276) (⁹⁷) ‹anchor: Moyses, inquit› · call in col 544 Levit. XXIII, 44.
Leviticus 23:44.
(printed under page 276) (⁹⁸) ‹anchor: Praecipe, inquit› · call in col 544 Levit. XXIV, 1 et seqq.
Leviticus 24:1 and following.
Editors' notes: (printed under page 276)
(99) ‹anchor: dies solemnes› · call in col 544
Libb. editi, « de diebus solemnibus, » sed mss. ut in nostro textu.
The printed books read "concerning the solemn days"; but the manuscripts read as in our text.
(printed under page 276)
Page
- running head: ORIGENIS 544
- marginal letters: A rum partus, iste conceptus; B Una, qua illuminata; C « Vide, inquit, omnia facito; D tibi oleum de elivis
- old-edition numerals: (none)
in sanctis. Secundum litteram ergo haec erat consequentia, ut conferret populus oleum mundum de olivis expressum, ut ex eo ministraretur lumen lucernae; et Aaron accendebat lucernas a vespera usque mane, fomentis olei quod contulerat populus, lumini pabulum praebens.
in the holy place. According to the letter, then, this was the sequence: that the people should contribute pure oil pressed from olives, so that from it the light of the lamp might be supplied; and Aaron lit the lamps from evening until morning, furnishing food for the light from the nourishment of the oil which the people had contributed.
2. Verum quoniam lex spiritalis est, petamus a Domino (si tamen conversi sumus ad Dominum) auferri nobis velamen de lectione Veteris Testamenti, ut possimus advertere quae ratio sit candelabri, vel lucernarum ejus secundum intelligentiam spiritalem. Ante adventum Domini mei Jesu Christi, sol non oriebatur populo Israel, sed lucernae lumine utebatur. Lucerna enim erat apud eos sermo legis, et sermo propheticus, intra angustos conclusa parietes, quae non poterat in orbem terrae lumen effundere. Intra Judaeam namque concludebatur scientia Dei, sicut et Propheta dicit: « Notus in Judaea Deus. » Ubi vero exortus est sol justitiae Dominus et Salvator noster, et natus est vir de quo scriptum est: « Ecce vir, Oriens nomen est ei; » per universum mundum scientiae Dei lumen effusum est. Sermo ergo legis, et sermo propheticus erat lucerna ardens, sed ardebat intra aedem, nec ultra poterat emittere splendorem suum. Quod autem sermo legis et prophetarum lucerna dicatur, Dominus ipse nos docuit dicens de Joanne Baptista: « Ille erat lucerna ardens et lucens, et vos voluistis ad horam exsultare in lumine ejus. » Et alibi dicit, quia « lex et prophetae usque ad Joannem. » Lucerna itaque ardens est Joannes, in quo lex concluditur et prophetae. Donec ergo populus ille habebat oleum quod conferret ad lumen, lucerna non est exstincta. Ubi vero defecit in eis oleum misericordiae, oleum operum bonorum, nec inventa est apud eos puritas, purum namque oleum quaerebatur ad lumen, et quia defecit in eis oleum misericordiae, necessario exstincta lucerna est. Sed quid dicemus quia illis haec evenerunt, a nobis vero aliena sunt ista? Imo major cura est Christiano olei conquirendi. Vide enim quomodo Dominus in Evangeliis per parabolam stultas virgines nominat, quae oleum non portabant in vasculis suis; et intantum stultas, ut quoniam defuit eis oleum ad succendendas lampades suas, thalamis exclusae sint nuptiarum, nec pulsantibus quae olei curam neglexerant, ultra aperiri jusserit sponsus. Memini tamen dudum nos cum centesimi decimi octavi psalmi exponeremus illum versiculum, in quo scriptum est: « Lucerna pedibus meis lex tua, Domine, et lumen semitis meis, » diversitatem lucernae et lucis pro viribus ostendisse. Dicebamus enim quod lucernam quidem pedibus, id est inferioribus corporis partibus deputarit, lucem vero semitis dederit, quae semitae in
2. But since the law is spiritual, let us ask of the Lord (if indeed we have been turned to the Lord) that the veil be taken away from us in the reading of the Old Testament, so that we may be able to perceive what is the meaning of the lampstand, or of its lamps, according to the spiritual understanding. Before the coming of my Lord Jesus Christ, the sun did not rise for the people of Israel, but they made use of the light of a lamp. For the lamp among them was the word of the law and the prophetic word, shut in within narrow walls, which could not pour out its light upon the world. For the knowledge of God was shut in within Judaea, as the Prophet also says: "God is known in Judaea" (Ps. 75:2). But when the sun of justice, our Lord and Saviour, had risen, and that man was born of whom it is written, "Behold a man, the Orient is his name" (Zech. 6:12), the light of the knowledge of God was poured out through the whole world. The word of the law, then, and the prophetic word was a burning lamp, but it burned within the house, and could not send its brightness further. And that the word of the law and of the prophets is called a lamp, the Lord Himself taught us, saying of John the Baptist: "He was a burning and a shining lamp, and you were willing for an hour to rejoice in his light" (John 5:35). And elsewhere He says that "the law and the prophets were until John" (Luke 16:16). John, therefore, is the burning lamp, in whom the law and the prophets are concluded. So long, then, as that people had oil to contribute to the light, the lamp was not extinguished. But when the oil of mercy failed in them, the oil of good works, and no purity was found among them (for pure oil was required for the light), then, because the oil of mercy failed in them, the lamp was of necessity extinguished. But what shall we say: that these things befell them, while they are foreign to us? On the contrary, the Christian has the greater care to procure oil. For see how the Lord in the Gospels (Matt. 25), through a parable, names as foolish the virgins who carried no oil in their vessels; and so foolish that, because they lacked oil to kindle their lamps, they were shut out of the wedding chamber, and the bridegroom would not order it to be opened any more to those who knocked, who had neglected the care of the oil. I remember, however, that some time ago, when we were expounding the hundred and eighteenth psalm, at that little verse in which it is written, "Thy law is a lamp to my feet, O Lord, and a light to my paths" (Ps. 118:105), we showed, as far as we could, the difference between lamp and light. For we said that He assigned the lamp to the feet, that is, to the lower parts of the body, but gave the light to the paths, which paths in
Editors' notes and page, col. 545
Footnotes
Scripture references (superscript calls; set as printed, in print order; the numbering restarts after 99): (printed under page 277) (⁹⁹) ‹anchor: not visible in the page-foot image› · call not visible Psal. LXXVI, 4.
Psalm 76:4 (as printed).
(printed under page 277) (¹) ‹anchor: not visible› · call not visible Zach. VI, 12.
Zechariah 6:12.
(printed under page 277) (²) ‹anchor: Joanne Baptista› · call in col 545 Joan. V, 35.
John 5:35.
(printed under page 277) (³) ‹anchor: alibi dicit› · call in col 545 Luc. XVI, 16.
Luke 16:16.
(printed under page 277) (⁴) ‹anchor: in Evangeliis› · call in col 545 Matth. XXV.
Matthew 25.
(printed under page 277) (⁵) ‹anchor: scriptum est› · call in col 545 Psal. CXVIII, 105.
Psalm 118:105 (as printed; Vulgate numbering).
(printed under page 277) (⁶) ‹anchor: not visible› · call not visible Job xxix, 3.
Job 29:3.
(printed under page 277) (⁷) ‹anchor: not visible› · call not visible I Joan. II, 11.
1 John 2:11.
(printed under page 277)
Page
- running head: 545 IN LEVITICUM HOMILIA XIII. (head spans the page; 546 at right)
- marginal letters: A in sanctis. Secundum litteram; B rietes, quae non poterat in orbem; C quia « lex et prophetae usque ad Joannem. » Lucer-; D suas, thalamis exclusae sint
- old-edition numerals: 255 after enim (before quomodo Dominus)
- other: Migne's foot note prints "Psal. LXXVI, 4." for words of Ps. 75:2 (Vulgate); the English gives the right reference.
alio loco semitae aeternae nominantur. Quia ergo secundum quamdam mysticam rationem inferiores partes creaturae mundus hic intelligitur, ideo lucerna legis his, qui in hoc mundo tanquam totius creaturae pedes sunt, accensa memoratur. Lux autem aeterna erit illis semitis, per quas in futuro saeculo unusquisque pro meritis incedet. Sed de his in suo loco sufficienter pro nostris viribus dictum est. Nunc ergo quoniam vespera est et nox usque ad consummationem saeculi, et usquequo novus dies futuri saeculi et novae lucis effulgeat, ardet unicuique nostrum lucerna haec, intantum splendorem luminis praebens, quantum olei copia ubertate operum fuerit ministrata. Denique et Job in quodam loco, cum bona operum suorum exponeret, addidit etiam hoc: « Cum splenderet, inquit, lucerna super caput meum. » Splendet ergo unicuique nostrum lucerna haec, inquantum oleo bonorum operum fuerit accensa. Si autem male agamus, et opera nostra mala sint, non solum non accendimus, sed exstinguimus nobis istam lucernam: et completur in nobis illud, quod Scriptura dicit, quia « qui male agit, in tenebris est, et qui odit fratrem suum, in tenebris ambulat. » Exstinxit enim lucernam charitatis, et ideo in tenebris ambulat. Annon tibi videtur exstinxisse lucernam, qui lumen charitatis exstinxit? Qui autem diligit fratrem, in charitatis luce perdurat, et cum fiducia potest dicere: « Ego autem sicut oliva fructifera in domo Dei, » et: « Filii ejus sicut novellae olivarum in circuitu mensae ejus. » Oleum ergo offerri jubetur a populo, et oleum non qualecunque, sed mundum, et non ex quibuscunque seminibus (ut fieri diversis in regionibus mos est), sed de olivis expressum, in quibus indicium pacis ostenditur. Neque enim accepta possunt esse Deo opera tua, nisi in pace peragantur: sicut et Jacobus apostolus dicit: « Fructus autem justitiae in pace seminatur. » Et idcirco, credo, etiam Dominus discipulis suis tradebat fidele depositum dicens: « Pacem meam do vobis, pacem meam relinquo vobis. » De hac ergo oliva oleum premamus operum nostrorum, ex quo lucerna Domino possit accendi, ut non in tenebris ambulemus. Haec quidem a nobis dicta sunt, quantum ad lucernam candelabri et oleum ejus spectat.
elsewhere are called the eternal paths. Since, then, according to a certain mystical reckoning this world is understood as the lower parts of the creation, the lamp of the law is said to be lit for those who in this world are, as it were, the feet of the whole creation. But there will be eternal light for those paths by which in the age to come each one will walk according to his merits. But of these things enough has been said, according to our powers, in its own place. Now, then, since it is evening, and night until the consummation of the age, and until the new day of the age to come and of the new light shines forth, this lamp burns for each one of us, giving brightness of light in so far as a supply of oil has been furnished to it by abundance of works. So also Job, in a certain place, when he was setting out the good of his works, added this too: "When," he says, "the lamp shone above my head" (Job 29:3). This lamp, then, shines for each one of us in so far as it has been lit with the oil of good works. But if we act wickedly, and our works are evil, we not only do not light this lamp, but we extinguish it for ourselves; and there is fulfilled in us that which Scripture says, that "he who does evil is in darkness, and he who hates his brother walks in darkness" (1 John 2:11). For he has extinguished the lamp of charity, and therefore walks in darkness. Does he not seem to you to have extinguished the lamp, who has extinguished the light of charity? But he who loves his brother abides in the light of charity, and can say with confidence: "But I am like a fruitful olive tree in the house of God" (Ps. 52:8), and: "His sons like young olive plants round about his table" (Ps. 127:3). Oil, therefore, is commanded to be offered by the people, and not oil of any kind, but pure; and not from any seeds whatever (as is the custom in various regions), but pressed from olives, in which a token of peace is shown. For your works cannot be acceptable to God unless they are accomplished in peace; as the apostle James also says: "But the fruit of justice is sown in peace" (Jas. 3:18). And for this reason, I believe, the Lord also handed on to His disciples a faithful deposit, saying: "My peace I give you, My peace I leave you" (John 14:27). From this olive, then, let us press the oil of our works, from which a lamp may be lit to the Lord, so that we may not walk in darkness. These things, then, have been said by us as far as concerns the lamp of the lampstand and its oil.
3. Nunc vero videamus quid etiam in consequentibus de panibus propositionis scriptum sit. « Et sumetis, inquit, similaginem, et facietis de ea duodecim panes. De duabus decimis erit unus panis, et imponetis eos duas positiones, sex panes una positio super mensam mundam contra Dominum. Et imponetis super positionem thus mundum, et salem, et erunt panes in commemorationem appositi Domino: die sabbatorum proponentur contra Dominum
3. But now let us see what is written also in what follows concerning the loaves of proposition. "And you shall take fine flour," it says, "and make of it twelve loaves. Of two tenths shall one loaf be; and you shall set them in two rows, six loaves in one row, upon the pure table before the Lord. And you shall put upon the row pure frankincense, and salt, and the loaves shall be set before the Lord for a memorial; on the day of the sabbaths they shall be set forth before the Lord (Lev. 24:5 ff.)
Editors' notes and page, col. 546
Footnotes
(⁸) ‹anchor: potest dicere› · call in col 546 Psal. LII, 8.
Psalm 52:8 (as printed).
(printed under page 277) (⁹) ‹anchor: et› · call in col 546 Psal. CXXVII, 3.
Psalm 127:3 (as printed; Vulgate numbering).
(printed under page 277) (¹⁰) ‹anchor: apostolus dicit› · call in col 546 Jacob. iii, 18.
James 3:18.
(printed under page 277) (¹¹) ‹anchor: depositum dicens› · call in col 546 Joan. XIV, 27.
John 14:27.
(printed under page 277) (¹²) ‹anchor: sumetis, inquit› · call in col 546 Levit. XXIV, 5 et seqq.
Leviticus 24:5 and following.
Editors' notes: (printed under page 277)
(1) ‹anchor: novellae olivarum› · call in col 546
Libb. editi, « oliva novella. » Mss. « novellae olivarum. »
The printed books read "oliva novella" (a young olive); the manuscripts, "novellae olivarum" (young shoots of olives).
(printed under page 277)
Page
- running head: IN LEVITICUM HOMILIA XIII. 546
- marginal letters: A alio loco semitae aeternae; B etiam hoc: « Cum splenderet; C et: « Filii ejus sicut novellae; D nam candelabri et oleum ejus spectat.
- old-edition numerals: (none)
semper a filiis Israel, in testamentum aeternum. Et erunt Aaron, et filiorum ejus, et edent ea in loco sancto: sunt enim Sancta sanctorum. Hoc erit illis de eis quae offeruntur Domino legitimum aeternum. » Secundum ea quae scripta sunt, in duodecim panibus duodecim tribuum Israel videtur commemoratio ante Dominum fieri, et praeceptum dari, ut sine cessatione isti duodecim panes in conspectu Domini proponantur; ut et memoria duodecim tribuum apud eum semper habeatur, quo veluti exoratio quaedam et supplicatio per haec pro singulis fieri videatur. Sed parva satis et tenuis est hujuscemodi intercessio. Quantum enim profecit ad repropitiandum, ubi uniuscujusque tribus per panem fructus, per fructus opera consideranda sunt! Sed si referantur haec ad mysterii magnitudinem, invenies commemorationem istam habere ingentis repropitiationis effectum. Si redeas ad illum panem qui de coelo descendit, et dat huic mundo vitam: illum panem propositionis, quem proposuit Deus propitiationem per fidem in sanguine ejus: et si respicias ad illam commemorationem, de qua dicit Dominus: « Hoc facite in meam commemorationem; » invenies quod ista est commemoratio sola, quae propitium facit hominibus Deum. Si ergo intentius ecclesiastica mysteria recorderis, in his quae lex scribit, futurae veritatis invenies imaginem praeformatam. Sed de his non est plura disserere, quod recordatione sola intelligi sufficit. Possumus vero et aliter dicere. Omnis sermo Dei panis est, sed est differentia in panibus. Est enim aliquis sermo, qui ad communem proferri possit auditum, et edocere plebem de operibus misericordiae, ac totius beneficentiae, et iste est panis qui communis videbitur. Est vero alius, qui secreta contineat, et de fide Dei et rerum scientia disserat. Iste panis mundus est, et ex simila confectus. Iste in conspectu Domini semper ponendus est, et super mensam mundam proponendus. Iste solis sacerdotibus sequestratus est, et filiis Aaron aeterno munere condonatus. Verum ne putes haec nos propriis sensibus excogitata narrare, et non in divinis observasse voluminibus, proferam tibi de Scripturis quomodo apud diversos viros panis diversitas pro merito uniuscujusque servata est. Refertur in Genesi quod Abraham patriarcha angelos suscepit hospitio, similiter autem et Lot. Sed Abraham, qui meritis praecellebat, panes ex simila apposuisse describitur, quos et ἐγκρυφίας, id est occultos ac reconditos nominavit. Lot vero eo quod non habuit similam, ex farina panes hospitibus
always by the sons of Israel, for an everlasting covenant. And they shall be Aaron's and his sons', and they shall eat them in a holy place; for they are the Holy of holies. This shall be for them an everlasting ordinance from the things that are offered to the Lord." According to what is written, a commemoration of the twelve tribes of Israel seems to be made before the Lord in the twelve loaves, and a precept to be given that these twelve loaves be set forth without ceasing in the sight of the Lord, so that the memory of the twelve tribes may always be held before Him, whereby a kind of entreaty and supplication may seem to be made through them for each one. But an intercession of this kind is slight enough and thin. For how much did it avail for propitiation, where the fruits of each tribe are to be considered through the loaf, and its works through the fruits! But if these things are referred to the greatness of the mystery, you will find that this commemoration has the effect of an immense propitiation. If you go back to that bread which came down from heaven and gives life to this world; to that bread of proposition whom God has set forth as a propitiation through faith in His blood; and if you look to that commemoration of which the Lord says, "Do this in My commemoration" (Luke 22:19), you will find that this is the only commemoration which makes God propitious to men. If, then, you call to mind the mysteries of the Church more attentively, you will find in what the law writes the image of the truth to come prefigured. But on these things it is not for us to discourse further, since it is enough that they be understood by remembrance alone. But we can also speak in another way. Every word of God is bread, but there is a difference among the loaves. For there is a certain word which can be put forth to the common hearing, and teach the people about works of mercy and of all beneficence, and this is the bread that will be seen to be common. But there is another which contains secret things, and discourses on the faith of God and the knowledge of things. This bread is pure, and made of fine flour. This is to be set always in the sight of the Lord, and set forth upon the pure table. This is set apart for the priests alone, and granted to the sons of Aaron as an everlasting gift. But lest you think that we relate these things devised by our own understanding, and not observed in the divine volumes, I shall bring before you from the Scriptures how a difference of bread was kept among different men according to the merit of each. It is related in Genesis (Gen. 18) that Abraham the patriarch received angels as guests, and likewise Lot also. But Abraham, who excelled in merits, is described as having set before them loaves of fine flour, which he also named ἐγκρυφίας, that is, hidden and stored away. Lot, however, because he had no fine flour, set before his guests loaves of meal
Editors' notes and page, col. 547
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 278) (¹³) ‹anchor: not visible in the page-foot image› · call not visible Luc. XXII, 19.
Luke 22:19.
(printed under page 278) (¹⁴) ‹anchor: in Genesi› · call in col 547 Gen. XVIII.
Genesis 18.
(printed under page 278) (¹⁵) ‹anchor: ad quem dicebatur› · call in col 548 ibid., 17.
Ibid., 17.
(printed under page 278) (¹⁶) ‹anchor: De duabus, inquit› · call in col 548 Levit. XXIV, 5.
Leviticus 24:5.
(printed under page 278)
(2) ‹anchor: not visible› · call not visible
Codex Sangerm., « aeternale. »
The Saint-Germain manuscript reads "aeternale" (eternal).
(printed under page 278)
(3) ‹anchor: not visible› · call not visible
Idem, « propitiatorem. »
The same reads "propitiatorem" (propitiator).
(printed under page 278)
(4) ‹anchor: plura disserere› · call in col 547
Sed de his non est plura disserere, etc. Plura de mysterio Eucharistiae non sermocinabantur veteres in concionibus ob praesentiam catechumenorum et gentilium. Vide supra notam ad homil. 9 in Leviticum, num. 10.
"But it is not [the place] to discuss these things further," etc. The ancients did not speak at greater length about the mystery of the Eucharist in their sermons, because of the presence of catechumens and pagans. See the note above on Homily 9 on Leviticus, no. 10.
(printed under page 278)
(5) ‹anchor: Domini semper› · call in col 547
Adverbium « semper, » deest in libb. editis, sed suppletur e mss.
The adverb "semper" (always) is missing in the printed books, but is supplied from the manuscripts.
(printed under page 278)
(6) ‹anchor: ut non habuerit› · call in col 548
Libb. editi, « non habuerit, » sed mss., « ut non habuerit. «
The printed books read "non habuerit" (did not have); but the manuscripts, "ut non habuerit" (so that he did not have). [Closing quotation mark printed reversed.]
(printed under page 278)
Page
- running head: 547 ORIGENIS
- marginal letters: A minum semper a filiis Israel; B sunt! Sed si referantur haec; C panis est, sed est differentia; D nis diversitas pro merito
- old-edition numerals: 256 after Dei (before et rerum scientia)
apposuit; non quod ita pauper esset, ut non habuerit similam, qui in divitiis non inferior patruo scribitur; sed utriusque meritorum differentia per haec designatur indicia: quod is quidem cui erant a Domino mysteria revelanda, et ad quem dicebatur, « non celabo a puero meo Abraham quod facturus sum, » qui imbuendus erat et edocendus de occultis et secretis Dei, ille panes ex simila scribitur habuisse; ille vero ad quem nihil sacramenti deferebatur, sed ratio praesentis salutis et vitae, panes communes ex sola farina scribitur habuisse confectos. Et tu ergo si habes scientiam secretorum, si de fide Dei, de mysterio Christi, de sancti Spiritus unitate potes scienter cauteque disserere, panes ex simila offers Domino. Si vero communibus uteris ad populum monitis, et moralem scis tantummodo locum tractare qui ad omnes pertinet, communem te obtulisse noveris panem.
not that he was so poor as not to have fine flour, he who is written to have been not inferior in riches to his uncle; but the difference of the merits of each is signified by these tokens: that he to whom the mysteries were to be revealed by the Lord, and to whom it was said, "I will not hide from My servant Abraham what I am about to do" (Gen. 18:17), who was to be instructed and taught concerning the hidden and secret things of God, is written to have had loaves of fine flour; but he to whom nothing of the sacrament was imparted, but only the account of present safety and life, is written to have had common loaves made of meal alone. You too, then, if you have the knowledge of secret things, if you can discourse knowingly and cautiously on the faith of God, on the mystery of Christ, on the unity of the Holy Spirit, offer loaves of fine flour to the Lord. But if you use common admonitions to the people, and know only how to treat the moral topic which concerns everyone, know that you have offered common bread.
4. Sed videamus jam quae sit confectio in istis panibus propositionis, qui ante Dominum poni semper jubentur. « De duabus, inquit, decimis sit panis unus. » Duas quidem decimas dixit, sed cujus mensurae sint istae decimae non comprehendit; cum utique consequens fuisset, si de quantitate similae volebat agnosci, ipsam cujus duas decimas sumi jubebat, nominare mensuram. Quae ergo ista res est, cujus mensura et modus nec comprehendi potuit nec numerari? Decem numerus ubique perfectus invenitur. Totius enim numeri ex ipso ratio et origo consurgit. Competenter igitur auctor et origo omnium Deus, sub hoc numero videtur ostendi. Sed si in Ecclesia de solo Patre loquar, et ipsius solius laudes proferam, unius decimae panem feci. Aut si de Christo solo fecero sermonem, et ipsius enuntiavero passionem, et resurrectionem praedicavero, unius decimae obtuli panem. Si vero dixero quia Pater cum Filio semper est, et ipse facit opera sua: vel etiam si dixero quia Pater in Filio est, et Filius in Patre, et qui videt Filium, videt et Patrem, et quia Pater et Filius unum sunt: ex duabus decimis similae mundae obtuli unum panem: panem verum qui vitam dat huic mundo. Haeretici non faciunt de duabus decimis unum panem: negant enim creatorem Deum Patrem Christi esse, neque Vetus et Novum Testamentum unum faciunt panem, nec unum Spiritum in utroque instrumento profitentur. Nos autem in lege et Evangeliis unum atque eumdem inesse sanctum Spiritum dicimus, et isto quoque modo ex duabus decimis unum panem propositionis offerimus. Qui ergo separant Christum a creatore Deo Patre suo haeretici,
4. But let us now see what the making of these loaves of proposition is, which are commanded to be set always before the Lord. "Of two tenths," it says, "let one loaf be" (Lev. 24:5). He said two tenths, but did not set down of what measure these tenths are; though it would certainly have followed, if he wished it to be known about the quantity of fine flour, to name the very measure of which he commanded two tenths to be taken. What, then, is this thing, whose measure and amount could neither be grasped nor numbered? The number ten is found everywhere as perfect. For the reckoning and origin of all number rises from it. Fittingly, therefore, God, the author and origin of all things, is seen to be shown under this number. But if in the Church I speak of the Father alone, and set forth His praises alone, I have made a loaf of one tenth. Or if I make my discourse of Christ alone, and declare His passion, and preach His resurrection, I have offered a loaf of one tenth. But if I say that the Father is always with the Son, and He does His works (John 14:7); or again if I say that the Father is in the Son, and the Son in the Father, and he who sees the Son sees the Father also, and that the Father and the Son are one: I have offered one loaf from two tenths of pure fine flour, the true bread which gives life to this world. The heretics do not make one loaf from two tenths: for they deny that God the Creator is the Father of Christ, nor do they make the Old and New Testament one loaf, nor do they confess one Spirit in both instruments. But we say that one and the same Holy Spirit is in the law and the Gospels, and in this way also we offer one loaf of proposition from two tenths. Those, then, who separate Christ from God the Creator, His Father, are heretics;
Editors' notes and page, col. 548
Footnotes
(¹⁷) ‹anchor: Si vero dixero› · call in col 548 Joan. XIV, 7.
John 14:7.
Editors' notes: (printed under page 278)
(7) ‹anchor: mensura et modus› · call in col 548
Codex Sangerm., « cujus mensurae modus. »
The Saint-Germain manuscript reads "cujus mensurae modus" (whose measure's mode).
(printed under page 278)
(8) ‹anchor: ipsius enuntiavero› · call in col 548
Idem, « enumeravero. »
The same reads "enumeravero" (I shall have recounted).
(printed under page 278)
(9) ‹anchor: Qui ergo› · call in col 548
Idem, « quia ergo, » etc.
The same reads "quia ergo" (since therefore), etc.
(printed under page 278)
Page
- running head: ORIGENIS 548
- marginal letters: A bus apposuit; non quod ita; B munibus uteris ad populum; C ratio et origo consurgit; D esse, neque Vetus et Novum
- old-edition numerals: (none)
et Judaei qui solum Patrem recipiunt, et Verbum et sapientiam ejus Christum non recipiunt, non faciunt ex duabus decimis unum panem. Nos autem mensurae quidem ipsius, id est substantiae nomen vel rationem comprehendere aut invenire non possumus: confitentes tamen Patrem, et Filium, unum facimus panem ex duabus decimis: non ut panis unus ex una decima fiat, et alius ex alia, ut sint ipsae duae decimae separatae, sed sint duae istae decimae una massa, et unus panis. Quomodo duae decimae una massa fit? quia non separo Filium a Patre, nec Patrem a Filio: « Qui enim vidit me, inquit, vidit et Patrem. » Fiunt ergo panes singuli ex duabus decimis, et proponuntur duabus positionibus, id est duobus ordinibus. Si enim una positio fieret, confusus et permistus esset sermo de Patre ac Filio. Nunc autem unus quidem est panis, una enim voluntas est et una substantia: sed duae sunt positiones, id est duae personarum proprietates. Illum enim Patrem, qui non sit Filius, et hunc Filium dicimus qui non sit Pater. Et hoc modo duas decimas in uno pane servamus, et duas positiones ante Dominum profitemur. Sed revera magni, ut ita dicam, cujusdam pistoris et docti artificis est, valde diligenter istas servare mensuras, et ita temperare de Patre et Filio sermonem, conjungere ubi oportet, et rursum ubi competit separare, ut neque duae mensurae aliquando desint, neque unquam nisi unus panis appareat. Duodecim ergo panes ex ista simila fieri mandantur secundum numerum tribuum quae tunc erant carnalis Israel. In quo mihi videtur forma totius creaturae rationalis contineri. Duodecim namque putantur esse generales ordines rationalis creaturae, quorum figura erat in illis duodecim tribubus. In quibus erat unus quidam ordo regalis, qui Judas nominatur. Alius erat ordo sacerdotalis, et Levi appellatur. Erat et alius ordo Judae vicinus, qui Benjamin dicitur, in quo ordine et templum Dei, et altare collocatum est. Alius ordo Issachar, et Zabulon, et Ephrem, aliique quos nominatim designat Scriptura divina, quorum rationem non est nunc temporis explicare. Est tamen uniuscujusque tribus, vel ordinis panis ante Dominum. Et licet sit aliqua tribus, quae non ex libera, sed ex concubina Israel descendat, et ex parte libera, ex parte servilis sit, tamen pro omnibus ex duabus decimis panis proponitur ante Dominum, et in universis duae decimae similaginis constant. Proponi autem jubentur supra mensam mundam. Quis autem nostrum est, qui ita habeat mensam mundam, ut panes super eam Domino offerantur? « Si sederis (inquit Salomon) coenare ad mensam potentis,
and the Jews, who receive the Father alone and do not receive Christ, His Word and Wisdom, do not make one loaf from two tenths. We, for our part, cannot grasp or find out the name or the reckoning of His measure, that is, of His substance; yet, confessing the Father and the Son, we make one loaf from two tenths: not so that one loaf is made from one tenth and another from the other, so that the two tenths themselves are separate, but so that these two tenths are one mass and one loaf. How do two tenths become one mass? Because I do not separate the Son from the Father, nor the Father from the Son: "For he who has seen Me," He says, "has seen the Father also" (John 14:9). Single loaves, then, are made from two tenths, and are set forth in two rows, that is, in two orders. For if a single row were made, the discourse about the Father and the Son would be confused and mingled. But as it is, the loaf is indeed one, for there is one will and one substance; but there are two rows, that is, two properties of persons. For we say that the Father is He who is not the Son, and the Son He who is not the Father. And in this way we keep two tenths in one loaf, and confess two rows before the Lord. But truly it belongs to a great baker, so to speak, and a skilled craftsman, to keep these measures most carefully, and so to temper the discourse about the Father and the Son, joining them where it is fitting and again separating them where it is proper, that neither of the two measures is ever lacking, nor does anything ever appear but one loaf. Twelve loaves, then, are ordered to be made from this fine flour according to the number of the tribes which then belonged to Israel according to the flesh. In this the form of the whole rational creation seems to me to be contained. For there are thought to be twelve general orders of the rational creation, whose figure was in those twelve tribes. Among them there was one royal order, which is named Judah. Another was the priestly order, and is called Levi. There was also another order, neighbour to Judah, which is called Benjamin, in which order both the temple of God and the altar were placed. Another order is Issachar, and Zebulun, and Ephraim, and others whom the divine Scripture designates by name, the reckoning of which it is not the time now to explain. Yet there is a loaf before the Lord for each tribe or order. And although there is some tribe which descends not from the free woman but from a concubine of Israel, and is partly free and partly servile, yet for all of them a loaf of two tenths is set forth before the Lord, and in all of them the two tenths of fine flour hold. And they are commanded to be set forth upon the pure table. But which of us is there who has so pure a table that loaves may be offered to the Lord upon it? "If you sit," says Solomon, "to dine at the table of a mighty man (Prov. 23:1),
Editors' notes and page, col. 549
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 279) (¹⁸) ‹anchor: not visible in the page-foot image› · call not visible Joan. XIV, 9.
John 14:9.
(printed under page 279) (¹⁹) ‹anchor: inquit Salomon› · call in col 549 Prov. XXIII, 1.
Proverbs 23:1.
(printed under page 279) (²⁰) ‹anchor: not visible› · call not visible Philip. iv, 13.
Philippians 4:13.
(printed under page 279) (²¹) ‹anchor: not visible› · call not visible II Cor. XII, 10.
2 Corinthians 12:10.
(printed under page 279) (²²) ‹anchor: not visible› · call not visible Prov. XXIII, 2.
Proverbs 23:2.
(printed under page 279) (²³) ‹anchor: not visible› · call not visible Levit. XXIV, 7.
Leviticus 24:7.
(printed under page 279)
(10) ‹anchor: valde diligenter› · call in col 549
Libb. editi, « et valde artificiosi, diligenter, » sed mss. ut in nostro textu.
The printed books read "and of a very skilful [craftsman], carefully"; but the manuscripts read as in our text.
(printed under page 279)
(11) ‹anchor: not visible› · call not visible
Mss., « mens. » Libb. editi, « mensa. »
The manuscripts read "mens" (mind); the printed books, "mensa" (table).
(printed under page 279)
Page
- running head: 549 IN LEVITICUM HOMIL[IA XIII.] (right part beyond the crop)
- marginal letters: A tici, et Judaei qui solum; B enim una positio fieret; C pareat. Duodecim ergo panes; D aliqua tribus, quae non ex libera
- old-edition numerals: 257 after Judas (before nominatur)
intelligibiliter intellige quae apponuntur tibi. » Quae est ergo mensa potentis, nisi mens illius qui dicebat: « Omnia possum in eo qui me confortat Christo, » et: « Cum infirmor, tunc potens sum? » In istius potentis mensa munda, hoc est in istius corde, in ipsius mente, Domino panis offertur. Ad hujus potentis Apostoli mensam si sedes coenaturus, intelligibiliter intellige quae apponuntur tibi, hoc est spiritaliter adverte quae dicuntur ab eo, ut et tu facere possis quod additur. Ait enim: « Sciens quia talia te oportet praeparare. »
understand with understanding what is set before you." What, then, is the table of the mighty man, but the mind of him who said, "I can do all things in Christ who strengthens me" (Phil. 4:13), and, "When I am weak, then I am mighty" (2 Cor. 12:10)? On the pure table of this mighty man, that is, in his heart, in his mind, bread is offered to the Lord. If you sit down to dine at the table of this mighty man, the Apostle, understand with understanding what is set before you; that is, attend spiritually to what is said by him, so that you also may be able to do what is added. For he says: "Knowing that you must prepare such things" (Prov. 23:2).
5. Sed videamus quomodo hi duodecim panes proponantur: « Duae, inquit, positiones, in una positione sex panes. » Putasne, otiosa est ista divisio? Quid est quod duodecimus numerus iterum partitur in sex? Habet enim propinquitatem quamdam cum hoc mundo senarius numerus. In sex enim diebus factus est iste visibilis mundus. Duo igitur ordines habentur in hoc mundo, id est duo populi, qui fidem Patris ac Filii in una Ecclesia tanquam in una mensa munda custodiunt. « Et superponitur, inquit, super positionem thus mundum. » Thuris species formam tenet orationum. Oportet ergo panibus fidei orationum vigilantiam puritatemque conjungere. Pura autem oratio est, sicut Apostolus dicit: « Levantes puras manus sine ira et disceptatione. » Simul et odoris suavitas impleri facit illud quod scriptum est: « Dirigatur oratio mea sicut incensum in conspectu tuo. » Si quis ergo orationes quidem offerat Deo, non tamen habeat mundam conscientiam ab operibus malis: hic thus quidem videtur panibus superponere, sed non penitus mundum. Nam si omne thus mundum esset, non utique addidisset Scriptura, thus mundum super panes propositionis ponendum ante Dominum. Nec enim putes quod omnipotens Deus hoc mandabat, et hoc lege sanciebat, ut thus ei ex Arabia deferretur. Sed hoc est thus quod Deus ab hominibus sibi quaerit offerri, ex quo capit odorem suavitatis, orationes ex corde puro et conscientia bona, in quibus vere Deus suscipit fragrantiam suavitatis. « Et erunt, inquit, panes in commemorationem propositi ante Dominum. In die Sabbatorum proponetis ea. » Si nondum tibi manifestum est quia panes isti verbum Dei est, ex his nunc sermonibus confirmare. Quid est enim quod nobis commemorationem Dei faciat? Quid est quod nos ad memoriam justitiae, et totius boni revocet, nisi verbum Dei? Ideo ergo dicit, quia erunt in commemorationem propositi ante Dominum. Addit et in die Sabbatorum, id est in requie animarum. Et quae major fideli animae requies quam memoria Dei? quam in conspectu Dei versari? quam in fide Patris
5. But let us see how these twelve loaves are set forth: "Two rows," it says, "six loaves in one row." Do you think this division is idle? What does it mean that the number twelve is divided again into six? For the number six has a certain kinship with this world: in six days this visible world was made. There are, then, two orders in this world, that is, two peoples, who keep the faith of the Father and the Son in one Church, as on one pure table. "And pure frankincense," it says, "is put upon the row" (Lev. 24:7). The kind of frankincense holds the form of prayers. To the loaves of faith, then, one must join watchfulness and purity of prayers. And prayer is pure, as the Apostle says: "Lifting up pure hands without anger and disputing" (1 Tim. 2:8). At the same time the sweetness of the odour also brings to fulfilment what is written: "Let my prayer be directed as incense in Thy sight" (Ps. 141:2). If anyone, then, offers prayers to God but does not have a conscience clean of evil works, he seems indeed to put frankincense upon the loaves, but not wholly pure. For if all frankincense were pure, Scripture would certainly not have added that pure frankincense was to be placed upon the loaves of proposition before the Lord. For do not think that almighty God commanded this, and sanctioned it by law, that frankincense should be brought to Him from Arabia. But this is the frankincense which God seeks to be offered to Him by men, from which He takes an odour of sweetness: prayers from a pure heart and a good conscience, in which God truly receives a fragrance of sweetness. "And the loaves," it says, "shall be set forth before the Lord for a commemoration. On the day of the Sabbaths you shall set them forth" (Lev. 24:7–8). If it is not yet clear to you that these loaves are the word of God, be confirmed now by these words. For what is it that makes for us a commemoration of God? What is it that recalls us to the memory of justice and of all good, if not the word of God? Therefore he says that they shall be set forth before the Lord for a commemoration. He adds also, on the day of the Sabbaths, that is, in the rest of souls. And what greater rest is there for the faithful soul than the memory of God? than to dwell in the sight of God? than in the faith of the Father
Editors' notes and page, col. 550
Footnotes
(²⁴) ‹anchor: Apostolus dicit› · call in col 550 I Tim. II, 8.
1 Timothy 2:8.
(printed under page 279) (²⁵) ‹anchor: scriptum est› · call in col 550 Psal. CXLI, 2.
Psalm 141:2 (as printed).
(printed under page 279) (²⁶) ‹anchor: Et erunt, inquit› · call in col 550 Levit. XXIV, 7, 8.
Leviticus 24:7–8.
Editors' notes: (printed under page 279)
(12) ‹anchor: suavitas impleri› · call in col 550
Libb. editi, « similiter et odoris suavitas implere, » sed mss. ut in nostro textu.
The printed books read "likewise also the sweetness of odour to fulfil"; but the manuscripts read as in our text.
(printed under page 279)
(13) ‹anchor: non penitus› · call in col 550
Codex Sangerm., « penitus. » Libb. editi, « ponit thus. »
The Saint-Germain manuscript reads "penitus" (wholly); the printed books, "ponit thus" (he places incense).
(printed under page 279)
(14) ‹anchor: manifestum est› · call in col 550
Libb. editi, « erat »
The printed books read "erat" (was).
(printed under page 279)
Page
- running head: IN LEVITICUM HOMILIA XIII. 550
- marginal letters: A intelligibiliter intellige; B in sex? Habet enim propinquitatem; C ergo orationes quidem offerat; D est quia panes isti verbum Dei est
- old-edition numerals: (none)
ac Filii permanere? quam orationes Domino tanquam odorem suavitatis offerre? « Testamentum, inquit, aeternum erit Aaron et filiis ejus, et manducabunt ea in loco sancto. » Aaron et filii ejus genus est electum, genus sacerdotale, quibus haec portio sanctorum donatur a Deo, quod sumus omnes qui credimus in Christo. Locum autem sanctum ego in terris non requiro positum, sed in corde. Locus enim dicitur sanctus, rationalis anima, propter quod et Apostolus dicit: « Nolite locum dare diabolo. » Anima ergo mea locus est, si male ago, diaboli: si bene, Dei. Denique et spiritus malignus « cum, inquit, exierit ab homine, et circuierit loca arida, et requiem non invenerit, tunc dicit: Revertar ad locum meum unde exivi. » Locus ergo sanctus anima est pura. In quo loco edere nobis mandatur cibum verbi Dei. Neque enim convenit ut sancta verba anima non sancta suscipiat; sed cum purificaverit se ab omni inquinamento carnis et morum, tunc locus sanctus effecta cibum capiat panis illius qui de coelo descendit. Nonne melius sic intelligitur locus sanctus, quam si putemus structuram lapidum insensibilium locum sanctum nominari? Unde simili modo etiam tibi lex ista proponitur, ut cum acceperis panem mysticum in loco mundo manduces eum: hoc est, ne in anima contaminata et peccatis polluta Dominici corporis sacramenta percipias: « Quicunque enim manducaverit, inquit, panem, et biberit calicem Domini indigne, reus erit corporis et sanguinis Domini. Probet autem se unusquisque, et tunc de pane manducet, et de calice bibat. »
and the Son? than to offer prayers to the Lord as an odour of sweetness? "It shall be an everlasting covenant," it says, "for Aaron and his sons, and they shall eat them in a holy place" (Lev. 24:8–9). Aaron and his sons are a chosen race, a priestly race, to whom this portion of holy things is given by God; and this we all are who believe in Christ. But I do not look for the holy place as one set on earth, but in the heart. For the rational soul is called a holy place; on which account the Apostle also says: "Do not give place to the devil" (Eph. 4:27). My soul, then, is a place of the devil if I do evil; if good, of God. So too the wicked spirit, "when," it says, "he has gone out from a man, and has gone about dry places, and has not found rest, then says: I will return to my place from which I went out" (Matt. 12:43–44). The holy place, then, is the pure soul. In this place we are commanded to eat the food of the word of God. For it is not fitting that a soul which is not holy should receive holy words; but when it has purified itself from all defilement of flesh and of conduct, then, having been made a holy place, let it take the food of that bread which came down from heaven. Is not the holy place better understood in this way than if we think that a structure of senseless stones is called a holy place? Hence in like manner this law is set before you too, that when you have received the mystical bread you should eat it in a clean place: that is, that you should not receive the sacraments of the Lord's body in a soul contaminated and polluted with sins. "For whoever," it says, "eats the bread and drinks the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let each one prove himself, and so eat of the bread and drink of the cup" (1 Cor. 11:27).
6. « Sancta enim sanctorum sunt. » Vides quomodo non dixit sancta tantummodo, sed Sancta sanctorum: ut si diceret, cibus iste sanctus non est communis omnium nec cujuscunque indigni, sed sanctorum est. Quanto magis hoc et de verbo Dei recte meritoque dicemus, hic sermo non est omnium, nec cujuscunque, sed sanctorum est. Non quilibet verbi hujus potest audire mysterium, nam tantummodo qui purificati sunt mente, qui mundi sunt corde, qui simplices animo, qui vita irreprehensibiles, qui conscientia liberi, ipsorum est de hoc audire sermonem, ipsis possunt explanari ista mysteria. « Vobis enim datum est, inquit, nosse mysteria regni Dei; » illis autem, id est qui non merentur, qui non sunt tales ut mereantur, nec capaces esse possunt ad intelligentiam secretorum; illis non potest dari ille sacerdotalis panis, qui est secretus, et mysticus sermo, sed in
6. "For they are the Holy of holies" (Lev. 24:9). You see how He did not say holy things only, but the Holy of holies: as if He were saying, this holy food is not common to all, nor to anyone at all who is unworthy, but belongs to the holy. How much more rightly and deservedly shall we say this also of the word of God: this discourse is not for all, nor for anyone at all, but belongs to the holy. Not just anyone can hear the mystery of this word; for only those who have been purified in mind, who are clean of heart, who are simple in spirit, who are blameless in life, who are free in conscience—it belongs to them to hear this discourse, to them these mysteries can be explained. "For to you," He says, "it is given to know the mysteries of the kingdom of God" (Matt. 13:11); but to them, that is, to those who do not merit it, who are not such as to merit it, and cannot be capable of understanding secret things—to them cannot be given that priestly bread, which is the secret and mystical discourse, but in
Editors' notes and page, col. 551
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 280) (²⁷) ‹anchor: not visible in the page-foot image› · call not visible Lev. XXIV, 8, 9.
Leviticus 24:8–9.
(printed under page 280) (²⁸) ‹anchor: not visible› · call not visible Eph. IV, 27.
Ephesians 4:27.
(printed under page 280) (²⁹) ‹anchor: not visible› · call not visible Matth. XII, 43, 44.
Matthew 12:43–44.
(printed under page 280) (³⁰) ‹anchor: manducaverit, inquit› · call in col 551 I Cor. XI, 27.
1 Corinthians 11:27.
(printed under page 280) (³¹) ‹anchor: sanctorum sunt› · call in col 551 Levit. XXIV, 9.
Leviticus 24:9.
(printed under page 280) (³²) ‹anchor: datum est, inquit› · call in col 551 Matth. XIII, 11.
Matthew 13:11.
(printed under page 280) (³³) ‹anchor: not visible› · call not visible Levit. XXIV, 9.
Leviticus 24:9.
(printed under page 280) (³⁴) ‹anchor: not visible› · call not visible I Cor. VII, 31.
1 Corinthians 7:31.
(printed under page 280)
(15) ‹anchor: not visible› · call not visible
Libb. editi, « capiat panem illum, » mss. ut in nostro textu.
The printed books read "let him take that bread"; the manuscripts read as in our text.
(printed under page 280)
(16) ‹anchor: nam tantummodo› · call in col 551
Codex Sangerm., « nec quilibet verbi hujus potest audire mysterium. Tantummodo, » etc. Infra, « ipsi possunt explanare ista mysteria. »
The Saint-Germain manuscript reads "nor can just anyone hear the mystery of this word. Only," etc. Below, "they can explain these mysteries."
(printed under page 280)
(17) ‹anchor: nosse mysteria› · call in col 551
Libb. editi, « mysterium, » sed mss., « mysteria. »
The printed books read "mysterium" (the mystery); but the manuscripts, "mysteria" (the mysteries).
(printed under page 280)
(18) ‹anchor: not visible› · call not visible
Libb. editi, « singulos quosque confectos si secundum, » etc., sed manuscripti ut in nostro textu.
The printed books read "each one made, if according to," etc.; but the manuscripts read as in our text.
(printed under page 280)
Page
- running head: 551 ORIGENIS
- marginal letters: A ac Filii permanere?; B ergo sanctus anima est pura; C mini. Probet autem se unusquisque; D nosse mysteria (17) regni Dei
- old-edition numerals: 258 after cujuscunque (before indigni)
parabolis, qui communis est vulgi. « Legitimum aeternale hoc erit. » Legitimum namque et aeternum est omne quod mysticum est. Nam praesentia haec et passim visibilia, temporalia sunt, et finem cito accipiunt: « Praeterit enim habitus hujus mundi. » Quod si hujus mundi praeterit, sine dubio et litterae habitus praeterit, et manent illa quae aeterna sunt, quae sensus continet spiritalis. Si ergo intelleximus primo quomodo Deus loquebatur ad Moysen, et Moyses filiis Israel, secundo etiam rationem candelabri mundi, et lucernarum, atque olei ejus, tertio quoque panes propositionis ex duabus decimis singulos confectos secundum voluntatem spiritus intelleximus, demus operam quomodo et nos hoc tanto et tam sublimi intellectu non efficiamur indigni: sed ut anima nostra prius fiat locus sanctus, et in loco sancto capiamus sancta mysteria per gratiam Spiritus sancti, ex quo sanctificatur omne quod sanctum est. Ipsi gloria et imperium in saecula saeculorum. Amen.
parables, which is the common bread of the multitude. "This shall be an everlasting ordinance" (Lev. 24:9). For everything that is mystical is an ordinance and everlasting. For these present things, seen everywhere, are temporal and soon come to an end: "For the fashion of this world passes away" (1 Cor. 7:31). And if the fashion of this world passes away, without doubt the fashion of the letter also passes away, and those things remain which are eternal, which the spiritual sense contains. If, then, we have understood, first, how God spoke to Moses, and Moses to the sons of Israel; secondly also the meaning of the pure lampstand, and of the lamps and its oil; and thirdly have understood, according to the will of the Spirit, the loaves of proposition made each of two tenths: let us take pains that we too may not be made unworthy of so great and so sublime an understanding, but that our soul may first become a holy place, and that in a holy place we may receive the holy mysteries through the grace of the Holy Spirit, by whom everything that is holy is sanctified. To Him be glory and dominion for ages of ages. Amen.
HOMILIA XIV. De filio mulieris Israelitidis, et Aegyptii patris, qui nominans nomen, maledixit, et de sententia Dei lata in eum.
HOMILY XIV. On the son of the Israelite woman and of the Egyptian father, who, naming the Name, cursed; and on the sentence of God passed upon him.
1. Historia nobis recitata est, cujus quamvis videatur aperta narratio, tamen nisi diligentius continentiam ejus quae est secundum litteram consequamur, interior nobis sensus haud facile patebit. Est ergo Scripturae sermo de quo disserendum est hic: « Et exiit, inquit, filius mulieris Israelitidis, et hic erat filius Aegyptii inter filios Israel: et litigaverunt in castris, is qui erat ex Israelitide, et homo Israelita. Et nominans filius mulieris Israelitidis nomen maledixit: et adduxerunt eum ad Moysen: et nomen matris ejus Salomith filia Dabri, ex tribu Dan: et miserunt eum in carcerem, ut judicarent de illo per praeceptum Domini. Et locutus est Dominus ad Moysen dicens: Ejice illum qui maledixit extra castra, et imponent omnes qui audierunt manus suas super caput ejus, et lapidabunt eum omnis synagoga. » Videamus ergo primo quid sibi velit historia quam proposuimus, et quamvis plana videatur, tamen adhuc evidentius eam tentemus sub oculis ponere. Ponamus ergo unum ex patre et matre Israelitici nominis generositate gaudentem: alium ex matre tantum, non etiam ex patre, et velut ex parte nobilem, et ex parte non patris, quae utique melior videtur, sed matris, quae inferior est. Si enim pater fuisset Israelita, et mater Aegyptia, esset aliquid amplius. Hoc enim fuerant
1. A history has been read to us whose narrative, although it seems plain, yet unless we follow more carefully its content according to the letter, its inner sense will not easily be opened to us. The word of Scripture, then, on which we must discourse is this: "And there went out," it says, "the son of an Israelite woman, and he was the son of an Egyptian, among the sons of Israel; and they quarrelled in the camp, he who was of the Israelite woman and a man of Israel. And the son of the Israelite woman, naming the Name, cursed; and they brought him to Moses. And his mother's name was Salomith, daughter of Dabri, of the tribe of Dan. And they put him in prison, that they might judge concerning him by the command of the Lord. And the Lord spoke to Moses, saying: Cast out him who cursed outside the camp, and all who heard shall lay their hands upon his head, and all the synagogue shall stone him" (Lev. 24:10 ff.). Let us see, then, first what the history we have set before us means; and although it seems plain, let us try to put it still more clearly before our eyes. Let us suppose, then, one man rejoicing in the nobility of the Israelite name from father and mother; another from the mother only, not also from the father, and as it were noble in part, and in part not on the father's side, which certainly seems the better, but on the mother's, which is the lesser. For if the father had been an Israelite and the mother an Egyptian, it would have been something more. For this would
Editors' notes and page, col. 552
Footnotes
(³⁵) ‹anchor: Et exiit, inquit› · call in col 552 Levit. XXIV, 10 et seqq.
Leviticus 24:10 and following.
Editors' notes: (printed under page 280)
(19) ‹anchor: ex Israelitide› · call in col 552
Libb. editi, « ex Israelitide muliere, » sed a mss. et a Graeco septuaginta Interpretum textu abest « muliere. »
The printed books read "of the Israelite woman"; but "woman" is absent from the manuscripts and from the Greek text of the Seventy Translators.
(printed under page 280)
(20) ‹anchor: et lapidabunt› · call in col 552
Codex Sangerm. « lapidabunt, » LXX Interp. λιθοβολήσουσι. Libb. editi, « lapidabit. »
The Saint-Germain manuscript reads "lapidabunt" (they shall stone), the Seventy Translators "they shall stone." The printed books read "lapidabit" (shall stone, singular).
(printed under page 280)
Page
- running head: ORIGENIS 552
- marginal letters: A parabolis, qui communis est vulgi; B indigni: sed ut anima nostra; C hic: « Et exiit, inquit; D patre et matre Israelitici
- old-edition numerals: (none)
Manasses et Ephrem. Nunc vero scriptum est, quia filius sit mulieris Israelitidis, et Aegyptii patris. Si ergo diligenter secutus es duos istos viros, unum ex integro nobilem, alium ex parte, intuere nunc eos litigantes adinvicem: in qua lite is qui patre Aegyptio et matre sola Israelitide genitus videtur, nominans maledixerit, et ob hoc perductus sit is qui maledixerat ad Moysen. Moyses vero neque absolvere eum ausus est, neque condemnare sine Deo. Tradidit enim eum custodiae usquequo a Deo acciperet responsum quid velit fieri de eo. Haec est historiae continentia, nunc autem videamus quae sit in ea spiritalis ratio, quae aedificare debet Ecclesiam.
have been Manasseh and Ephraim. But as it is, it is written that he is the son of an Israelite woman and of an Egyptian father. If, then, you have followed these two men carefully, the one noble wholly, the other in part, look now at them quarrelling with each other: in which quarrel he who appears to have been begotten of an Egyptian father and of an Israelite mother only, naming the Name, cursed; and on this account he who had cursed was brought to Moses. But Moses dared neither to acquit him nor to condemn him without God. For he handed him over to custody until he should receive an answer from God as to what He wished to be done with him. This is the content of the history; but now let us see what is the spiritual meaning in it, which ought to build up the Church.
2. Primo omnium sermo dicit, quia exiit filius mulieris Israelitidis et Aegyptii patris, et unde vel quo exierit, non refert. Inveniuntur enim ambo in castris positi, sicut indicat sermo Domini, dicens: « Educ hominem qui maledixit foras extra castra. » Si ergo de castris educitur, necessario in castris erat. Quid ergo est quod cum nondum exisset de castris, dicit de eo Scriptura divina, « et exiit filius mulieris Israelitidis? » Ego puto quia docere nos vult sermo divinus, quod qui peccat, dupliciter exire dicitur. Primo enim exit a proposito bono, et recta sententia, exit a via justitiae, exit a lege Dei. Postmodum vero cum confutatus fuerit pro peccato, exit etiam de coetu et congregatione sanctorum. Ut si verbi causa dicamus: Peccavit aliquis fidelium, iste etiamsi nondum abjiciatur per episcopi sententiam, jam tamen per ipsum peccatum quod admisit, ejectus est; et quamvis intret ecclesiam, tamen ejectus est, et foris est segregatus a consortio et unanimitate fidelium. Exiit ergo filius patris Aegyptii et matris Israelitidis. Qui penitus extra fidem est, totus Aegyptius est. Qui autem inter nos est, et peccat, ex una quidem parte qua Deo credit, Israeliticae videtur originis: ex ea vero parte qua peccat, de Aegyptio genus ducit. Duos ergo Scriptura proposuit litigantes, unum ex integro Israelitam, qui litigavit quidem sed non peccavit: istum vero cujus peccatum designat, maxima ex parte mistum esse Aegyptio generi indicat, adversum quem litigat Israelita, et forte competenter et rationabiliter litigat. Nam et in Exodo Israelita et Aegyptius litigant, ubi Israelita superat, Aegyptius cadit. Igitur et ego hodie si veritatem defendam, si pugnem pro ecclesiastica fide adversum eum, qui ex parte quidem credit Christo, et recipit Scripturas, sed non integre sensum earum nec fideliter recipit: litigo adversum eum, qui ex matre quidem Israelita est, ex patre vero Aegyptius. Si quis ergo et fidei credulitate, et nominis professione Christianus est et catholicus, iste ex utraque parte Israelita est. Qui
2. First of all the text says that the son of the Israelite woman and of the Egyptian father went out, and it does not report from where or to where he went out. For both are found placed in the camp, as the word of the Lord indicates, saying: "Bring out the man who cursed, forth outside the camp" (Lev. 24:14). If, then, he is brought out of the camp, he was of necessity in the camp. What does it mean, then, that when he had not yet gone out of the camp, the divine Scripture says of him, "and the son of the Israelite woman went out" (Lev. 24:10)? I think that the divine word wishes to teach us that he who sins is said to go out in two ways. For first he goes out from his good purpose and right judgement; he goes out from the way of justice, he goes out from the law of God. But afterwards, when he has been convicted for his sin, he goes out also from the assembly and congregation of the saints. As if, for example, we were to say: One of the faithful has sinned; even if he is not yet cast out by the bishop's sentence, yet he has already been cast out by the very sin he has committed; and although he enters the church, yet he has been cast out, and is outside, separated from the fellowship and the one mind of the faithful. So the son of the Egyptian father and the Israelite mother went out. He who is wholly outside the faith is wholly an Egyptian. But he who is among us and sins, in the one part, in which he believes God, appears to be of Israelite origin; but in the part in which he sins, he draws his descent from the Egyptian. Scripture, then, set forth two men quarrelling: one wholly an Israelite, who quarrelled indeed but did not sin; but this one, whose sin it marks, it shows to be mixed for the greatest part with the Egyptian race; and against him the Israelite quarrels, and perhaps quarrels fittingly and reasonably. For in Exodus also an Israelite and an Egyptian quarrel, where the Israelite prevails and the Egyptian falls (Exod. 2:11–12). Therefore I too today, if I defend the truth, if I fight for the faith of the Church against him who in part believes Christ and receives the Scriptures, but does not receive their sense wholly or faithfully: I quarrel against him who is an Israelite indeed on his mother's side, but on his father's an Egyptian. If anyone, then, is a Christian and a Catholic both in the belief of faith and in the profession of the name, he is an Israelite on both sides. He who
Editors' notes and page, col. 553
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 281) (³⁶) ‹anchor: not visible in the page-foot image› · call not visible Levit. XXIV, 14.
Leviticus 24:14.
(printed under page 281) (³⁷) ‹anchor: not visible› · call not visible ibid. 10.
Ibid. [Leviticus 24:]10.
(printed under page 281) (³⁸) ‹anchor: Aegyptius cadit› · call in col 553 Exod. XX.
Exodus 20 [as printed; the Egyptian struck down is Exod. 2:11–12].
(printed under page 281)
Page
- running head: 553 IN LEVITICUM HOMIL[IA XIV.] (right part beyond the crop)
- marginal letters: A rant Manasses et Ephrem; B mulieris Israelitidis et Aegyptii patris; C iste etiamsi nondum abjiciatur; D tenter et rationabiliter litigat
- old-edition numerals: 259 after credit, (before Israeliticae)
- other: Migne's foot note prints "Exod. XX." for words of Exod. 2:11–12; the English gives the right reference.
vero prof⟨e⟩ssione quidem Christianus est, intellectu autem fidei haereticus et perversus est, iste matrem quidem Isra⟨e⟩litidem, patrem vero Aegyptium habet. Quomodo ergo hoc accidit? Cum Scripturas quis legit, et litteram quidem sequitur, intellectum autem repudiat spiritalem, hic matrem quidem Israeliticam habet, id est, litteram: sensum vero quia spiritalem non sequitur, sed carnalem, isti est Aegyptius pater; et ideo adversum ecclesiasticum et catholicum litigat, id est contra eum qui ex utraque parte Israelita est, qui et secundum litteram Israelita est, et secundum spiritum, quia ipse secundum litteram quidem Israelita est, secundum spiritum vero Aegyptius. Quid ergo est utrisque litigantibus? Necessario ille qui carnalem sequitur sensum, tanquam de Aegyptio genus ducens nomen nominat, et maledicit. Nominat enim nomen Dei, et cum maledicto nominat: negat enim eum Creatorem esse mundi, negat esse Patrem Christi. Nos vero qui ex utroque genere Israelitae sumus, et litteram et spiritum in Scripturis sanctis defendimus, et litigamus adversum eos, qui ex media parte Israelitae videntur, et dicimus quia neque secundum litteram maledici oportet, neque secundum spiritalem intelligentiam blasphemari. Maledicus enim non solum in Deum, sed etiam in proximum apostoli Pauli sententia a regno Dei excluditur. Vide enim quomodo dicit Apostolus: « Nolite errare, neque fornicarii, neque adulteri, neque molles, neque masculorum concubitores, neque fures, neque avari, neque maledici regnum Dei possidebunt. » Videte inter quae crimina, inter adulteros, inter masculorum concubitores, inter avaros, quos alibi dicit idolis servientes, etiam maledicos posuit, et a regno Dei pariter cum illis exclusit. Videant ergo si qui os suum quotidiana pene consuetudine hoc vitio insuescunt, quid eis periculi immineat. Putantes enim leve et facile hoc esse peccatum non facile cavent, sed considerent Apostolum quomodo maledicum a regno Dei excludit, et Deus per Moysen quomodo maledicum puniri jubet. Unde et ego valde admiratus sum, quod in hoc loco quem habemus in manibus, Scriptura non aperte designavit, quia iste qui ex Aegyptio genus ducit, maledixerit Deum, sed tantum posuit quia nominans maledixerit, et reliquit in medio vel de Deo, vel de homine suspicandum. Unde mihi videtur idcirco noluisse aperte de Deo pronuntiare, ne de hominibus videretur dedisse licentiam, et ideo vel de Deo vel de homine siluisse, ut de utroque caveretur.
But he who is a Christian indeed by profession, but in the understanding of the faith is a heretic and perverse, has an Israelite mother indeed, but an Egyptian father. How, then, does this come about? When someone reads the Scriptures and follows the letter, but rejects the spiritual understanding, he has an Israelite mother, that is, the letter; but because he does not follow the spiritual sense but the carnal, his father is an Egyptian; and therefore he quarrels against the churchman and Catholic, that is, against him who is an Israelite on both sides, who is an Israelite both according to the letter and according to the spirit; for he himself is an Israelite according to the letter, but according to the spirit an Egyptian. What, then, comes of the two quarrelling? Of necessity he who follows the carnal sense, as one drawing his descent from the Egyptian, names the Name and curses. For he names the name of God, and names it with a curse: for he denies that He is the Creator of the world, he denies that He is the Father of Christ. But we, who are Israelites by both descents, and defend both the letter and the spirit in the holy Scriptures, quarrel against those who seem to be Israelites by half, and we say that one must neither curse according to the letter nor blaspheme according to the spiritual understanding. For the curser, not only against God but also against his neighbour, is excluded from the kingdom of God by the sentence of the apostle Paul. For see how the Apostle says: "Do not be deceived: neither fornicators, nor adulterers, nor the effeminate, nor those who lie with males, nor thieves, nor the covetous, nor cursers shall possess the kingdom of God" (1 Cor. 6:9–10). See among what crimes, among adulterers, among those who lie with males, among the covetous, whom elsewhere he calls servers of idols, he has placed cursers also, and has excluded them from the kingdom of God equally with those. Let those, then, who accustom their mouths to this vice by an almost daily habit, see what danger hangs over them. For thinking this sin light and easy, they do not readily guard against it; but let them consider how the Apostle excludes the curser from the kingdom of God, and how God through Moses commands the curser to be punished. Hence I too have greatly wondered that in this place which we have in hand Scripture did not plainly indicate that this man who draws his descent from the Egyptian cursed God, but put only that, naming the Name, he cursed, and left it open to suspect it either of God or of man. Hence it seems to me that it was unwilling to declare plainly about God for this reason: lest it should seem to have given licence concerning men; and therefore it was silent about God or about man, so that one should beware of both.
3. Verum quoniam sententiam Apostoli proposuimus, qui dicit maledicos a regno Dei excludendos, aliquid exposcit iste sermo solatii ne omnino desperationem videamur indicere iis, qui quotidiana pene maledicendi consuetudine rapiuntur, et ori suo
3. But since we have set forth the sentence of the Apostle, who says that cursers are to be excluded from the kingdom of God, this discourse calls for some consolation, lest we seem to proclaim utter despair to those who are carried away by an almost daily habit of cursing, and to their mouth
Editors' notes and page, col. 554
Footnotes
(³⁹) ‹anchor: dicit Apostolus› · call in col 554 I Cor. VI, 9, 10.
1 Corinthians 6:9–10.
Editors' notes: (printed under page 281)
(21) ‹anchor: neque avari› · call in col 554
In codice Sangerm. deest, « neque fures, neque avari. »
In the Saint-Germain manuscript "neither thieves, nor the greedy" is missing.
[Signature line at the page foot, not a note: PATROL. GR. XII. — 18] (printed under page 281)
Page
- running head: IN LEVITICUM HOMILIA XIV. 554
- marginal letters: A vero professione quidem Christianus; B litigantibus? Necessario ille; C que masculorum concubitores; D Deum, sed tantum posuit
- old-edition numerals: (none)
adhibere custodiam vel ostium negligunt. Promissionis futurae non unus est modus, neque simplex species; sed sicut docuit ipse Dominus in Evangelio, cum beatos dicit pauperes spiritu, et ipsorum dicit esse regnum coelorum. Et item beatos dicit mites, nec tamen eis coelorum regna, sed terrae haereditatem promittit. Dicit beatos et pacificos, sed ne ipsis quidem coelorum regnum dedit, filios tamen eos Dei esse pronuntiat. Et cum diversis diversa repromittat, omnes beatos dicit qui ad promissa pervenerint, non tamen omnibus coelorum regna promisit. Potest ergo fieri, ut aliquis in caeteris forte operibus et actibus emendatus sit et perfectus, subripiatur ei tamen aliquando oris vitio, lapsuque sermonis: huic etiamsi secundum Apostoli sententiam negantur regna coelorum, non tamen alterius beatitudinis abscinditur locus. Veruntamen eo magis si quis in caeteris perfectus est, elaborare etiam in hoc debet, ne ei subrepens pravae consuetudinis vitium coelorum regna, quod est omnium beatitudinum culmen, eripiat, quamvis Dominus dixerit: « In domo Patris mei mansiones multae sunt. » Possumus adhuc addere etiam illud, quod natura peccati similis est materiae quae igni consumitur, quam aedificari Paulus apostolus a peccatoribus dicit, qui supra fundamentum Christi aedificant ligna, fenum, stipulam. In quo manifeste ostenditur esse quaedam peccata ita levia, ut stipulae comparentur, cui utique ignis illatus diu non potest immorari. Alia vero feno esse similia, quae ipsa non difficulter ignis absumat, verum aliquanto tardius quam in stipulis immoretur. Alia vero esse, quae lignis conferantur, in quibus pro qualitate criminum diutinum et grande pabulum ignis inveniat. Ita ergo unumquodque peccatum pro qualitate, vel quantitate sui, poenarum justa persolvit. Veruntamen quid opus est fidelibus, et his qui cognoverunt Deum, de poenarum qualitatibus cogitare? Quid opus est ligna, quid fenum, quid vel ipsam stipulam fundamento Christi superponere? Cur non magis aurum, vel argentum, vel pretiosos lapides, pretioso superponimus fundamento, ubi cum ignis accesserit, nihil inveniat quod absumat? Nam si accesserit ad stipulam, ex stipula favillas reddet et cineres. Si vero accesserit ad aurum, aurum purius reddet. Haec nobis dicta sint pro his, qui negligunt oris maledici consuetudinem resecare: qui etiamsi non ex corde maledicant, etiamsi non voto et animo iniquo proferant maledicta, tamen immunditiam labiorum secundum Isaiae verbum, et inquinamenta oris incurrunt. Iste tamen qui licet matre Israelitide, Aegyptio tamen patre progenitus est, exiit et nominans nomen maledixit. De quo ego puto quod nisi exiisset, nec litigasset adversum verum Israelitam, nec nominans maledixisset.
neglect to set a guard or a door [upon their mouth]. The future promise is not of one manner, nor of a single kind; but as the Lord Himself taught in the Gospel, when He calls the poor in spirit blessed, He also says that theirs is the kingdom of heaven (Matt. 5:3). And again He calls the meek blessed, yet He promises them not the kingdom of heaven but the inheritance of the earth. He calls the peacemakers blessed too, but not even to them did He give the kingdom of heaven; yet He declares that they are sons of God. And though He promises different things to different people, He calls all blessed who have attained to the promises, yet He did not promise the kingdom of heaven to all. It can happen, then, that someone is perhaps corrected and perfect in his other works and acts, and yet at times is overtaken by a fault of the mouth and a slip of speech: even if, according to the Apostle's judgement, the kingdom of heaven is denied to such a one, the place of another blessedness is not cut off from him. Nevertheless, the more perfect someone is in other respects, the more he ought to labour in this also, lest the fault of a bad habit, creeping up on him, snatch from him the kingdom of heaven, which is the summit of all the beatitudes, even though the Lord has said: "In My Father's house are many mansions" (John 14:2). We can add this too: that the nature of sin is like the material consumed by fire, which the apostle Paul says is built by sinners, who on the foundation of Christ build wood, hay, stubble (1 Cor. 3:12). In this it is plainly shown that there are some sins so light that they are compared to stubble, on which fire, once set to it, certainly cannot linger long. Others are like hay, which fire itself consumes without difficulty, yet lingers somewhat longer than in stubble. Others again are compared to wood, in which, according to the nature of the crimes, fire finds long-lasting and abundant fuel. So each sin, according to its quality or quantity, pays the just measure of punishments. Yet what need have the faithful, and those who have known God, to think about the kinds of punishments? What need is there to lay wood, what need hay, what need even stubble upon the foundation of Christ? Why do we not rather lay gold, or silver, or precious stones upon the precious foundation, where, when the fire comes, it may find nothing to consume? For if it comes to stubble, it will turn the stubble into embers and ashes. But if it comes to gold, it will make the gold purer. Let this be said by us for those who neglect to cut off the habit of an abusive mouth: who, even if they do not curse from the heart, even if they do not utter curses with a wicked will and intent, yet incur uncleanness of lips, according to the word of Isaiah (Isa. 6:5), and defilements of the mouth. But this man, who though born of an Israelite mother was nevertheless begotten of an Egyptian father, went out and, naming the Name, cursed. Of him I think that, had he not gone out, he would neither have quarrelled against a true Israelite nor, naming [the Name], have cursed.
Editors' notes and page, col. 555
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 282) (⁴⁰) ‹anchor: not visible in the page-foot image› · call not visible Matth. V, 3.
Matthew 5:3.
(printed under page 282) (⁴¹) ‹anchor: not visible› · call not visible Joan. XIV, 2.
John 14:2.
(printed under page 282) (⁴²) ‹anchor: foenum, stipulam› · call in col 555 I Cor. III, 12.
1 Corinthians 3:12.
(printed under page 282) (⁴³) ‹anchor: Isaiae verbum› · call in col 555 Isa. vi, 5.
Isaiah 6:5.
(printed under page 282) (⁴⁴) ‹anchor: not visible› · call not visible Gen. IV, 16.
Genesis 4:16.
(printed under page 282) (⁴⁵) ‹anchor: not visible› · call not visible Exod. XXXIII, 7.
Exodus 33:7.
(printed under page 282) (⁴⁶) ‹anchor: not visible› · call not visible Isa. lii, 11.
Isaiah 52:11.
(printed under page 282)
(22) ‹anchor: not visible› · call not visible
Codex Sangerm., « concessit. »
The Saint-Germain manuscript reads "concessit" (granted).
(printed under page 282)
Page
- running head: 555 ORIGENIS
- marginal letters: A ‹adhibere custodiam vel ostium›; B ‹Apostoli sententiam negantur›; C ‹potest immorari. Alia vero›; D ‹reddet et cineres. Si vero›
- old-edition numerals: 260 after ‹qualitate,›
Exiit enim a veritate, exiit a timore Dei, a fide, a charitate, sicut superius diximus, quomodo per haec quis exeat de castris Ecclesiae, etiamsi per episcopi vocem minime abjiciatur. Sicut econtrario interdum fit, ut aliquis non recto judicio eorum qui praesunt Ecclesiae depellatur, et foras mittatur. Sed ipse non ante exiit, hoc est, si non ita egit ut mereretur exire, nihil laeditur in eo, quod non recto judicio ab hominibus videtur expulsus. Et ita fit ut interdum ille qui foras mittitur, intus sit: et ille foris, qui intus retineri videtur. Vis tibi ostendam et alium, qui a nullo ejectus exiisse dicitur? Scriptum est de Cain, quia « exiit a facie Dei. » Quo exiit a facie Dei? Ubi enim non erat facies Dei? Sed exiisse dicitur, pro eo quod legem naturae egressus est, et ignaram tanti sceleris terram fraterno sanguine primus infecit. Sunt tamen et qui bene exeunt, et beati sunt qui exeunt. Ostendam etiam hoc de Scripturis. In Exodo scriptum est: « Omnes, inquit, qui quaerebant nomen Domini, exierunt foras ad Moysen extra castra. » Isti bene exierunt extra castra, qui sequebantur Moysen, id est, legem Dei. Et de aliis dicitur: « Exite, populus meus, de medio eorum, et immundum nolite contingere. » Exiit ergo, inquit, filius mulieris Israelitidis, et hic erat filius Aegyptii, inter filios Israel, et litigaverunt in castris, ille qui erat ex Israelitide muliere et homo Israelita. Vide quanta cautela Scripturae divinae, si tamen intendas, si diligenter inspicias: illum qui de Israelitide matre et de Aegyptio patre natus est, non dixit hominem; illum vero qui ex utroque genere Israelita erat hominem nominavit. Putamus haec fortuitu scripta? Putamus casu adjectum, ut ille non diceretur homo, et hic diceretur? Non sunt ista fortuita, ratio est. Nihil enim in verbis Dei absque profunda ratione conscriptum est. Ille namque qui ex parte Aegyptius, ex parte Israelita erat, nondum merebatur homo nominari. Iste vero qui ex integro Israelita erat, hoc est, qui mente Deum videbat, iste homo appellatur, ille homo interior, qui ad imaginem Dei factus est, et potest videre Deum.
For he went out from the truth, went out from the fear of God, from faith, from charity, as we said above, how by these things a person goes out from the camp of the Church even if he is in no way cast out by the bishop's voice. Just as, on the contrary, it sometimes happens that someone is driven out and put outside by a judgement of those who preside over the Church that is not right. But if he himself did not go out before, that is, if he did not so act as to deserve to go out, he is in no way harmed in that he is seen to have been expelled by men by a judgement that is not right. And so it happens that at times the one who is put outside is within, and the one who seems to be kept within is outside. Do you want me to show you another too who is said to have gone out though cast out by no one? It is written of Cain that "he went out from the face of God" (Gen. 4:16). Where did he go out to from the face of God? For where was the face of God not? But he is said to have gone out because he went outside the law of nature, and was the first to stain with a brother's blood an earth that knew nothing of so great a crime. Yet there are also those who go out well, and blessed are they who go out. I shall show this too from the Scriptures. In Exodus it is written: "All," it says, "who sought the name of the Lord went out to Moses outside the camp" (Exod. 33:7). These went out well outside the camp, who followed Moses, that is, the law of God. And of others it is said: "Go out, my people, from their midst, and do not touch what is unclean" (Isa. 52:11). So, it says, the son of the Israelite woman went out, and he was the son of an Egyptian, among the sons of Israel, and they quarrelled in the camp, the one who was of the Israelite woman and a man who was an Israelite. See how great is the care of divine Scripture, if only you pay attention, if you look closely: the one who was born of an Israelite mother and an Egyptian father it did not call a man; but the one who was an Israelite on both sides it named a man. Do we think these things were written by chance? Do we think it was added by accident that the one should not be called a man and the other should? These things are not fortuitous; there is a reason. For nothing in the words of God is written without a deep reason. For he who was partly Egyptian, partly Israelite, did not yet deserve to be named a man. But this one, who was wholly an Israelite, that is, who saw God with the mind, is called a man: that inner man who was made in the image of God and is able to see God.
4. Post haec jam quae in posterioribus referuntur non absque quadam quaestione sunt, de qua multi quaerentes, non multa explicare potuerunt. Sed si vestris me orationibus juveritis, tentabimus etiam nos in medium proferre, quae Dominus dederit. « Homo, inquit, si maledixerit Deum, peccatum accipiet. Qui autem nominat nomen Domini, morte moriatur. » Quid est hoc? Qui maledixerit Deum non habet poenam mortis, sed qui nominaverit nomen Domini? Nonne multo gravius est maledicere Deum, quam nominare, quamvis in vanum nominasse dicatur? Et quomodo qui maledicit, peccatum
4. After this, the things related next are not without a certain question, about which many have inquired but have not been able to explain much. But if you help me with your prayers, we too shall try to bring forward what the Lord may grant. "A man," it says, "if he curses God, shall receive sin. But he who names the name of the Lord, let him die the death" (Lev. 24:15). What is this? He who curses God does not incur the penalty of death, but he who names the name of the Lord does? Is it not much graver to curse God than to name Him, even if he is said to have named Him in vain? And how is it that he who curses receives
Editors' notes and page, col. 556
Footnotes
(⁴⁷) ‹anchor: Homo, inquit› · call in col 556 Levit. XXIV, 15.
Leviticus 24:15.
Editors' notes: (printed under page 282)
(23) ‹anchor: qui erat› · call in col 556
Erat. Deest in libb. antea editis, sed suppletur e manuscriptis.
"Erat" (was): missing in the earlier printed books, but supplied from the manuscripts.
(printed under page 282)
Page
- running head: ORIGENIS 556
- marginal letters: A ‹xisset. Exiit enim a veritate›; B ‹rae egressus est›; C ‹das, si diligenter inspicias›; D ‹non absque quadam quaestione›
- old-edition numerals: (none)
suscipit tantum; qui autem nominat, morte multatur? Haec ergo sunt, quae in hoc loco solent quaestionem movere, quae ignorantibus sensum Scripturarum, inconsequenter dicta videntur et incongrue. Putant enim quod ille qui nomen Dei maledicit, statim puniri debeat; ille vero qui nominaverit, sufficiat accepisse peccatum. Sed nos consequentiam sermonis tali quodam sensu tentemus aperire. Majus esse peccatum in quo maledicitur Deus, quam in quo nominatur, dubitare non possumus. Restat ut ostendamus multo esse gravius accipere peccatum, et habere secum, quam morte multari. Mors quae poenae causa infertur pro peccato, purgatio est peccati ipsius pro quo jubetur inferri. Absolvitur ergo peccatum per poenam mortis, nec superest aliquid, quod pro hoc crimine judicii dies et poena aeterni ignis inveniat. Ubi vero quis accipit peccatum, habet illud secum, ac permanet cum ipso, nec aliquo supplicio poena quae diluitur transit, cum ipso est etiam post mortem: et quia temporalia hic non persolvit, ibi expendit aeterna supplicia. Vides ergo quanto gravius sit accipere peccatum, quam morte mulctari. Hic enim mors pro vindicta datur, et apud justum judicem Dominum non vindicatur bis in idipsum, sicut propheta dixit. Ubi autem non est soluta vindicta, peccatum manet illis aeternis ignibus exstinguendum. Quod autem haec ita se habeant, possum tibi testes ex divinis voluminibus adhibere Ruben et Judam patriarchas loquentes ad patrem suum Jacob, cum vellent assumere secum Benjamin, et ducere ad Aegyptum, propter sponsionem quam cum Joseph fratre pepigerant. Ibi ergo Ruben ita dicit ad patrem: « Ambos filios meos occide, nisi reduxero ad te Benjamin. » Judas vero ait: « Peccator ero in te nisi reduxero eum tibi. » Jacob ergo pater ipsorum sciens multo esse gravius quod promiserat Judas, qui dixerat, « Peccator ero in te, » ab eo qui dixerat, « Occide filios meos, » Ruben quidem non credidit filium tanquam qui leviorem elegerit poenam, Judae vero tradidit, sciens gravius esse quod elegerat. Hoc ergo modo convenienter aptavit Scriptura divina ei qui maledixit Deum, ut peccatum sumat; ei vero qui levius deliquit, quod morte moriatur. Vis autem et de Evangeliis noscere quod qui receperit in hac vita mala sua, ibi jam non recipiat: qui autem hic non receperit, ibi serventur ei omnia? Docet nos exemplum Lazari pauperis, et illius divitis, ad quem dicitur in infernis a patriarcha Abraham: « Memento, fili, quoniam tu recepisti bona in vita tua, et Lazarus similiter mala. Nunc autem tu quidem cruciaris, hic vero requiescit. » Et solent homines ignorantes judicia Dei, quae sunt abyssus multa, conqueri adversum Deum, et dicere: Cur homines iniqui, et injusti raptores, impii, scelesti, in hac
only sin, while he who names [the Name] is punished with death? These, then, are the things that usually raise a question in this place, things which to those ignorant of the sense of the Scriptures seem to be said inconsistently and incongruously. For they think that he who curses the name of God ought to be punished at once, while for him who has named [it] it is enough to have received sin. But let us try to open the consistency of the saying in some such sense as this. That the sin in which God is cursed is greater than that in which He is named, we cannot doubt. It remains for us to show that it is much graver to receive sin and have it with oneself than to be punished with death. Death, which is inflicted as a penalty for sin, is a purging of the very sin for which it is ordered to be inflicted. So the sin is absolved through the penalty of death, and nothing remains for the day of judgement and the penalty of eternal fire to find on account of this crime. But where someone receives sin, he has it with him, and it remains with him, and it does not pass away by any punishment, the penalty by which it is washed out; it is with him even after death; and because he did not pay temporal [penalties] here, there he pays out eternal punishments. You see, then, how much graver it is to receive sin than to be punished with death. For here death is given as vengeance, and with the Lord, the just judge, there is no avenging twice for the same thing, as the prophet said (Nahum 1:8–9). But where vengeance has not been paid, the sin remains to be extinguished by those eternal fires. And that these things are so, I can bring you witnesses from the divine books: the patriarchs Reuben and Judah, speaking to their father Jacob when they wished to take Benjamin with them and bring him to Egypt, because of the pledge they had made with their brother Joseph. There, then, Reuben speaks thus to his father: "Kill both my sons if I do not bring Benjamin back to you" (Gen. 42:37). But Judah says: "I shall be a sinner against you if I do not bring him back to you" (Gen. 43:9). So Jacob their father, knowing that what Judah had promised, who had said, "I shall be a sinner against you," was much graver than what he had promised who had said, "Kill my sons," did not entrust his son to Reuben, as one who had chosen the lighter penalty, but handed him over to Judah, knowing that what he had chosen was graver. In this way, then, divine Scripture fittingly applied to him who cursed God that he should take on sin; but to him who offended more lightly, that he should die the death. And do you want to learn from the Gospels too that he who has received his evils in this life will not receive them there, while for him who has not received them here, all things are kept there? The example of Lazarus the poor man and of that rich man teaches us, to whom it is said in the underworld by the patriarch Abraham: "Remember, son, that you received good things in your life, and Lazarus likewise evil things. But now you are tormented, while he is at rest" (Luke 16:25). And people ignorant of the judgements of God, which are a great deep, usually complain against God and say: Why do wicked men, and unjust robbers, the impious, the criminal, in this
Editors' notes and page, col. 557
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 283) (⁴⁸) ‹anchor: propheta dixit› · call in col 557 Nahum, i, 8, 9.
Nahum 1:8–9.
(printed under page 283) (⁴⁹) ‹anchor: ad patrem› · call in col 557 Gen. XLII, 37.
Genesis 42:37.
(printed under page 283) (⁵⁰) ‹anchor: Judas vero ait› · call in col 557 Gen. XLIII, 9.
Genesis 43:9.
(printed under page 283) (⁵¹) ‹anchor: patriarcha Abraham› · call in col 557 Luc. XVI, 25.
Luke 16:25.
(printed under page 283)
(24) ‹anchor: Quod autem› · call in col 557
Sic codex Sangermanensis; libri vero editi, « exigendum. Quia autem, » etc.
So the Saint-Germain manuscript; the printed books, however, read "to be exacted. But because," etc.
(printed under page 283)
Page
- running head: 557 IN LEVITICUM HOMILIA XV.
- marginal letters: A ‹tum suscipit tantum›; B ‹nam mortis, nec superest›; C ‹Judam patriarchas loquentes›; D ‹liquit, quod morte moriatur›
- old-edition numerals: 261 after ‹ducere ad›
vita nihil patiuntur adversi, sed cuncta eis prosperis successibus cedunt, honores, divitiae, potentia, sanitas quoque eis ipsa et corporis habitudo famulantur? Econtra innocentibus, ac piis, et colentibus Deum innumerabiles aerumnae superveniunt, abjecti et humiles, contempti et sub colaphis potentium vivunt, nonnunquam etiam saevius eis morbi quoque ipsius corporis dominantur. Sed haec, ut dixi, conqueruntur ignorantes qui sit ordo in divinis judiciis. Quanto enim gravius eos puniri volunt, de quorum potentia et iniquitatibus ingemiscunt, tanto necessarium est differri poenas, quae si non differrentur, temporales utique et leviores essent, quia finem cum morte reciperent; nunc vero quia differuntur, certum est quod aeternae erunt et cum saeculis extendentur. Econtra igitur si velint justis et innocentibus in praesenti saeculo bona reddi, essent etiam ipsa bona temporalia et celeri termino concludenda. Quanto autem magis differuntur in futurum, tanto magis erunt perpetua et nescient finem. Hoc est ergo, quod nos Scripturae hujus locus paucis sermonibus comprehensus edocuit, ut sciamus multo esse gravius accipere peccatum, et habere, ac secum ad inferna deferre, quam in praesenti poenam dare commissi. Et ideo haec sciens expedire fidelibus apostolus Paulus dicit de eo qui peccaverat: « Quem tradidi, inquit, Satanae in interitum carnis, » hoc est morte multasse. Qui autem sit fructus mortis hujus, ostendit in sequentibus, dicens: « Ut spiritus salvus fiat in die Domini nostri Jesu Christi. » Vides ergo quomodo aperte Apostolus utilitatem mortis hujus exposuit. Quod enim dicit, Tradidi in interitum carnis, hoc est, in afflictionem corporis, quae solet a poenitentibus expendi, eumque carnis interitum nominavit, qui tamen carnis interitus, vitam spiritui conferat. Unde et nunc si quis forte nostrum recordatur in semetipso alicujus peccati conscientiam, si quis se obnoxium novit esse delicto, confugiat ad poenitentiam, et spontaneum suscipiat carnis interitum, ut expurgatus in praesenti vita spiritus noster, mundus et purus pergat ad Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.
life suffer nothing adverse, but all things turn out for them with prosperous success: honours, riches, power; health itself too and bodily condition serve them? While on the contrary countless hardships come upon the innocent and the devout and those who worship God; abject and lowly, despised, they live under the blows of the powerful, and sometimes even diseases of the body itself lord it over them more cruelly. But, as I said, those who make these complaints do not know what order there is in the divine judgements. For the more heavily they wish those to be punished over whose power and iniquities they groan, the more necessary it is that the penalties be deferred; for if they were not deferred, they would certainly be temporal and lighter, since they would receive their end with death; but now, because they are deferred, it is certain that they will be eternal and will stretch out with the ages. Conversely, then, if they wish good things to be repaid to the just and innocent in the present age, those good things too would be temporal and bound to be closed by a swift end. But the more they are deferred to the future, the more perpetual they will be, and they will know no end. This, then, is what this passage of Scripture, comprised in a few words, has taught us: that we should know it is much graver to receive sin and to have it and carry it with oneself down to the underworld than to pay the penalty for what was committed in the present. And therefore the apostle Paul, knowing that these things are expedient for the faithful, says of him who had sinned: "Whom I have delivered," he says, "to Satan for the destruction of the flesh" (1 Cor. 5:5), that is, to have punished him with death. And what the fruit of this death is, he shows in what follows, saying: "That the spirit may be saved in the day of our Lord Jesus Christ." You see, then, how openly the Apostle set out the usefulness of this death. For when he says, I have delivered to the destruction of the flesh, that is, to the affliction of the body which is customarily undergone by penitents, he named it the destruction of the flesh, a destruction of the flesh which nevertheless confers life on the spirit. Hence now too, if any one of us perhaps remembers within himself the consciousness of some sin, if anyone knows himself to be liable for an offence, let him take refuge in penance and willingly take on the destruction of the flesh, so that our spirit, purged in the present life, may go clean and pure to Christ our Lord, to Whom be glory and dominion for ages of ages. Amen.
HOMILIA XV. De venditionibus domorum et redemptionibus.
HOMILY XV. On the sales of houses and their redemptions.
1. Tres diversas leges de domorum venditionibus et redemptionibus per Moysen in Levitico datas videmus, quarum continentiam primo secundum historiam pertractemus, ut post hoc etiam ad spiritalem sensum possimus ascendere. Domorum quaedam sunt in urbibus muratis, quaedam in vicis, vel agris non habentibus muros. Ait ergo, ut si in civitate murata vendiderit quis domum, per annum integrum habeat copiam redimendi, post annum
1. We see three different laws given through Moses in Leviticus about the sales and redemptions of houses, whose content let us first treat according to the history, so that after this we may also be able to ascend to the spiritual sense. Of houses, some are in walled cities, some in villages or fields that have no walls. It says, then, that if anyone has sold a house in a walled city, he is to have the opportunity of redeeming it for a whole year; after the year
Editors' notes and page, col. 558
Footnotes
(⁵²) ‹anchor: tradidi, inquit› · call in col 558 I Cor. V, 5.
1 Corinthians 5:5.
Editors' notes: (printed under page 283)
Page
- running head: IN LEVITICUM HOMILIA XV. 558
- marginal letters: A ‹vita nihil patiuntur adversi›; B ‹erunt et cum saeculis extendentur›; C ‹ostendit in sequentibus›; D ‹(beside the blank above HOMILIA XV.)›
- old-edition numerals: (none)
vero potestas recuperandi nulla conceditur. « Erit enim, inquit, domus ipsius emptoris certa possessio, si intra annum liberare eam non potuerit, qui distraxit. » Secunda lex est, ut si domus quae distracta est, in vico fuerit qui murum non habet, cui tamen vico ager adjaceat, liceat venditori et post annum, et quandocunque potuerit, restituere pretium, et recuperare quam distraxerat domum. Tertia lex est, ut si forte domus sit Levitae, vel sacerdotis, ubicunque fuerit talis domus, sive in civitate murata, sive in vico cui murus non est, liceat semper et in omni tempore, ut quandocunque potuerit Levita vel sacerdos redimat domum suam: nec unquam vel sacerdotalem vel Leviticam possessionem confirmari in alium qui non sit ejusdem ordinis, divina jura permittunt. Istae sunt ergo leges, quibus utebatur populus ille prior, etiam secundum hoc ipsum quod per historiam designatur, religiose satis et pie sacerdotalibus vel Leviticis ordinibus consulentes.
but no power of recovering it is granted. "For the house," it says, "shall be the secure possession of the buyer himself, if he who sold it has not been able to free it within the year" (Lev. 25:30). The second law is that if the house that was sold is in a village that has no wall, but to which village a field lies adjacent, the seller may, even after the year and whenever he is able, restore the price and recover the house he had sold. The third law is that if perhaps the house is a Levite's or a priest's, wherever such a house may be, whether in a walled city or in a village that has no wall, it is permitted always and at every time that the Levite or priest redeem his house whenever he is able; and the divine laws never permit a priestly or Levitical possession to be confirmed to another who is not of the same order. These, then, are the laws which that former people used, providing, even according to that which is indicated through the history, quite religiously and devoutly for the priestly and Levitical orders.
2. Sed citius haec referamus ad nos, quibus lex Christi, si eam sequamur, nec possessiones in terra, nec in urbibus domos habere permittit. Et quid dico domos? Nec plures tunicas, nec multam concedit possidere pecuniam: « Habentes enim, inquit, victum et vestitum, his contenti simus. » Quomodo ergo nos datas de domibus, sive intra civitatem muratam positis, sive in vicis quibus muri non sunt, observabimu⟨s⟩ leges? invenimus in aliis Scripturae locis, quod sermo divinus majore quodam sacramento nominet domum, ut cum dicit de Jacob, et quasi pro laude ejus ponit: « Erat enim, inquit, Jacob homo simplex habitans domum. » Et iterum invenio de obstetricibus Hebraeorum scriptum: « Et quia, inquit, timebant Deum obstetrices, fecerunt sibi domos. » Videmus ergo quod obstetricibus quidem faciendarum domorum causa fuerit timor Dei; Jacob vero simplicitas et innocentia causam dederit, ut habitaret domum. Denique Esau, quia malus fuit, non est scriptum de eo quia habitaverit domum, nec de alio aliquo
2. But let us more quickly refer these things to ourselves, whom the law of Christ, if we follow it, does not permit to have possessions on earth nor houses in cities. And why do I say houses? It does not allow us to possess more than one tunic nor much money: "For having food and clothing," it says, "let us be content with these" (1 Tim. 6:8). How then shall we observe the laws given about houses, whether set within a walled city or in villages that have no walls? We find in other places of Scripture that the divine word names a house with some greater mystery, as when it speaks of Jacob and sets down, as if in his praise: "For Jacob," it says, "was a simple man, dwelling in a house" (Gen. 25:27). And again I find it written of the midwives of the Hebrews: "And because," it says, "the midwives feared God, they made houses for themselves" (Exod. 1:21). We see, then, that for the midwives the cause of making houses was the fear of God; but for Jacob simplicity and innocence gave the cause for his dwelling in a house. Lastly, of Esau, because he was wicked, it is not written that he dwelt in a house, nor of any other
Editors' notes and page, col. 559
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 284) (⁵³) ‹anchor: not visible in the page-foot image› · call not visible Levit. XXV, 30.
Leviticus 25:30.
(printed under page 284) (⁵⁴) ‹anchor: Habentes enim, inquit› · call in col 559 I Tim. VI, 8.
1 Timothy 6:8.
(printed under page 284) (⁵⁵) ‹anchor: Erat enim, inquit› · call in col 559 Gen. XXV, 27.
Genesis 25:27.
(printed under page 284) (⁵⁶) ‹anchor: Et quia, inquit› · call in col 559 Exod. I, 21.
Exodus 1:21.
(printed under page 284) (⁵⁷) ‹anchor: not visible› · call not visible II Cor. V, 1.
2 Corinthians 5:1.
(printed under page 284) (⁵⁸) ‹anchor: not visible› · call not visible Levit. XXV, 28.
Leviticus 25:28.
(printed under page 284)
(25) ‹anchor: not visible› · call not visible
Libb. editi, « hanc crudelissimo feneratori, » sed mss. ut in nostro textu.
The printed books read "this [house] to a most cruel usurer"; but the manuscripts read as in our text.
(printed under page 284)
Page
- running head: 559 ORIGENIS
- marginal letters: A ‹vero potestas recuperandi›; B ‹ordinis, divina jura permittunt›; C ‹aliis Scripturae locis›; D (none in the text area)
- old-edition numerals: 262 after ‹non›
scriptum est quia aedificaverit sibi domum, qui non habuerit timorem Dei. Quae est ergo ista domus, et quale aedificium est, Paulus exponit apertius cum dicit: « Domum habemus non manu factam, aeternam in coelis. » Haec ergo est domus, quam aedificare nemo potest nisi timeat Deum. Haec est domus quam exstruere, vel habitare nemo potest, nisi in simplicitate mentis et puritate cordis. Sed quoniam accidere solet, ut etiam qui bene aedificaverit, et domum sibi coelestem bene agendo et bene vivendo, ac recte credendo construxerit, incurrat alicujus peccati debitum, et hanc a crudelissimo feneratore venundare cogatur, ac labores suos transfundere in alium, pietas et clementia legislatoris succurrit, ut intra certum tempus redimi possit. « Si tamen invenerit, inquit, manus tua pretium quod restituas. » Quale pretium? Poenitentiae sine dubio lacrymis congregatum, et manibus, id est labore boni operis inventum. Annus autem iste intelligi potest quem venit vocare Dominus annum acceptum, quo dimittat confractos in remissionem, et salutem delicta sua confitentibus praebeat. Quod autem dicit domum in civitate murata: recte, ut ego arbitror, domus quae in coelo esse dicitur, in civitate murata esse intelligitur. Murus est enim hujusmodi domibus ipsum coeli firmamentum. Sed talem domum rari quique habere possunt, illi fortassis qui super terram ambulantes conversationem habent in coelis, et de quibus dicit Apostolus: « Dei aedificatio estis. » Caeteri autem qui in vicis habent domos, quibus non est murus, est tamen eis adjacens ager fecundus, illi fortassis qui sibi habitaculum praeparant in terra viventium, et in illa terra quam mansuetis Dominus promittit, dicens: « Beati mites, quoniam ipsi haereditate possidebunt terram. » Istas ergo domos, si forte alicui, sicut supra exposuimus, lapsus acciderit, semper est recuperandi facultas, ut verbi gratia dicamus, si nos aliqua culpa mortalis invenerit, quae non in crimine mortali, non in blasphemia fidei, quae muro ecclesiastici et apostolici dogmatis
who did not have the fear of God is it written that he built himself a house. What, then, is this house, and what sort of building is it? Paul sets it out more openly when he says: "We have a house not made with hands, eternal in the heavens" (2 Cor. 5:1). This, then, is the house which no one can build unless he fears God. This is the house which no one can construct or dwell in except in simplicity of mind and purity of heart. But since it usually happens that even one who has built well, and has constructed a heavenly house for himself by acting well and living well and believing rightly, incurs the debt of some sin and is forced by a most cruel moneylender to sell it, and to transfer his labours to another, the goodness and clemency of the lawgiver comes to the rescue, so that it can be redeemed within a fixed time. "If, however," it says, "your hand finds the price to restore" (Lev. 25:28). What price? One gathered, without doubt, by the tears of penance, and found by the hands, that is, by the labour of good work. And this year can be understood as the acceptable year which the Lord came to proclaim, in which He might set the broken free in remission and offer salvation to those who confess their offences. And as to its saying a house in a walled city: rightly, as I think, the house that is said to be in heaven is understood to be in a walled city. For the wall for houses of this kind is the very firmament of heaven. But only a rare few can have such a house: perhaps those who, walking upon the earth, have their way of life in heaven, and of whom the Apostle says: "You are God's building" (1 Cor. 3:9). But the others, who have houses in villages which have no wall, yet have a fruitful field lying next to them, are perhaps those who prepare a dwelling for themselves in the land of the living, and in that land which the Lord promises to the meek, saying: "Blessed are the meek, for they shall possess the land by inheritance" (Matt. 5:4). For these houses, then, if a fall should perhaps befall anyone, as we explained above, there is always the possibility of recovery; so that, to put it by way of example, if some mortal fault has found us out, which consists not in a mortal crime, not in a blasphemy of the faith, which is girded by the wall of the ecclesiastical and apostolic doctrine,
Editors' notes and page, col. 560
Footnotes
(⁵⁹) ‹anchor: dicit Apostolus› · call in col 560 I Cor. III, 9.
1 Corinthians 3:9.
(printed under page 284) (⁶⁰) ‹anchor: promittit, dicens› · call in col 560 Matth. V, 4.
Matthew 5:4.
Editors' notes: (printed under page 284)
(26) ‹anchor: culpa mortalis invenerit› · call in col 560
Si nos aliqua culpa mortalis invenerit, etc. Antonius Arnaldus libro Gallice scripto cui titulus, De frequenti communione, cap. 4, scribarum vitium ascribit huic lectioni, et loco, « culpa mortalis, » l[e]gendum esse « culpa moralis, » contendit: 1° Error, inquit, facile admitti potuit unius adjectione litterae. 2° Evidens est, cum manifeste secum pugnent haec: « culpa mortalis quae non in crimine mortali consistat; » nec apud veteres ullum unquam reperiatur positum discrimen inter « culpam mortalem » et « crimen mortale. » Econtra apertus est sensus, si legatur, « culpa moralis quae non in crimine mortali. » 3° Verbis sequentibus explicat ipse Origenes quid culpae moralis nomine intelligat, quae nempe « vel in sermonis vel in morum vitio consistat. » 4° Culpas quas criminibus mortalibus opponit, veniales, non mortales fuisse inde patet, quod in fine hujus loci vocentur « communia peccata quae frequenter incurrimus, semper poenitentiam recipiunt, et sine intermissione rediminuntur. » At vero quis tantillum in lectione Patrum versatus in animum sibi inducat tertio Ecclesiae saeculo tam facilem fuisse peccatorum lethalium remissionem? 5° Addere poterat Arnaldus, in editione Basileensi, et in altera Grinaei locum esse datum huic lectioni, « si nos aliqua culpa moralis invenerit, » etc. Verum licet mihi multum arrideat Arnaldina correctio, quominus tamen eam sequar, multa deterrent: 1° Nulla manuscriptorum auctoritate nititur. 2° Si lectio quae Arnaldo displicebat rejicienda foret, lubentius amplecterer alteram quam quatuor quos consului, manuscripti codices, unus Beccensis, alter Gemeticensis, tertius Cadomensis, quartus Sangermanensis sat recens, exhibent his verbis: « Si aliqua culpa invenitur, non in crimine mortali. » Ibi nec moralis, nec mortalis culpa opponitur crimini mortali. At suspicionis notam prae se fert ejusmodi lectio e quatuor licet manuscriptis (continues) [The first-hand l…gendum is broken type, set l[e]gendum; "rediminuntur" as printed (for "redimuntur").]
"If some mortal fault should find us," etc. Antoine Arnauld, in a book written in French entitled On Frequent Communion, chapter 4, ascribes this reading to a fault of the scribes, and contends that in place of "culpa mortalis" (mortal fault) one should read "culpa moralis" (a fault of conduct): 1. The error, he says, could easily have crept in by the addition of a single letter. 2. It is evident, since these clearly contradict each other: "a mortal fault which does not consist in a mortal crime"; nor is any distinction ever found drawn among the ancients between a "mortal fault" and a "mortal crime." On the contrary, the sense is plain if one reads "a fault of conduct which is not in a mortal crime." 3. By the words that follow, Origen himself explains what he understands by the name of a fault of conduct, namely one that "consists either in a fault of speech or of conduct." 4. That the faults which he sets against mortal crimes were venial, not mortal, is clear from this, that at the end of this passage they are called "common sins which we frequently incur, always receive penance, and are redeemed without ceasing." But who, even slightly versed in reading the Fathers, could persuade himself that in the third century of the Church the remission of deadly sins was so easy? 5. Arnauld could have added that in the Basel edition and in the other of Grynaeus the place is given this reading: "if some fault of conduct should find us," etc. But although Arnauld's correction pleases me greatly, many things deter me from following it: 1. It rests on the authority of no manuscript. 2. If the reading that displeased Arnauld were to be rejected, I would more willingly embrace the other, which four manuscript codices that I consulted — one from Bec, another from Jumièges, a third from Caen, a fourth, fairly recent, from Saint-Germain — present in these words: "If some fault is found, not in a mortal crime." There neither a fault of conduct nor a mortal fault is set against a mortal crime. Yet such a reading bears a mark of suspicion, although from four manuscripts (continues)
(printed under page 284)
Page
- running head: ORIGENIS 560
- marginal letters: A ‹scriptum est quia aedificaverit›; B ‹dimi possit. Si tamen›; C ‹Apostolus: Dei aedificatio›; D (none in the text area)
- old-edition numerals: (none)
cincta est, sed vel in sermonis, vel in morum vitio consistat: hoc est vendidisse domum, quae in agro est, vel in vico cui murus non est. Haec ergo venditio et hujuscemodi culpa semper reparari potest, nec aliquando tibi interdicitur de commissis hujusmodi poenitudinem agere. In gravioribus enim criminibus semel tantum poenitentiae conceditur locus; ista vero communia, quae frequenter incurrimus, semper poenitentiam recipiunt, et sine intermissione redimuntur.
but consists either in a fault of speech or of conduct: this is to have sold the house which is in the field, or in a village that has no wall. This sale, then, and a fault of this kind can always be repaired, and you are never forbidden to do penance for offences of this kind. For in graver crimes room for penance is granted only once; but these common ones, which we frequently incur, always admit penance and are redeemed without ceasing.
3. « Quod si sacerdotalis fuerit, inquit, ista domus vel Levitica, ubicunque fuerit, sive in civitate, sive in agro, semper habet redemptionem. » In hoc loco sacerdotalem sensum et Leviticam intelligentiam quaero. Non enim inferior esse debet auditor horum, si fieri potest, illo ipso qui haec scripsit et sanxit. Quid est ergo quod sacerdos et Levita domus suae semper, et ubicunque fuerit, habet redemptionem? Secundum spiritalem intelligentiam sacerdos mens Deo consecrata dicitur, et Levi appellatur is qui indesinenter assistit Deo et voluntati ejus ministrat. Perfectio ergo in intellectu et opere, in fide et actibus sacerdos et Levita accipiendus est. Huic itaque perfectae menti si acciderit aliquando domum, quam habet non manu factam aeternam in coelis, vendere et in manus alterius dare: sicut contigit aliquando magno patriarchae David, cum de tecto suo Uriae Cethaei aspexit uxorem: statim eam redimit, statim reparat, statim enim dixit: « Peccavi. » Imo vero aliquid adhuc sublimius in hoc sensu debemus inspicere, quomodo domus sacerdotum et Levitarum, id est, perfectarum mentium, semper delicta redimantur, semperque purgentur. Si quando Scripturas divinas legimus, et sanctorum Patrum in iis delicta aliqua recensemus: si secundum apostoli Pauli sententiam dicimus, quia « haec omnia in figura contingebant illis, scripta sunt autem propter commonitionem nostram; » hoc modo semper domus eorum redimitur, quia semper pro culpis eorum purgatio et satisfactio a doctoribus adhibetur, ostendentibus ex divinis Scripturis formas fuisse haec et imagines
3. "But if this house is a priestly one," it says, "or Levitical, wherever it may be, whether in the city or in the field, it always has redemption" (Lev. 25:32). In this place I seek a priestly sense and a Levitical understanding. For the hearer of these things ought not, if it can be done, to be inferior to him who wrote and enacted them. What is it, then, that the priest and the Levite always has redemption of his house, wherever it may be? According to the spiritual understanding, a mind consecrated to God is called a priest, and he is called Levi who unceasingly stands before God and ministers to His will. Perfection, then, in understanding and in work, in faith and in deeds, is to be understood as the priest and the Levite. So if it should at some time befall this perfect mind to sell the house which it has, not made with hands, eternal in the heavens, and to give it into the hands of another, as once happened to the great patriarch David when from his roof he looked upon the wife of Uriah the Hittite: at once he redeems it, at once he repairs it; for at once he said: "I have sinned" (2 Sam. 12:13). Nay rather, we ought to look at something still more sublime in this sense: how the offences of the house of the priests and Levites, that is, of perfect minds, are always redeemed and always purged. Whenever we read the divine Scriptures and review in them certain offences of the holy Fathers, if, according to the judgement of the apostle Paul, we say that "all these things happened to them in figure, but they were written for our admonition" (1 Cor. 10:11), in this way their house is always redeemed, because a purging and satisfaction for their faults is always applied by the teachers, who show from the divine Scriptures that these things were forms and images
Editors' notes and page, col. 561
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 285) (⁶¹) ‹anchor: not visible in the page-foot image› · call not visible Levit. XXV, 32.
Leviticus 25:32.
(printed under page 285) (⁶²) ‹anchor: statim enim dixit› · call in col 561 II Reg. XII, 13.
2 Kings (= 2 Samuel) 12:13.
(printed under page 285) (⁶³) ‹anchor: sententiam dicimus› · call in col 561 I Cor. X, 11.
1 Corinthians 10:11.
(printed under page 285) (⁶⁴) ‹anchor: not visible› · call not visible Hebr. X, 1.
Hebrews 10:1.
(printed under page 285) (⁶⁵) ‹anchor: not visible› · call not visible I Cor. XIII, 7, 8.
1 Corinthians 13:7–8.
(printed under page 285) (⁶⁶) ‹anchor: not visible› · call not visible Ephes. II, 20.
Ephesians 2:20.
(printed under page 285) (⁶⁷) ‹anchor: not visible› · call not visible I Cor. III, 10, 11, 12.
1 Corinthians 3:10–12.
Editors' notes: (printed under page 285)
(27) ‹anchor: not visible› · call not visible
Omnes mss., « sermonis. » Libb. editi, « sermonibus. » Infra mss., « poenitudinem agere. » Libb. editi, « poenitudinem gerere. »
All the manuscripts read "sermonis" (of speech); the printed books, "sermonibus" (in speeches). Below, the manuscripts read "poenitudinem agere" (to do penance); the printed books, "poenitudinem gerere" (to bear penance).
(printed under page 285)
(28) ‹anchor: Semel tantum poenitentiae› · call not visible
Semel tantum poenitentiae, etc. Libb. editi habent, « semel tantum vel raro poenitentiae, » etc. Sed istud « vel raro » abest ab omnibus manuscriptis codicibus nec agnoscitur a Magistro sententiarum lib. iv, dist. 4. Unde nonnullis suspicio est ejusmodi particulam adjectam fuisse a Scoto qui veteris Ecclesiae ignorans disciplinam qua lethalium criminum reis semel tantum poenitentia concedebatur, Origenis locum ad communem sui temporis scholasticorum opinionem paucis adjectis revocare tentavit. Porro qui olim post actam poenitentiam in eadem aut similia labebantur flagitia, ab omni deinceps sive publica sive privata poenitentia repulsos fuisse abunde demonstrant Morinus lib. v, cap. 27, et Petavius in suis Adnotationibus ad Epiphanium, haeres. lix.
"Only once of penance," etc. The printed books have "only once or rarely of penance," etc. But that "or rarely" is absent from all the manuscript codices and is not recognised by the Master of the Sentences, book 4, distinction 4. Hence some suspect that the phrase was added by Scotus, who, ignorant of the discipline of the ancient Church by which penance was granted only once to those guilty of deadly crimes, tried by adding a few words to bring Origen's passage into line with the common opinion of the scholastics of his time. Moreover, that those who in former times, after penance had been performed, fell into the same or similar shameful deeds were thereafter refused all penance, whether public or private, is abundantly shown by Morin, book 5, chapter 27, and by Petau in his Annotations on Epiphanius, Heresy 59.
(printed under page 285)
(29) ‹anchor: not visible› · call not visible
Codex Sangerm., « auctor aurum, » etc.
The Saint-Germain manuscript reads "auctor aurum" (the author … gold), etc.
(printed under page 285)
(30) ‹anchor: hoc sensu› · call in col 561
Sensu. Deest in libb. antea editis, sed suppletur e manuscriptis.
"Sensu" (sense): missing in the earlier printed books, but supplied from the manuscripts.
(printed under page 285)
Page
- running head: 561 IN LEVITICUM HOMILIA XVI.
- marginal letters: A ‹tis cincta est›; B ‹(29), si fieri potest›; C ‹adhuc sublimius in hoc sensu›; D (none in the text area)
- old-edition numerals: 263 after ‹et› (before ‹Levi›)
rerum futurarum, non quibus arguerentur delicta sanctorum, sed quibus ostenderetur peccatores et impios in partem sanctorum societatemque consciscei. Nunquam ergo sacerdotalis possessio a sacerdote separatur, etiamsi ad tempus fuerit ablata, etiamsi fuerit distracta, semper redimitur, semper reparatur, velut si diceret: « Charitas, » quae perfecta est, « omnia patitur, omnia sperat, omnia tolerat, charitas nunquam cadit. » Sic ergo et possessio ac domus sanctorum nunquam cadit, nunquam aufertur, nunquam ab eorum jure separatur. Quomodo separari a sacerdotibus potest domus quae aedificata est supra fundamentum apostolorum et prophetarum, in qua ipse est angularis lapis Jesus Christus? Quod autem possit aliquando domus ista distrahi, hoc est, hujusmodi aedificatio incidere in peccatum, audi apostolus Paulus quomodo de talibus dicit: « Ut sapiens architectus fundamentum, inquit, posui, alius superaedificat, unusquisque autem videat quomodo superaedificet. Fundamentum enim aliud nemo potest ponere praeter id quod positum est, quod est Christus Jesus. Si quis autem supra fundamentum hoc aedificat aurum, argentum, lapides pretiosos, ligna, fenum, stipulam. » Vides ergo quia potes supra fundamentum Christi aedificare ligna, fenum, stipulam, hoc est, opera peccati: quae aedificat, sine dubio vendidit domum suam emptori pessimo diabolo, a quo unusquisque peccantium peccati pretium consequitur satisfactionem desiderii sui. Hoc si forte incurrerit aliquis, quod absit! cito redimat, cito reparet, dum tempus est reparandi, dum poenitentiae locus est, deprecantes in commune, ne aeternae domus habitatione fraudemur, sed digni habeamur recipi in aeterna tabernacula, per Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.
of things to come (Heb. 10:1): not by which the offences of the saints might be censured, but by which it might be shown that sinners and the impious [should] take on [for themselves] a share and fellowship with the saints. So a priestly possession is never separated from the priest; even if it has been taken away for a time, even if it has been sold, it is always redeemed, always restored; as if he were to say: "Charity," which is perfect, "suffers all things, hopes all things, bears all things; charity never falls" (1 Cor. 13:7–8). So too, then, the possession and house of the saints never falls, is never taken away, is never separated from their right. How can a house be separated from the priests which is built upon the foundation of the apostles and prophets, in which Jesus Christ Himself is the cornerstone (Eph. 2:20)? But that this house can at some time be sold, that is, that a building of this kind can fall into sin, hear how the apostle Paul speaks of such: "As a wise architect," he says, "I laid the foundation; another builds upon it; but let each one see how he builds upon it. For no one can lay another foundation besides that which has been laid, which is Christ Jesus. But if anyone builds upon this foundation gold, silver, precious stones, wood, hay, stubble" (1 Cor. 3:10–12). You see, then, that you can build upon the foundation of Christ wood, hay, stubble, that is, the works of sin. Whoever builds these has without doubt sold his house to the worst of buyers, the devil, from whom each sinner obtains, as the price of sin, the satisfaction of his desire. If anyone should perhaps incur this (God forbid!), let him quickly redeem it, quickly restore it, while there is time for restoring, while there is room for penance; and let us pray together that we may not be cheated of dwelling in the eternal house, but may be held worthy to be received into the eternal tabernacles, through Christ our Lord, to Whom be glory and dominion for ages of ages. Amen.
HOMILIA XVI. De benedictionibus Levitici.
HOMILY XVI. On the blessings of Leviticus.
1. In agonibus corporalibus gradus quidam et differentiae singulorum quorumque observari ordinum solent, ut pro qualitate certaminum, praemio remuneretur unusquisque victoriae. Verbi gratia, si
1. In bodily contests, certain grades and distinctions of each of the several classes are usually observed, so that each one may be rewarded with the prize of victory according to the nature of the contests. For example, if
Editors' notes and page, col. 562
Footnotes
(31) ‹anchor: not visible› · call not visible
Mss., « omnia sperat. » Libb. ed., « omnia sup. »
The manuscripts read "omnia sperat" (hopes all things); the printed books, "omnia sup." [as printed, abbreviated].
(31*) ‹anchor: quae aedificat› · call in col 562 Fort leg., « Qui haec aedificat. »
Perhaps read "Who builds these things."
(printed under page 285)
(32) ‹anchor: peccati pretium› · call in col 562
Mss., « pretium. » Libb. editi, « praemium. »
The manuscripts read "pretium" (price); the printed books, "praemium" (reward).
(printed under page 285)
(33) ‹anchor: gloria et imperium› · call in col 562
Et imperium. Deest in libris editis, sed suppletur e ms. codice Sangermanensi.
"And dominion": missing in the printed books, but supplied from the Saint-Germain manuscript codex.
(printed under page 285)
Page
- running head: IN LEVITICUM HOMILIA XVI. 562
- marginal letters: A ‹rerum futurarum, non quibus›; B ‹hoc est, hujusmodi aedificatio›; C ‹Hoc si forte incurrerit›; D (none in the text area)
- old-edition numerals: (none)
inter pueros quis habeat agonem, si inter juvenes, si inter viros, quae per singulos ordines observatio haberi debeat, quid fieri liceat, quidve non liceat, et quae certaminis regula custodiri, quid etiam post haec remunerationis mereatur palma vincentis, ipsis nihilominus agonicis legibus cautum est. Ita et nunc omnipotens Deus observandae legis suae in hoc mundo agonem mortalibus ponens, posteaquam tradidit observanda quamplurima, et quid fieri quidve non fieri debeat, ascripsit; convenienter ad ultimum jam Levitici librum, in quo de singulis quibusque observationibus constitutum est, quid muneris reportet qui impleverit, et quid poenae subeat qui non observaverit, enuntiat. Sed si lex secundum quod Judaei volunt, et hi qui eorum sensu Scripturas intelligendas putant, non est spiritalis, sed carnalis, dubium non est quin observata carnaliter, benedictiones quoque carnales observantibus tribuat. Si vero, ut Paulo videtur apostolo, lex spiritalis est, sine dubio et spiritaliter observanda est, et spiritalis ex ea benedictionum speranda remuneratio. Totius namque consequentiae est, spiritalem legem benedictiones dare spiritales, et ejusdem nihilominus consequentiae est, etiam maledicta et condemnationes legis spiritalis non esse corporeas. Sed ut indubitatum sit quod dicimus, ipsius Pauli apostoli voce utamur, qua ad Ephesios scribens de spiritualibus benedictionibus hoc modo pronuntiat: « Benedictus, inquit, Deus et Pater Domini nostri Jesu Christi, qui benedixit nos in omni benedictione spiritali in coelestibus in Christo. » Quoniam quidem sciebat nonnullos legentes de benedictionibus posse in id prolabi, ut eas corporales putarent et terrenas, voluit eis evidentius aperire quae sit divinarum benedictionum natura, vel ubi quaerenda, et ideo ait: « Qui benedixit nos in omni benedictione spiritali in coelestibus in Christo. » Sed et hoc quod addidit, « in omni benedictione spiritali, » non est otiosum, sed apostolicae vehementiae plenum. Nam quia sciebat multa esse implenda, quae mandantur in lege, et in unoquoque mandato proprios exsistere agones, in quibus per singula benedictionem qui vinceret mereretur, ideo dixit: « Qui benedixit nos in omni benedictione spiritali; » ut et plures eas ostenderet esse, et spiritales. Potest autem in hoc sermone quo ait « in omni benedictione spiritali, » et illud intelligi, ut, verbi gratia, justus quique et perfectus capiat benedictiones Levitici, de quibus nunc sermo est: capiat et eas quae in libro Numerorum scriptae sunt, sed et illas quae in libro Genesis continentur benedictiones Noe ad Sem et Japhet, et benedictiones Isaac ad Jacob, et item Jacob benedictiones ad Joseph, et Ephrem, et Manassem, et post haec ad duodecim patriarchas. Quia ergo multae sunt benedictiones positae in divinis Scripturis, quae videntur quidem ad unumquemque sanctorum, verbi gratia, ad Sem, vel Japhet, aut Joseph dirigi,
someone holds a contest among boys, or among young men, or among men, what observance ought to be kept in each class, what may be done and what may not, and what rule of the contest is to be kept, and also what palm of reward the victor deserves after these things: all this is provided for by the laws of the contest themselves. So now too Almighty God, setting before mortals in this world the contest of observing His law, after He had handed down a great many things to be observed, and had written what ought to be done and what ought not to be done, fittingly, at the very end of the book of Leviticus, in which ordinances are laid down concerning each and every observance, declares what reward he will carry off who has fulfilled them and what penalty he will undergo who has not observed them. But if the law, as the Jews would have it, and those who think the Scriptures are to be understood in their sense, is not spiritual but carnal, there is no doubt that, being observed carnally, it also bestows carnal blessings on those who observe it. But if, as it seems to the apostle Paul, the law is spiritual, without doubt it is both to be observed spiritually and a spiritual reward of blessings is to be hoped for from it. For it is entirely consistent that a spiritual law should give spiritual blessings, and it is no less consistent that the curses and condemnations of a spiritual law are not bodily either. But so that what we say may be beyond doubt, let us use the voice of the apostle Paul himself, by which, writing to the Ephesians about spiritual blessings, he declares in this manner: "Blessed," he says, "be the God and Father of our Lord Jesus Christ, Who has blessed us with every spiritual blessing in the heavenly places in Christ" (Eph. 1:3). Since he knew that some, reading about blessings, could slip into thinking them bodily and earthly, he wished to open to them more clearly what the nature of the divine blessings is, or where they are to be sought, and so he says: "Who has blessed us with every spiritual blessing in the heavenly places in Christ." And this too that he added, "with every spiritual blessing," is not idle but full of apostolic vehemence. For because he knew that there were many things to be fulfilled which are commanded in the law, and that in each commandment there are contests of their own, in which he who conquered might merit a blessing in each, he therefore said: "Who has blessed us with every spiritual blessing," to show that they are both many and spiritual. And in this saying where he says "with every spiritual blessing," this too can be understood: that, for example, every just and perfect man receives the blessings of Leviticus, of which we are now speaking; that he receives also those written in the book of Numbers, and also those blessings contained in the book of Genesis, of Noah to Shem and Japheth, and the blessings of Isaac to Jacob, and again Jacob's blessings to Joseph, and Ephraim, and Manasseh, and after these to the twelve patriarchs. Since, then, there are many blessings set down in the divine Scriptures, which seem indeed to be directed to each of the saints, for example to Shem, or Japheth, or Joseph,
Editors' notes and page, col. 563
Footnotes
Scripture references (superscript calls; set as printed, in print order): (printed under page 286) (⁶⁸) ‹anchor: Benedictus, inquit› · call in col 563 Ephes. I, 3.
Ephesians 1:3.
(printed under page 286) (⁶⁹) ‹anchor: not visible in the page-foot image› · call not visible Levit. XXVI, 3.
Leviticus 26:3.
(printed under page 286)
Page
- running head: 563 ORIGENIS
- marginal letters: A ‹inter pueros quis habeat›; B ‹telligendas putant›; C ‹ritali in coelestibus in Christo›; D ‹ostenderet esse, et spiritales›
- old-edition numerals: 264 after ‹benedictione›
non tamen, ut quibusdam videtur, ita in illos solos diriguntur, ut alius ex his participare non possit: idcirco eas spiritales Apostolus nominavit, ut quicunque effici potuerit in virtute et spiritu, verbi gratia, Sem, vel Japhet, vel Joseph, aut Isaac, aut Jacob, sicut et Joannes fuit in spiritu et virtute Eliae, possit etiam ipse benedictionis illius particeps fieri, cujus virtutem et spiritum gesserit.
yet they are not, as some think, so directed to them alone that another cannot share in them: for this reason the Apostle named them spiritual, so that whoever has been able to become, in power and spirit, for example, Shem, or Japheth, or Joseph, or Isaac, or Jacob, just as John too was in the spirit and power of Elijah, may himself also become a sharer in the blessing of him whose power and spirit he has borne.
2. Sed videamus nunc in Levitico benedictionum quod sit exordium. « Si, inquit, in praeceptis meis ambulaveritis, et mandata mea custodieritis et feceritis ea. » Tria sunt quae dicit: in praeceptis ambulandum, mandata custodienda, et facienda quae mandata sunt. Unde videtur mihi praeceptum esse, verbi gratia, cum jubetur ut ille qui Sabbatum non servavit, ab omni synagoga lapidetur: aut qui maledixit Dominum ut lapidibus perimatur, et si qua jubentur hujusmodi. Mandata vero esse, quibus jubetur, verbi causa, decimas offerri Levitis, vel ter in anno apparere Domino, vel non apparere vacuum in conspectu Domini. Custodire est ergo mandatum, intelligere vel advertere quae jubentur. Facere autem mandatum, est implere quae jubentur. Sic ergo intelligendum puto quod dixit: « Si in praeceptis meis ambulaveritis, et mandata mea custodieritis, et feceritis ea. » Sed videamus quae sit prima benedictio iis qui ea quae mandantur impleverint. « Dabo, inquit, pluviam vobis in tempore suo. » Igitur primo ad Judaeos dicamus, et eos qui simpliciter vel corporaliter haec intelligenda opinantur: si pluvia haec tanquam remuneratio pro laboribus datur iis qui mandata custodiunt, quomodo et iis qui mandata non servant, una atque eadem datur pluvia temporibus suis, et universus mundus communibus utitur pluviis a Deo datis? Pluit enim super justos et injustos. Quod si justis et injustis datur pluvia, non erit eximia remuneratio iis qui mandata servaverint. Vide ergo quia etiamsi Judaei non acquiescunt verbis Jesu Domini nostri, tu tamen qui nomine ejus censeris, et Christianus appellaris, debes ei credere dicenti, quia Pater suus coelestis communem hanc pluviam pluit super justos et injustos: et non debes putare, quia justis eximiam separaverit portionem hanc quam communem posuit etiam cum injustis. Quaeramus ergo in Scripturis quae sit pluvia, quae sanctis tantummodo datur, et de qua mandatur nubibus ne pluant pluviam istam super injustos. Quae ergo sit ista pluvia, ipse nos Moyses horum legislator edoceat. Ipse enim dicit in Deuteronomio: « Attende, coelum, et loquar, et audiat terra verba ex ore meo, exspectetur sicut pluvia eloquium meum. » Nunquid mea verba sunt ista? Nunquid rhetoricis argumentis sensum divinae legis violenter inflectimus? Nonne Moyses est qui dicit pluviam esse quod loquitur? « Exspectetur, inquit, sicut pluvia eloquium meum, et descendant sicut ros verba mea,
2. But let us now see what the beginning of the blessings in Leviticus is. "If," it says, "you walk in My precepts, and keep My commandments and do them" (Lev. 26:3). There are three things that He says: one must walk in the precepts, keep the commandments, and do what has been commanded. Hence it seems to me that a precept is, for example, when it is ordered that he who did not keep the Sabbath be stoned by the whole synagogue, or that he who cursed the Lord be put to death with stones, and any such things as are ordered. But commandments are those by which it is ordered, for instance, that tithes be offered to the Levites, or that one appear before the Lord three times a year, or not appear empty in the sight of the Lord. To keep a commandment, then, is to understand or attend to what is ordered. But to do a commandment is to fulfil what is ordered. So I think what He said is to be understood thus: "If you walk in My precepts, and keep My commandments, and do them." But let us see what the first blessing is for those who have fulfilled what is commanded. "I will give you," He says, "rain in its season" (Lev. 26:4). Let us therefore first say to the Jews, and to those who suppose these things are to be understood simply or bodily: if this rain is given as a reward for labours to those who keep the commandments, how is it that to those too who do not observe the commandments one and the same rain is given in its seasons, and the whole world enjoys the common rains given by God? For He rains upon the just and the unjust (Matt. 5:45). But if the rain is given to the just and the unjust, it will not be a special reward for those who have observed the commandments. See, then, that even if the Jews do not assent to the words of Jesus our Lord, you nevertheless, who are reckoned by His name and are called a Christian, ought to believe Him when He says that His heavenly Father rains this common rain upon the just and the unjust; and you ought not to think that He has set apart for the just as a special portion this which He made common with the unjust too. Let us seek, then, in the Scriptures what the rain is which is given to the saints alone, and concerning which the clouds are commanded not to rain this rain upon the unjust. What this rain is, then, let Moses himself, the lawgiver of these things, teach us. For he says in Deuteronomy: "Give heed, O heaven, and I will speak, and let the earth hear the words from my mouth; let my speech be awaited as the rain" (Deut. 32:1–2). Are these my words? Do we violently bend the sense of the divine law with rhetorical arguments? Is it not Moses who says that what he speaks is rain? "Let my speech," he says, "be awaited as the rain, and let my words come down as the dew" (Deut. 32:2),
Editors' notes and page, col. 564
Footnotes
(⁷⁰) ‹anchor: Dabo, inquit› · call in col 564 ibid. 4.
Ibid. [Leviticus 26:]4.
(printed under page 286) (⁷¹) ‹anchor: et injustos› · call in col 564 Matth. V, 45.
Matthew 5:45.
(printed under page 286) (⁷²) ‹anchor: in Deuteronomio› · call in col 564 Deut. XXXII, 1, 2.
Deuteronomy 32:1–2.
(printed under page 286) (⁷³) ‹anchor: Exspectetur, inquit› · call in col 564 ibid.
Ibid.
Editors' notes: (none) — no numbered editors' notes at this page foot. (printed under page 286)
Page
- running head: ORIGENIS 564
- marginal letters: A ‹non tamen, ut quibusdam›; B ‹servavit, ab omni synagoga›; C ‹simpliciter vel corporaliter›; D ‹communem posuit etiam cum injustis›
- old-edition numerals: (none)
sicut imber super gramen, et sicut nix super fenum. » Intende diligenter, auditor, ne putes nos vim facere Scripturae divinae, cum docentes Ecclesiam dicimus vel aquas, vel imbres, vel alia quae corporaliter dici videntur, spiritaliter sentienda. Audi Moysen quomodo verbum legis nunc pluviam nominat, nunc rorem vocat, nunc imbrem, nunc etiam nivem dicit. Et sicut Moyses varia et diversa proloquitur tanquam ex gratia multiformis Dei sapientiae proloquens, ita et Isaias cum dicit: « Audi, coelum, et percipe auribus, terra, quoniam Dominus locutus est. » Sed et unusquisque prophetarum cum aperuerit os, imbres deducit super faciem terrae, hoc est auribus et cordibus auditorum. Hoc sciens et apostolus Paulus dicebat: « Terra enim venientem saepius super se bibens imbrem, et germinans herbam opportunam iis a quibus colitur, accipit benedictiones a Deo; quae autem protulerit spinas et tribulos, reproba est, et maledicto proxima, cujus finis ad exustionem. » Nunquid haec Apostolus de terra hac dixit? Sed nec accipit terra haec benedictiones a Deo, cum imbres biberit, et fructum produxerit. Sed neque si spinas ac tribulos post pluviam protulerit, consequetur maledictionem a Deo. Sed nostra terra, id est, nostrum cor, si suscipiat frequenter venientem super se pluviam doctrinae legis, et attulerit fructum operum, accipit benedictiones a Deo. Si vero non opus spiritale, sed spinas et tribulos, id est sollicitudines saeculi habeat, aut voluptates, et divitiarum cupiditates, reproba est et maledicto proxima, cujus finis erit ad exustionem. Propterea unusquisque auditorum cum convenit ad audiendum, suscipit imbrem verbi Dei: et si quidem fructum attulerit operis boni, benedictionem consequetur. Si vero susceptum verbum Dei contempserit, et frequenter audita neglexerit, ac sollicitudini se rerum saecularium, libidinique subjecerit, tanquam qui spinis suffocaverit verbum, maledictionem pro benedictione conquirit, et pro beatitudinis fine, finem exustionis inveniet. « Dabo ergo, inquit, vobis pluviam in tempore. » Necessario addidit et « in tempore. » Sicut enim imber iste terrenus si importune veniat, id est, cum messis colligitur, cum frumenta teruntur in areis, obesse magi⟨s⟩ quam prodesse videbitur; ita et ii quibus pluvia verbi Dei ministranda committitur, observare debent hoc quod dicit Scriptura, ut in tempore praebeant, id est, ne crapulato et ebrio verbum Dei ingerant, nec occupato in aliis animo, cum attentus esse non potest: vel cum alicujus vitii languore constrictus est, et non doctori, sed morbo proprio interior praestatur auditus. Prudenter ergo conjiciat, ubi potest vacare mens, ubi sobrius, ubi vigilans, ubi intentus auditor est, et ibi pluviam ministret
as the shower upon the grass, and as the snow upon the hay.” Attend carefully, hearer, lest you think that we do violence to divine Scripture when, in teaching the Church, we say that waters, or showers, or other things which seem to be spoken of bodily, are to be understood spiritually. Hear how Moses now names the word of the law rain, now calls it dew, now a shower, now even speaks of it as snow. And as Moses utters varied and diverse things, as one speaking out of the grace of the manifold wisdom of God, so too does Isaiah when he says: “Hear, O heaven, and give ear, O earth, for the Lord has spoken” (Isa. 1:2). And indeed each of the prophets, when he has opened his mouth, brings down showers upon the face of the earth, that is, upon the ears and hearts of the hearers. Knowing this, the apostle Paul too used to say: “For the earth that drinks the shower that often comes upon it, and brings forth herbage useful to those by whom it is tilled, receives blessings from God; but that which brings forth thorns and thistles is reprobate and near to a curse, whose end is for burning” (Heb. 6:7). Did the Apostle say these things of this earth? But this earth neither receives blessings from God when it has drunk the showers and produced fruit, nor, if it brings forth thorns and thistles after the rain, will it incur a curse from God. But our earth, that is, our heart, if it receives the rain of the teaching of the law coming often upon it, and bears the fruit of works, receives blessings from God. But if it has not spiritual work, but thorns and thistles, that is, the cares of the world, or pleasures, and the desires of riches, it is reprobate and near to a curse, whose end will be for burning. Therefore each of the hearers, when he comes together to hear, receives the shower of the word of God; and if indeed he bears the fruit of good work, he will obtain a blessing. But if he has despised the word of God he received, and often neglected what he heard, and has subjected himself to the care of worldly things and to lust, as one who has choked the word with thorns, he seeks out a curse instead of a blessing, and instead of the end of blessedness he will find the end of burning. “I will give you, therefore,” He says, “rain in its season” (Lev. 26:4). He necessarily added also “in its season.” For just as this earthly shower, if it comes untimely, that is, when the harvest is being gathered, when the grain is being threshed on the floors, will seem to do harm rather than good, so too those to whom the rain of the word of God is entrusted to be ministered ought to observe what Scripture says, that they offer it in season, that is, that they do not thrust the word of God upon one who is surfeited and drunk, nor upon a mind occupied with other things, when he cannot be attentive; or when he is bound by the sickness of some vice, and his inner hearing is given not to the teacher but to his own disease. Let him therefore judge prudently where the mind can be at leisure, where the hearer is sober, where watchful, where attentive, and there let him minister the rain
Editors' notes and page, col. 565
Footnotes
Scripture references (numbered calls, first line of the page foot): (printed under page 287)
(74) ‹anchor: not visible› · call in col 565
Isa. I, 2.
Isaiah 1:2.
(printed under page 287)
(75) ‹anchor: not visible› · call in col 565
Hebr. VI, 7.
Hebrews 6:7.
(printed under page 287)
(76) ‹anchor: Dabo ergo, inquit› · call in col 565
Levit. XXVI, 4.
Leviticus 26:4.
(printed under page 287)
(34) ‹anchor: not visible› · call in col 565 (call above the image)
Codex Sangerm., « generans. »
The Saint-Germain codex reads "generans" ("bringing forth").
(printed under page 287)
(35) ‹anchor: pro beatitudinis fine› · call in col 565
Libb. editi, « et benedictionis finem. » Codex Sangerm., « et pro beatitudinis fine. » Alii, « et pro beatitudinis remuneratione. »
The printed editions read "and the end of blessing". The Saint-Germain codex reads "and in place of the end of blessedness." Others read "and in place of the reward of blessedness."
(printed under page 287)
(36) ‹anchor: not visible› · call in col 565 or 566 (call above the image)
Libb. editi, « potare. » Ms. Sangerm., « portare. »
The printed editions read "potare" ("to give to drink"); the Saint-Germain manuscript reads "portare" ("to carry").
(printed under page 287)
Page
- running head: 565 IN LEVITICUM HOMILIA XVI. (head cut at the image edge; column number 565 read)
- marginal letters: A ‹sicut imber super gramen›; B ‹nans herbam opportunam›; C ‹et divitiarum cupiditates›; D ‹magis quam prodesse›
- old-edition numerals: 265 before ‹proxima, cujus finis erit›
in tempore: sicut et tritici mensuram servus fidelis et prudens in Evangelio conservis dare jubetur in tempore. Sed et alio modo possumus intelligere hoc quod mandatur imber dandus in tempore. Puer est aliquis, et parvulus in fide; indiget pluvia, sed lactis pluvia. Sic enim dicit ille, qui sciebat pluvias in tempore dispensare: « Lac vobis potum dedi, non escam, nondum enim poteratis. » Profecit post haec in fide, crevit aetate et sapientia. Aptus si⟨n⟩e dubio factus est, qui solidiorem percipiat cibum. Infirmatur aliquis, et non pro tempore, sed pro infirmitate capere non potest quae robusta sunt: verbi causa, non potest plene de castitate capere sermonem; oportet compati et metiri doctrinam pro virium qualitate, et concedi talibus nuptias. Hoc est oleribus pascere infirmum, et ad hujusmodi mensuras aptare velut tenuem et rori similem pluviam verbi. Est autem alia terra, quae potest suscipere validos imbres, ferre etiam flumina verbi Dei, rapidos portare torrentes. De iis enim talibus Propheta dicit in Psalmis: « Et torrentem voluptatis tuae potum dabis illis. »
in its season: just as in the Gospel the faithful and prudent servant is bidden to give his fellow servants their measure of wheat in its season. But we can also understand in another way the command that the shower is to be given in its season. Someone is a boy, and a little one in faith; he needs rain, but the rain of milk. For so says he who knew how to dispense rains in their season: “I gave you milk to drink, not solid food, for you were not yet able” (1 Cor. 3:2). After this he advanced in faith, grew in age and wisdom. Without doubt he has become fit to take more solid food. Someone is weak, and not by reason of the time but by reason of his weakness he cannot take what is strong: for example, he cannot fully take the teaching on chastity; one must have compassion and measure out the teaching according to the quality of his strength, and marriage must be conceded to such. This is to feed the weak with herbs, and to fit to measures of this kind the rain of the word, as though thin and like dew. But there is another earth, which can receive strong showers, can bear even the rivers of the word of God, can carry rushing torrents. For of such as these the Prophet says in the Psalms: “And You shall give them to drink of the torrent of Your pleasure” (Ps. 36:8).
3. « Dabo ego, inquit, vobis pluviam in tempore suo, et dabit terra nativitates suas. » Post primam benedictionem pluviae, ista secunda est qua dicitur terra, suscepta pluvia, dare nativitates suas. Invenimus quia et Isaac benedicens Jacob dixerit: « Det tibi Dominus a rore coeli, et ab ubertate terrae plenitudinem frumenti et vini. » Putasne tale frumentum in benedictione dabat Isaac filio suo Jacob quale habent et peccatores homines, et quali abundabat etiam impius Pharao? Haeccine erat tant⟨i⟩ patriarchae benedictio? Vis tibi adhuc ostendam quomodo et alii iniqui habeant multitudinem frumenti? Intuere illum in Evangelio, cujus ager multos attulit fructus, qui dixit: « Destruam horrea mea, et majora reaedificabo, et dicam animae meae: Anima, habes multa bona reposita in annos multos; manduca, bibe, et laetare. » Talia ergo credimus esse bona, quae divinis benedictionibus sanctis quibusque et fidelibus tradebantur? Alios ergo terrae fructus aspicio, et aliter multitudinem nativitatis intueor. Si enim terra mea afferat fructum, si nativitates suas ex Domini benedictione producat, intelliget sensus meus, et explicare poterit quae qualisque sit ista terra, quae accepta coelesti pluvia nativitates proferat rationabilium frugum. Testimonium de Evangeliis sume, quomodo exiit qui seminat seminare, et aliud quidem cecidit secus viam, aliud autem super petram, aliud super spinas, aliud autem super terram bonam. Si ergo ea quae ceciderint super terram bonam attulerint fructum, dedit terra fructum suum, et nativitates suas produxit, centesimum, et sexagesimum, et tricesimum.
3. “I will give you,” He says, “rain in its season, and the earth shall give its births” (Lev. 26:4). After the first blessing, of rain, this is the second, in which the earth is said, having received the rain, to give its births. We find that Isaac too, blessing Jacob, said: “May the Lord give you of the dew of heaven, and of the fatness of the earth, abundance of grain and wine” (Gen. 27:28). Do you think Isaac was giving his son Jacob in blessing such grain as sinful men also have, and in which even the impious Pharaoh abounded? Was this the blessing of so great a patriarch? Do you wish me to show you further how other wicked men too have an abundance of grain? Look at that man in the Gospel whose field bore much fruit, who said: “I will pull down my barns, and build greater ones, and I will say to my soul: Soul, you have many goods laid up for many years; eat, drink, and be merry” (Luke 12:18). Do we then believe that such things are the goods which were handed down by divine blessings to all the holy and faithful? I therefore look upon other fruits of the earth, and regard the abundance of birth otherwise. For if my earth bears fruit, if it brings forth its births from the blessing of the Lord, my understanding will perceive, and will be able to explain, what and of what kind is that earth which, having received the heavenly rain, brings forth births of rational fruits. Take a testimony from the Gospels: how he who sows went out to sow, and some fell by the wayside, some upon the rock, some among thorns, and some upon good ground (Matt. 13). If then the seeds which fell upon good ground have borne fruit, the earth has given its fruit and brought forth its births, a hundredfold, and sixtyfold, and thirtyfold.
Editors' notes and page, col. 566
Footnotes
(77) ‹anchor: not visible› · call in col 566
II Cor. III, 2.
2 Corinthians 3:2.
(printed under page 287)
(78) ‹anchor: not visible› · call in col 566
Psal. XXXVI, 8.
Psalm 36:8 (Vulgate numbering).
(printed under page 287)
(79) ‹anchor: Dabo ego, inquit› · call in col 566
Levit. XXVI, 4.
Leviticus 26:4.
(printed under page 287)
(80) ‹anchor: Jacob dixerit› · call in col 566
Gen. XVII, 28.
Genesis 17:28, as printed (the verse quoted is Gen. 27:28; the numeral is not fully clear on the scan).
(printed under page 287)
(81) ‹anchor: qui dixit› · call in col 566
Luc. XII, 18.
Luke 12:18.
(printed under page 287)
(82) ‹anchor: de Evangeliis sume› · call in col 566
Matth. XIII.
Matthew 13.
Editors' notes: (printed under page 287)
Page
- running head: IN LEVITICUM HOMILIA XVI. 566
- marginal letters: A ‹in tempore: sicut et tritici›; B ‹oleribus pascere infirmum›; C ‹tum in benedictione dabat›; D ‹meus, et explicare poterit›
- old-edition numerals: (none)
- other: Migne's foot note prints "II Cor. III, 2." for words of 1 Cor. 3:2; the English gives the right reference.
- other: Migne's foot note prints "Gen. XVII, 28." for words of Gen. 27:28; the English gives the right reference.
4. « Sed et ligna, inquit, camporum dabunt fructum suum. » Habemus intra nosmetipsos et ligna camporum, quae suum fructum producunt. Quae sunt ista ligna camporum, quae fructum suum producunt? Quae sunt ista ligna camporum? Dicet fortassis auditor: Quid iterum hic eurisilogus agit? Quid undecunque verba conquirit, ut explanationem lectionis effugiat? quomodo intra nos esse ligna docebit et arbores? Si non temere obtrectes, jam nunc audies, quia « non potest arbor bona malos fructus facere, neque arbor mala fructus bonos facere. » Habemus ergo arbores intra nos sive bonas, sive malas; et quae bonae sunt, fructus malos afferre non possunt, sicut quae malae sunt, fructus non afferent bonos. Vis tibi et arborum ipsarum quae intra nos sunt vocabula et appellationes expediam? Non est ficus, neque malus, nec vitis, sed una arbor justitia vocatur, alia prudentia, alia fortitudo, alia temperantia nominatur. Et si vis, majorem adhuc arborum multitudinem disce, quibus fortassis dignius putabitur consitus etiam paradisus Dei. Est enim ibi arbor pietatis, est et alia arbor sapientiae, est et alia disciplinae, est et alia scientiae boni et mali. Super omnia vero est arbor vitae. Non tibi magis videtur quod Pater coelestis agricola hujusmodi arbores in anima tua excolat, et hujusmodi plantaria in tua mente constituat. Sic ergo dicit Salvator: « Non potest arbor mala bonos fructus facere, neque bona fructus malos facere. » Hoc est quod docet: Arbor pudicitiae bona est, non potest afferre fructus impudicitiae. Arbor justitiae bona est, et afferre fructus injustitiae non potest. Sic et econtrario si habeas malae arboris radicem in tua mente plantatam, bonos reddere non potest fructus. Si enim sit in te radix malitiae, fructus non dabit bonos. Si sit intra cor tuum stultitiae planta, nunquam proferet sapientiae florem. Si injustitiae, si iniquitatis arbor sit, nunquam hujusmodi ligna gaudere bonis fructibus possunt. Si ergo servemus mandata Dei, suscepta pluvia verbi Dei, de qua superius diximus, etiam arbores quae in campis animae nostrae et cordis nostri latitudine plantatae sunt, laetum et bonae suavitatis afferent fructum. Vis autem tibi de Scripturis ostendam arbores vel ligna appellari has singulas quasque virtutes, quas superius memoravimus? Adhibeo testem sapientissimum Salomonem dicentem de sapientia: « Lignum vitae est, inquit, omnibus qui amplectuntur eam. » Si ergo sapientia lignum vitae est, sine dubio et aliud lignum est prudentiae, et aliud scientiae, et aliud justitiae. Neque enim consequenter dicitur ex omnibus virtutibus solam sapientiam meruisse, quae lignum vitae dicatur, caeteras autem virtutes nequaquam similis sortis
4. “But the trees of the fields too,” He says, “shall yield their fruit” (Lev. 26:4). We have within ourselves trees of the fields too, which bring forth their fruit. What are these trees of the fields which bring forth their fruit? What are these trees of the fields? The hearer will perhaps say: What is this word-finder about again? Why does he hunt up words from every quarter, so as to escape the explanation of the reading? How will he teach that there are trees and wood within us? If you do not rashly carp, you shall hear at once that “a good tree cannot make bad fruit, nor a bad tree make good fruit” (Matt. 7:18). We have therefore trees within us, whether good or bad; and those that are good cannot bear bad fruit, just as those that are bad will not bear good fruit. Do you wish me to set out for you the names and titles of the very trees that are within us? It is not the fig, nor the apple, nor the vine; but one tree is called justice, another is named prudence, another fortitude, another temperance. And if you wish, learn a still greater multitude of trees, with which perhaps the paradise of God too will be thought more worthily planted. For there is there the tree of piety, there is another tree of wisdom, there is another of discipline, there is another of the knowledge of good and evil. But above all is the tree of life. Does it not rather seem to you that the heavenly Father, the husbandman, cultivates trees of this kind in your soul, and sets plantings of this kind in your mind? Thus, then, says the Saviour: “A bad tree cannot make good fruit, nor a good one make bad fruit.” This is what He teaches: the tree of chastity is good; it cannot bear the fruits of unchastity. The tree of justice is good, and it cannot bear the fruits of injustice. So also, on the contrary, if you have the root of a bad tree planted in your mind, it cannot yield good fruits. For if there is in you a root of malice, it will not give good fruits. If there is within your heart a plant of folly, it will never put forth the flower of wisdom. If it is a tree of injustice, of iniquity, trees of this kind can never rejoice in good fruits. If then we keep the commandments of God, having received the rain of the word of God of which we spoke above, the trees too which are planted in the fields of our soul and in the breadth of our heart will bear glad fruit of good sweetness. But do you wish me to show you from the Scriptures that each of these virtues which we recalled above is called a tree or wood? I bring as witness the most wise Solomon, saying of wisdom: “She is a tree of life,” he says, “to all who embrace her” (Prov. 3:18). If, then, wisdom is a tree of life, without doubt there is another tree of prudence, and another of knowledge, and another of justice. For it is not consistently said that of all the virtues wisdom alone has earned the right to be called a tree of life, while the other virtues are by no means of like lot
Editors' notes and page, col. 567
Footnotes
Scripture references (numbered calls, first lines of the page foot): (printed under page 288)
(83) ‹anchor: not visible› · call in col 567
Levit. XXVI, 4.
Leviticus 26:4.
(printed under page 288)
(84) ‹anchor: not visible› · call in col 567
Matth. VII, 18.
Matthew 7:18.
(printed under page 288)
(85) ‹anchor: Lignum vitae est, inquit› · call in col 567
Prov. III, 18.
Proverbs 3:18.
(printed under page 288) (Notes 86 and 87 are called in col 568 and are set in n568.)
(37) ‹anchor: not visible› · call in col 567 (call above the image)
Libb. editi, « verbilogus. » Sed mss., « eurisilogus, » quod merum est Graecum εὑρεσιλόγος, « solers in inveniendis verbis. »
The printed editions read "verbilogus". But the manuscripts read "eurisilogus", which is the pure Greek heuresilogos, "skilled in finding words."
(printed under page 288)
Page
- running head: 567 ORIGENIS
- marginal letters: A ‹4. Sed et ligna›; B ‹ipsarum quae intra nos›; C ‹ctus malos facere›; D ‹ris ostendam arbores›
- old-edition numerals: 266 before ‹hujusmodi plantaria›
suscepisse vocabula: « Ligna ergo campi dabunt fructum suum. » Hoc credo de se sentiebat et beatus David cum dicebat: « Ego autem sicut oliva fructifera in domo Dei. » Ex quo manifeste ostendit lignum olivae justum et sanctum hominem dici.
to have received names: “The trees of the field, then, shall yield their fruit” (Lev. 26:4). I believe blessed David too felt this about himself when he said: “But I am like a fruitful olive tree in the house of God” (Ps. 51:10). By this he shows plainly that a just and holy man is called an olive tree.
5. « Et comprehendet vobis trituratio vindemiam. » Si seminatum est in anima semen bonum, et suscepta a Deo pluvia crevit, et venit ad spicam, necessario consequetur et messis: et si messis, consequetur etiam trituratio, in qua frumenta purgentur. Etenim anima quae germinat, ex verbo Dei et coelesti pluvia rigata germen producit ad messem, necesse est ut ipsa messis quam profert purgetur in area, id est, ut sensus quos genuerit anima in medium proferat, et sive cum caeteris doctoribus, sive etiam cum ipsis quae sentit divinis voluminibus conferat: ut si quid in eis inane et superfluum, si quid paleae simile fuerit aut aristis, flante in se spiritu discretionis excutiat, et purum frumentum quo solo queat nutrire conservos, et mensuram tritici in tempore dispensare retineat. « Et consequetur, inquit, trituratio vindemiam. » Quia panis, ut Scriptura dicit, confortat cor hominis, et vinum laetificat, quaecunque de continentia, de observantiis et custodia mandatorum Dei dicuntur, haec possunt videri frumentum, ex quo panis efficitur, et auditorum corda confortat. Ea vero quae ad scientiam pertinent, et occultorum explanatione mentes laetificant audientium, vino ac vindemiae videbuntur aptanda. Cordi etenim laetitia tribuitur, cum ea quae occulta et obscura sunt explicantur. « Et vindemia, inquit, comprehendet sationem. » Ut si dicamus: Primo seminavit quae legis sunt, et posteaquam seminatum est, oravi ut daret Dominus pluviam in tempore, et facta est messis. Post haec non maneo otiosus, sed iterum semino, accipio Scripturam propheticam, et ex ea semino terras et novalia auditorum. Post haec semino et alia de evangelicis sermonibus. Diversa sunt quae seminantur, per totum annum possumus seminare. Possumus enim et de apostolicis litteris multa semina jacere. Semper est quod seminetur, in omni vita nostra otii nullum tempus est: quandiu respiramus, seminemus. Tantum est, ut in spiritu seminemus, ut de spiritu metamus vitam aeternam. « Et manducabitis panem vestrum in saturitate. » Nec hoc ego corporalis esse benedictionis accipio, quasi qui custodiat legem Dei, panem istum communem in abundantia consequatur. Quid enim? Nonne impii et scelesti panem non solum in abundantia, sed et in deliciis comedunt? Magis ergo si respiciamus ad eum qui dixit: « Ego sum panis vivus qui de coelo descendi, et qui manducaverit
5. “And your threshing shall reach to the vintage” (Lev. 26:5). If good seed has been sown in the soul, and, having received rain from God, has grown and come to the ear, the harvest too will necessarily follow; and if the harvest, the threshing also will follow, in which the grain is cleansed. For the soul which sprouts, watered by the word of God and the heavenly rain, brings forth its shoot to harvest; it is necessary that the very harvest which it brings forth be cleansed on the threshing floor, that is, that the soul bring into the open the thoughts it has begotten, and compare them either with other teachers or even with the divine books themselves on which it reflects, so that, if there is anything empty and superfluous in them, anything like chaff or awns, it may shake it out as the spirit of discernment blows within it, and may keep back the pure grain, with which alone it can nourish its fellow servants and dispense the measure of wheat in its season. “And the threshing,” He says, “shall reach to the vintage.” Since bread, as Scripture says, strengthens the heart of man, and wine gladdens it (Ps. 103:15), whatever is said about continence, about observances and the keeping of the commandments of God, may be seen as the grain from which bread is made, and it strengthens the hearts of the hearers. But the things which pertain to knowledge, and gladden the minds of the hearers by the explanation of hidden things, will be seen to be fitted to wine and the vintage. For gladness is given to the heart when things hidden and obscure are explained. “And the vintage,” He says, “shall reach to the sowing.” As if we were to say: first he sowed the things of the law, and after it was sown, I prayed that the Lord would give rain in its season, and the harvest came. After this I do not stay idle, but sow again: I take the prophetic Scripture and from it I sow the lands and fallow fields of the hearers. After this I sow other things too from the words of the Gospel. Diverse are the things that are sown; we can sow throughout the whole year. For we can also cast many seeds from the apostolic letters. There is always something to be sown; in all our life there is no time for idleness: as long as we breathe, let us sow. Only let us sow in the spirit, that from the spirit we may reap eternal life. “And you shall eat your bread to the full” (Lev. 26:5). Nor do I take this to be a bodily blessing, as though he who keeps the law of God should obtain this common bread in abundance. For what? Do not the impious and wicked eat bread not only in abundance but even in luxury? Rather, then, if we look to Him who said: “I am the living bread which came down from heaven, and he who eats
Editors' notes and page, col. 568
Footnotes
(86) ‹anchor: dabunt fructum suum› · call in col 568
Levit. XXVI, 4.
Leviticus 26:4.
(printed under page 288)
(87) ‹anchor: cum dicebat› · call in col 568
Psal. LII, 10.
Psalm 52:10 [as printed, in the Hebrew numbering; 51:10 in the Vulgate].
(printed under page 288)
(88) ‹anchor: trituratio vindemiam› · call in col 568
Levit. XXVI, 5.
Leviticus 26:5.
(printed under page 288)
(89) ‹anchor: Scriptura dicit› · call in col 568
Psal. CIV, 15.
Psalm 104:15 [as printed, in the Hebrew numbering; 103:15 in the Vulgate].
(printed under page 288)
(90) ‹anchor: in saturitate› · call in col 568
Levit. XXVI, 5.
Leviticus 26:5.
(printed under page 288)
(91) ‹anchor: qui dixit› · call in col 568
Joan. VI, 51.
John 6:51.
(printed under page 288) Editors' notes:
(38) ‹anchor: corporalis esse benedictionis› · call in col 568
Codex Sangerm., « corporales esse benedictiones. »
The Saint-Germain codex reads "that these are bodily blessings."
(printed under page 288)
Page
- running head: ORIGENIS 568
- marginal letters: A ‹tis suscepisse vocabula›; B ‹medium proferat, et sive›; C ‹mentes laetificant audientium›; D ‹mus, seminemus. Tantum›
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal. LII, 10" for words of Ps. 51:10 (Vulgate); the English gives the right reference.
- other: Migne's foot note prints "Psal. CIV, 15" for words of Ps. 103:15 (Vulgate); the English gives the right reference.
hunc panem vivet in aeternum; » et advertamus quia qui haec dicebat, verbum erat quo animae pascuntur: intelligimus de quo pane dictum sit in benedictionibus a Deo, « Et manducabitis panem vestrum in saturitate. » Similia iis etiam Salomon in Proverbiis pronuntiat de justo dicens: « Justus manducans replebit animam suam: animae autem impiorum in egestate erunt. » Hoc si secundum litteram accipias, quia « justus manducans replet animam suam, animae vero impiorum in egestate erunt, » falsum videbitur. Magis enim animae impiorum cum aviditate cibum sumunt, et saturitati student. Justi autem interdum et esuriunt. Denique Paulus justus erat, et dicebat: « Usque ad hanc horam esurimus, et sitimus, et nudi sumus, et colaphis caedimur. » Et iterum dicit: « In fame et siti, in jejuniis multis. » Et quomodo dicit Salomon, quia « justus manducans satiat animam suam? » Sed si intuearis quomodo justus semper et sine intermissione manducet de pane vivo, et repleat animam suam, ac satiet eam cibo coelesti, qui est Verbum Dei et sapientia ejus, invenies quomodo ex benedictione Dei manducet justus panem suum in satietate. « Et habitabitis tuti super terram vestram. » Iniquus nunquam tutus est, sed semper movetur et fluctuat, et circumfertur omni vento doctrinae in fallacia hominum ad deceptionem erroris. Justus vero, qui legem Dei custodit, tutus habitat super terram suam. Sensus enim ejus firmus est dicentis ad Deum: « Confirma me, Domine, in verbis tuis. » Confirmatus ergo, et tutus et radicatus habitat super terram, fundatus in fide, quia aedificium ejus non est super arenam positum, neque radix ejus super petram est; sed domus quidem ejus fundata super terram, planta vero ejus radicata est in profundo terrae, hoc est, in interioribus animae ejus. Recte ergo ad hujuscemodi animam dicitur in benedictionibus: « Et habitabitis tuti super terram vestram, et dabo pacem super terram. » Quam pacem dat Deus? Istam quam habet mundus? Negat se istam dare Christus. Dicit enim: « Meam pacem do vobis, meam pacem relinquo vobis; non sicut hic mundus dat pacem, ego do vobis. » Negat ergo se pacem mundi dare discipulis suis, quia et alibi dicit: « Quid putatis quia pacem veni mittere in terram? non veni pacem mittere, sed gladium. » Vis ergo videre quam pacem dat Deus super terram nostram? Si terra sit bona, illa quae affert fructum centesimum, aut sexagesimum, aut tricesimum, illam pacem suscipiet a Deo, quam dicit Apostolus: « Pax autem Dei, quae superat omnem mentem,
this bread shall live for ever” (John 6:51); and if we notice that He who said this was the Word by which souls are fed, we understand of what bread it is said in the blessings from God: “And you shall eat your bread to the full.” Solomon too pronounces things like these in the Proverbs, saying of the just man: “The just man eating shall fill his soul; but the souls of the impious shall be in want” (Prov. 13:25). If you take this according to the letter, that “the just man eating fills his soul, but the souls of the impious shall be in want,” it will seem false. For it is rather the souls of the impious that take food with greed and are eager for fullness. But the just are sometimes even hungry. Paul, indeed, was just, and he said: “To this very hour we hunger and thirst, and are naked, and are struck with blows” (1 Cor. 4:11). And again he says: “In hunger and thirst, in many fastings” (2 Cor. 11:27). How then does Solomon say that “the just man eating satisfies his soul” (Prov. 13:25)? But if you consider how the just man always and without ceasing eats of the living bread, and fills his soul, and satisfies it with heavenly food, which is the Word of God and His wisdom, you will find how by the blessing of God the just man eats his bread to the full. “And you shall dwell safe upon your land” (Lev. 26:5). The wicked man is never safe, but is always moved and tossed, and carried about by every wind of doctrine in the deceit of men, to the deception of error. But the just man, who keeps the law of God, dwells safe upon his land. For firm is the understanding of him who says to God: “Strengthen me, O Lord, in Thy words” (Ps. 119:28). Strengthened therefore, both safe and rooted, he dwells upon the land, founded in faith, because his building is not placed upon sand, nor is his root upon rock; but his house is founded upon the earth, and his plant is rooted in the depth of the earth, that is, in the inner parts of his soul. Rightly, then, is it said in the blessings to a soul of this kind: “And you shall dwell safe upon your land, and I will give peace upon the land” (Lev. 26:5–6). What peace does God give? This peace which the world has? Christ denies that He gives this. For He says: “My peace I give you, My peace I leave you; not as this world gives peace do I give you” (John 14:27). He denies, then, that He gives the peace of the world to His disciples, because elsewhere too He says: “What, do you think that I came to send peace upon the earth? I came not to send peace, but a sword” (Luke 12:51; Matt. 10:34). Do you wish, then, to see what peace God gives upon our land? If the land is good, that which bears fruit a hundredfold, or sixtyfold, or thirtyfold, it will receive from God that peace of which the Apostle speaks: “But the peace of God, which surpasses all understanding,
Editors' notes and page, col. 569
Footnotes
Scripture references (numbered calls, first lines of the page foot): (printed under page 289)
(92) ‹anchor: not visible› · call in col 569
Prov. XIII, 25.
Proverbs 13:25.
(printed under page 289)
(93) ‹anchor: not visible› · call in col 569
I Cor, IV, 11.
1 Corinthians 4:11.
(printed under page 289)
(94) ‹anchor: not visible› · call in col 569
II Cor. XI, 27.
2 Corinthians 11:27.
(printed under page 289)
(95) ‹anchor: not visible› · call in col 569
Prov. XIII, 25.
Proverbs 13:25.
(printed under page 289)
(96) ‹anchor: terram vestram› · call in col 569
Levit. XXVI, 5.
Leviticus 26:5.
(printed under page 289)
(97) ‹anchor: ad Deum› · call in col 569
Psal. CXIX, 28.
Psalm 119:28.
(printed under page 289)
(98) ‹anchor: super terram› · call in col 569
Levit. XXVI, 5, 6.
Leviticus 26:5–6.
(printed under page 289)
(99) ‹anchor: Dicit enim› · call in col 569
Joan. XIV, 27.
John 14:27.
(printed under page 289)
(1) ‹anchor: alibi dicit› · call in col 569
Luc. XII, 51; et Matth. X, 34.
Luke 12:51; and Matthew 10:34.
(printed under page 289)
(2) ‹anchor: Apostolus› · call in col 569
Philip. IV, 7.
Philippians 4:7.
(printed under page 289)
(3) ‹anchor: not visible› · call in col 569 or 570
Levit. XXVI, 6.
Leviticus 26:6.
(printed under page 289)
(4) ‹anchor: not visible› · call in col 569 or 570
Prov. III, 24, 25.
Proverbs 3:24–25.
(printed under page 289)
(5) ‹anchor: not visible› · call in col 569 or 570
Prov. XXVIII, 1.
Proverbs 28:1.
(printed under page 289)
(6) ‹anchor: not visible› · call in col 569 or 570
Psal. CIX.
Psalm 109 (Vulgate numbering), as printed.
(printed under page 289)
(39) ‹anchor: Et habitabitis tuti› · call in col 569
Tuti. Deest in vulgatis editionibus, sed suppletur e mss.
"Safe" ("tuti"): missing in the common editions, but supplied from the manuscripts.
(printed under page 289)
(40) ‹anchor: not visible› · call in col 569 or 570 (call above the image)
Libb. editi, « salus mea. » Mss., « Salvator meus. »
The printed editions read "my salvation"; the manuscripts read "my Saviour."
(printed under page 289)
Page
- running head: 569 IN LEVITICUM HOMILIA XVI. (head cut at the image edge; column number 569 read)
- marginal letters: A ‹caverit hunc panem›; B ‹siti, in jejuniis multis›; C ‹me, Domine, in verbis tuis›; D ‹cit: Quid putatis›
- old-edition numerals: 267 before ‹tutus et radicatus›
custodiat corda vestra, et sensus vestros. » Haec est ergo pax, quam dat Deus super terram nostram.
keep your hearts and your thoughts” (Phil. 4:7). This, then, is the peace which God gives upon our land.
6. « Et dormietis, et non erit qui vos exterreat. » Et Salomon in Proverbiis dixit: « Si enim sederis, sine timore eris; et si dormieris, libenter somnum capies, et non timebis terrorem supervenientem tibi, neque impetus impiorum supervenientes. » Haec ille dixit de justo et sapiente viro, et haec in benedictione dicuntur: « Dormietis, et non erit qui vos exterreat. » Si enim justus efficiar, nemo me exterrere poterit: nihil timeo aliud, si Deum timeam: « Justus enim, inquit, confidit ut leo, » et ideo non timet leonem diabolum, nec draconem Satanam, nec angelos ejus, sed dicit secundum David: « Non timebo a timore nocturno, a jaculo volante per diem, a negotio perambulante in tenebris, a ruina, et daemonio meridiano. » Addit et illud: « Dominus illuminatio mea, et Salvator meus, quem timebo? Dominus defensor vitae meae, a quo trepidabo? » Et iterum: « Si consistant adversum me castra, non timebit cor meum. » Vides constantiam et virtutem animae custodientis mandata Dei, et habentis fiduciam libertatis ingenuae. Post haec, « Exterminabo, inquit, bestias malas de terra vestra. » Bestiae, inquit, istae corporales, non sunt malae, neque bonae, sed medium quiddam. Sunt enim muta animalia. Sed illae bestiae malae sunt spiritales, quas Apostolus dicit « spiritales nequitias in coelestibus. » Et illa est mala bestia, de qua dicit Scriptura: « Serpens autem erat sapientior omnium bestiarum quae sunt super terram. » Ipsa ergo est haec mala bestia, quam promittit Deus exterminaturum se de terra nostra, si ejus mandata servemus. Vis videre et aliam bestiam malam? « Adversarius vester, inquit, diabolus sicut leo rugiens circuit quaerens quem transvoret, cui resistite fortes in fide. » Quod si adhuc plures bestias vis discere, docebit te Isaias propheta, qui sub visione quam attitulavit quadrupedum in deserto, talia quaedam prophetico spiritu de bestiis loquitur: « In tribulatione, inquit, et angustia leo, et catulus leonis; inde et nati aspidum volantium, qui portabant super asinos et camelos divitias suas ad gentem quae non proderit eis. » Nunquid ullo modo videri possunt haec de corporalibus bestiis dicta etiam iis, qui valde amici sunt litterae? Quomodo enim leo, et catulus leonis, vel aspides volantes possunt super camelos et asinos portare divitias suas? Sed evidenter contrarias potestates daemonum pessimorum propheta Spiritu sancto repletus enumerat, eosque collocare divitias
6. “And you shall sleep, and there shall be none to terrify you” (Lev. 26:6). And Solomon said in the Proverbs: “For if you sit, you shall be without fear; and if you sleep, you shall take your sleep gladly, and you shall not fear the terror coming upon you, nor the assaults of the impious coming upon you” (Prov. 3:24–25). He said these things of the just and wise man, and these things are said in the blessing: “You shall sleep, and there shall be none to terrify you.” For if I become just, no one will be able to terrify me: I fear nothing else, if I fear God. “For the just man,” he says, “is confident as a lion” (Prov. 28:1); and therefore he does not fear the lion, the devil, nor the dragon, Satan, nor his angels, but says, according to David: “I will not be afraid of the terror of the night, of the arrow that flies by day, of the business that walks about in darkness, of ruin, and the noonday demon” (Ps. 91:5–6). He adds this too: “The Lord is my light and my Saviour, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid?” (Ps. 27:1). And again: “If armies stand together against me, my heart shall not fear” (Ps. 27:3). You see the constancy and strength of the soul that keeps the commandments of God and has the confidence of freeborn liberty. After this: “I will destroy,” He says, “the evil beasts from your land” (Lev. 26:6). These bodily beasts, He says, are neither evil nor good, but something in between. For they are dumb animals. But those beasts are evil which are spiritual, which the Apostle calls “spiritual wickednesses in the heavenly places” (Eph. 6:12). And that is an evil beast of which Scripture says: “Now the serpent was wiser than all the beasts that are upon the earth” (Gen. 3:1). This, then, is the evil beast which God promises that He will destroy from our land, if we keep His commandments. Do you wish to see another evil beast too? “Your adversary,” he says, “the devil, as a roaring lion goes about seeking whom he may swallow; resist him, strong in faith” (1 Pet. 5:8). And if you wish to learn of still more beasts, Isaiah the prophet will teach you, who, under the vision which he entitled “of the four-footed beasts in the desert,” speaks in a prophetic spirit some such things as these about beasts: “In tribulation,” he says, “and anguish are the lion and the lion’s whelp; thence also the offspring of flying asps, who carried their riches upon asses and camels to a nation that shall not profit them” (Isa. 30:6). Can these things in any way seem to be said of bodily beasts, even to those who are great friends of the letter? For how can a lion and a lion’s whelp, or flying asps, carry their riches upon camels and asses? But plainly the prophet, filled with the Holy Spirit, is enumerating the opposing powers of the most wicked demons, and that they place riches
Editors' notes and page, col. 570
Footnotes
(7) ‹anchor: not visible› · call in col 570
Psal. XXVII, 1.
Psalm 27:1.
(printed under page 289)
(8) ‹anchor: not visible› · call in col 570
ibid. 3.
The same, verse 3.
(printed under page 289)
(9) ‹anchor: Exterminabo, inquit› · call in col 570
Levit. XXVI, 6.
Leviticus 26:6.
(printed under page 289)
(10) ‹anchor: Apostolus dicit› · call in col 570
Ephes. VI, 12.
Ephesians 6:12.
(printed under page 289)
(11) ‹anchor: dicit Scriptura› · call in col 570
Gen. III, 1.
Genesis 3:1.
(printed under page 289)
(12) ‹anchor: vester, inquit› · call in col 570
I Pet. V, 8.
1 Peter 5:8.
(printed under page 289)
(13) ‹anchor: In tribulatione, inquit› · call in col 570
Isa. XXX, 6.
Isaiah 30:6.
Editors' notes: (printed under page 289)
(41) ‹anchor: quem transvoret› · call in col 570
Libb. editi, « devoret. » Mss., « transvoret. »
The printed editions read "devoret" ("devour"); the manuscripts read "transvoret" ("swallow down").
(printed under page 289)
Page
- running head: IN LEVITICUM HOMILIA XVI. 570
- marginal letters: A ‹tem, custodiat corda›; B ‹vid: Non timebo›; C ‹ritales nequitias in coelestibus›; D ‹melos divitias suas›
- old-edition numerals: (none)
- other: Migne's foot note prints "Psal. CIX." (note 6, printed under col 569) for words of Ps. 91:5–6 (CIX transposes XCI; the volume's psalm footnotes follow this numbering, cf. Psal. XXVII, 1 here); the English gives the right reference.
deceptionum suarum super animas stolidas perversasque, quas camelis et asinis per figuram comparat, designavit. Et iis bestiis ne traderetur anima Deum timens orabat propheta David dicens: « Non tradas bestiis animam confitentem tibi. Et exterminabo, inquit, bestias malignas de terra vestra, et pugna non transibit per terram vestram. » Multae sunt pugnae quae transeunt per terram nostram si legem Dei non custodimus, nec praecepta ejus servamus. Redeat unusquisque ad animam suam, et ipse se interna recordatione discutiat, et videat quomodo terra nostra, id est, caro nostra, nunc spiritu fornicationis, nunc irae et furoris urgetur, nunc avaritiae jaculis agitatur, nunc telis pulsatur invidiae, nunc spiculis libidinis terebratur, et in quibuscunque concupiscit caro adversum spiritum, et spiritus adversus carnem, internis praeliis semper agitatur. Quid autem dicam de cogitationum pugnis, quas cordi nostro suggerit inimicus, ut nos exuat a fide Christi, et ab spe vocationis nostrae? Cum enim afflictiones tentationum, et molestias saeculi suscitaverit nobis, consequenter jam suggerit cogitationi, superfluum et ineptum esse haec tolerare pro Christo, multo esse melius securam et sine persecutionibus vitam ducere. Haec sciens et apostolus Paulus dicebat: « Cogitationes destruentes, et omnem altitudinem extollentem se adversum scientiam Christi. » Qui ergo divina praecepta servaverit, et mandata ejus custodierit, et fecerit ea, hanc pugnam, et haec bella non patitur, sed Deus aufert ea de terra ejus, et non sinit ea transire per animam justi. « Et persequemini inimicos vestros. » Quos inimicos, nisi ipsum diabolum et angelos ejus, et spiritus malignos, et daemonia immunda? Persequemur ea non solum ut a nobis ipsis effugemus, sed et ab aliis quos incursant, si divina praecepta servemus. « Persequemini, inquit, inimicos vestros, et cadent in conspectu vestro morte. » Si conterat Satanam sub pedibus nostris velociter Deus, cadent inimici in conspectu nostro morte. Cujus morte? Ego arbitror quod nostra: si enim nos mortificemus membra nostra quae sunt super terram, fornicationem, immunditiam, si hanc mortem inferamus membris nostris, illi cadent in conspectu nostro. Quomodo cadent in conspectu nostro? Si tu justus sis, cecidit injustitia in conspectu tuo; si castus, cecidit libido; si pius, etiam ipsa impietas corruit ante te.
of their deceptions upon foolish and perverse souls, which he compares figuratively to camels and asses. And the prophet David, praying that a soul that fears God might not be handed over to these beasts, said: “Do not hand over to the beasts the soul that confesses to Thee” (Ps. 74:19). “And I will destroy,” He says, “the malignant beasts from your land, and war shall not pass through your land” (Lev. 26:5–6). Many are the wars that pass through our land if we do not keep the law of God nor observe His precepts. Let each one return to his own soul, and examine himself by inward recollection, and see how our land, that is, our flesh, is pressed now by the spirit of fornication, now by that of anger and fury; how it is now harried by the darts of avarice, now struck by the weapons of envy, now pierced by the arrows of lust; and in whatever things the flesh lusts against the spirit, and the spirit against the flesh, it is ever harried by inner battles. And what shall I say of the battles of thoughts which the enemy suggests to our heart, to strip us of faith in Christ and of the hope of our calling? For when he has stirred up for us the afflictions of temptations and the troubles of the world, he next suggests to our thought that it is superfluous and foolish to bear these things for Christ, that it is much better to lead a life secure and without persecutions. Knowing this, the apostle Paul too said: “Destroying thoughts, and every height that exalts itself against the knowledge of Christ” (2 Cor. 10:5). He, then, who has observed the divine precepts, and kept His commandments, and done them, does not suffer this battle and these wars; but God takes them away from his land and does not allow them to pass through the soul of the just man. “And you shall pursue your enemies” (Lev. 26:7). What enemies, if not the devil himself and his angels, and the malignant spirits, and the unclean demons? We shall pursue them, if we keep the divine precepts, not only so as to put them to flight from ourselves, but also from others whom they assail. “You shall pursue,” He says, “your enemies, and they shall fall before you by death” (Lev. 26:7). If God swiftly crushes Satan under our feet, our enemies will fall before us by death. By whose death? I think, by ours: for if we mortify our members which are upon the earth, fornication, uncleanness, if we inflict this death upon our members, they will fall before us. How will they fall before us? If you are just, injustice has fallen before you; if chaste, lust has fallen; if devout, even impiety itself has collapsed before you.
7. « Et persequentur ex vobis quinque centum, et centum ex vobis persequentur multa millia. » Qui sunt isti quinque qui possunt persequi centum? Quinque numerus et in laudabilibus ponitur, et in culpabilibus. Quinque sunt sapientes virgines, et quinque insipientes. Sic ergo et centenarius
7. “And five of you shall pursue a hundred, and a hundred of you shall pursue many thousands” (Lev. 26:8). Who are these five who can pursue a hundred? The number five is set both among things praiseworthy and among things blameworthy. There are five wise virgins and five foolish (Matt. 25:2). So too, then, the number a hundred
Editors' notes and page, col. 571
Footnotes
Scripture references (numbered calls, first lines of the page foot): (printed under page 290)
(14) ‹anchor: not visible› · call in col 571
Psal. LXXIV, 19.
Psalm 74:19 (Vulgate numbering).
(printed under page 290)
(15) ‹anchor: not visible› · call in col 571
Levit. XXVI, 5, 6.
Leviticus 26:5–6.
(printed under page 290)
(16) ‹anchor: Paulus dicebat› · call in col 571
II Cor. X, 5.
2 Corinthians 10:5.
(printed under page 290)
(17) ‹anchor: inimicos vestros› · call in col 571
Levit. XXVI, 7.
Leviticus 26:7.
(printed under page 290)
(18) ‹anchor: Persequemini, inquit› · call in col 571
Ibid.
The same.
(printed under page 290)
(19) ‹anchor: multa millia› · call in col 571
Levit. XXVI, 8.
Leviticus 26:8.
(printed under page 290)
(20) ‹anchor: quinque insipientes› · call in col 571
Matth. XXV, 2.
Matthew 25:2.
(printed under page 290)
(21) ‹anchor: not visible› · call in col 571 or 572
Isa. LXV, 20.
Isaiah 65:20.
(printed under page 290)
(42) ‹anchor: not visible› · call in col 571 or 572 (call above the image)
Libb. editi, « molestiarum. » Mss., « molestias. »
The printed editions read "molestiarum" ("of troubles"); the manuscripts read "molestias" ("troubles").
(printed under page 290)
(43) ‹anchor: Quinque numerus› · call in col 571
Libb. editi hic et infra, « quinquenus numerus, » sed mss. omnes, « quinque numerus. »
The printed editions, here and below, read "quinquenus numerus" ("the fivefold number"); but all the manuscripts read "quinque numerus" ("the number five").
(printed under page 290)
Page
- running head: 571 ORIGENIS
- marginal letters: A ‹deceptionum suarum›; B ‹bratur, et in quibuscunque›; C ‹custodierit, et fecerit ea›; D ‹membris nostris, illi cadent›
- old-edition numerals: 268 before ‹sub pedibus nostris›
numerus ad utramque partem accipi potest. Si itaque nos simus ex quinque laudabilibus, id est ex quinque sapientibus, persequemur insipientes centum. Si enim sapienter et probabiliter pugnemus in verbo Dei, si prudenter de lege Domini disseramus, convincimus et fugamus infidelium multitudinem. Sicut enim quinque numerus, et sapientes indicat, et insipientes; ita et centenus numerus, et fideles indicat, et infideles. Nam et sub centenario annorum numero Abraham Deo credidisse, et justificatus esse describitur, et, « peccator qui moritur centum annorum maledictus erit. » Et hic centum infideles a quinque sapientibus effugantur, et rursum centum fideles, non tam numero centum quam perfectione signati, multa millia infidelium persequentur. Fugant enim fideles doctores innumeros daemones, ne animas credentium antiqua fraude decipiant. « Et cadent inimici vestri in conspectu vestro gladio. » Qui si⟨n⟩t inimici supra diximus, quo autem gladio dicantur cadere, requiramus. Apostolus Paulus nos docet quis sit hic gladius, cum dicit: « Vivus enim est sermo Dei, et efficax, et penetrabilior omni gladio utrinque acuto, pertingens quoque usque ad compagem animae ac spiritus, membrorum quoque et medullarum, et est discretor cogitationum, et intentionum cordis. » Hic est gladius, cujus acie cadunt inimici nostri. Sermo namque Dei est qui prosternit omnes inimicos, et ponit eos sub pedibus suis, ut subditus fiat omnis mundus Deo. Vis adhuc et de alia Epistola Pauli discere, quia gladius sermo Dei sit? Audi eum cum arma praeparat militibus Christi, quomodo dicit: « Et galeam salutis accipite, et gladium spiritus quod est verbum Dei per omnem orationem, et obsecrationem, » evidentissime per haec pronuntians, quia per verbum Dei, quod est gladius utrinque acutus, cadent inimici nostri in conspectu nostro. « Et respiciam super vos, et augebo vos. » Plenum beatitudinis est hoc ipsum, si quem respiciat Deus. Vis videre si respiciat Deus ad hominem, quanta sit salus? Petrus aliquando pene perierat, et ex consecratione apostolici numeri diabolo per os ancillae pontificis inspirante fuerat ereptus: sed ubi respexit ad eum Jesus tantum, ubi ad eum placidi vultus ora convertit, statim reversus in semetipsum, et prolapsum de praecipitio revocans pedem, « flevit, inquit, amarissime, » atque ita respectus a Deo, locum suum flendo recepit, quem negando perdiderat. « Respiciam ergo, inquit, super vos, et augebo vos. » Tanquam si sol respiciat segetem et afferat fructus, quam utique si non respexisset, infructuosa mansisset: ita Deus segetem cordis nostri respiciens, et radiis nos verbi sui illuminans,
can be taken in either sense. If, therefore, we are of the five praiseworthy, that is, of the five wise, we shall pursue a hundred foolish. For if we fight wisely and creditably in the word of God, if we discourse prudently on the law of the Lord, we refute and put to flight the multitude of unbelievers. For as the number five signifies both the wise and the foolish, so too the number a hundred signifies both the faithful and the unfaithful. For Abraham is described as having believed God and been justified at the number of a hundred years; and “the sinner who dies a hundred years old shall be accursed” (Isa. 65:20). And here a hundred unbelievers are put to flight by five wise men; and again a hundred believers, marked not so much by the number a hundred as by perfection, will pursue many thousands of unbelievers. For faithful teachers put to flight countless demons, lest they deceive the souls of believers with their ancient fraud. “And your enemies shall fall before you by the sword” (Lev. 26:8). Who the enemies are we have said above; but let us inquire by what sword they are said to fall. The apostle Paul teaches us what this sword is, when he says: “For the word of God is living and effective, and more piercing than any two-edged sword, reaching even to the joining of soul and spirit, of the limbs too and the marrow, and it is a discerner of the thoughts and intentions of the heart” (Heb. 4:12). This is the sword by whose edge our enemies fall. For it is the word of God that lays low all enemies and puts them under His feet, that the whole world may be made subject to God. Do you wish to learn from yet another Epistle of Paul that the word of God is a sword? Hear him, when he prepares arms for the soldiers of Christ, how he says: “And take the helmet of salvation, and the sword of the spirit, which is the word of God, through all prayer and supplication” (Eph. 6:17), declaring most plainly by these words that by the word of God, which is a two-edged sword, our enemies will fall before us. “And I will look upon you, and increase you” (Lev. 26:9). This very thing is full of blessedness, if God looks upon anyone. Do you wish to see how great a salvation it is, if God looks upon a man? Peter had once all but perished, and had been snatched from the consecration of the apostolic number, the devil inspiring him through the mouth of the high priest’s maidservant; but as soon as Jesus only looked at him, as soon as He turned upon him the face of His gentle countenance, at once returning to himself, and calling back his foot that had slipped from the precipice, “he wept,” it says, “most bitterly” (Matt. 26:75); and so, looked upon by God, he recovered by weeping the place which he had lost by denying. “I will look upon you, then,” He says, “and increase you.” As if the sun should look upon a crop and it should bear fruit, which, had it not looked upon it, would surely have remained fruitless: so God, looking upon the crop of our heart, and illuminating us with the rays of His word,
Editors' notes and page, col. 572
Footnotes
(22) ‹anchor: not visible› · call in col 572
Levit. XXVI, 8.
Leviticus 26:8.
(printed under page 290)
(23) ‹anchor: not visible› · call in col 572
Heb. IV, 12.
Hebrews 4:12.
(printed under page 290)
(24) ‹anchor: quomodo dicit› · call in col 572
Ephes. VI, 17.
Ephesians 6:17.
(printed under page 290)
(25) ‹anchor: et augebo vos› · call in col 572
Levit. XXVI, 9.
Leviticus 26:9.
(printed under page 290)
(26) ‹anchor: flevit, inquit› · call in col 572
Matth. XXVI, 75.
Matthew 26:75.
Editors' notes: (printed under page 290)
(44) ‹anchor: cujus acie› · call in col 572
Codex Sangerm., « a facie, »
The Saint-Germain codex reads "a facie" ("before the face [of which]").
(printed under page 290)
Page
- running head: ORIGENIS 572
- marginal letters: A ‹numerus ad utramque partem›; B ‹quentur. Fugant enim›; C ‹fiat omnis mundus Deo›; D ‹sus tantum, ubi ad eum›
- old-edition numerals: (none)
auget nos et multiplicat, ut ultra jam non simus parvuli, sed magni efficiamur, sicut magnus factus est Isaac, et magnus factus Moyses, et magnus Joannes. « Et statuam testamentum meum vobiscum. » Vide quantae promissiones promittantur, si mandata servemus. « Statuam, inquit, testamentum meum vobiscum, et manducabitis vetera, et vetera veterum, et ejicietis vetera a conspectu novorum. » Quomodo ejicimus vetera a conspectu novorum? Vetera habuimus legem et prophetas, vetera autem veterum, ea quae ante legem fuerunt ab initio, cum mundus factus est. Venerunt Evangelia nova, venerunt et apostoli. A conspectu horum ejicimus vetera. Quomodo ea ejicimus? Legem secundum litteram ejicimus, ut statuamus legem secundum spiritum. Possumus et hoc modo dicere: Antequam veniret homo de coelo, et nasceretur homo coelestis, eramus omnes terreni, et portabamus imaginem terreni; sed ubi venit homo novus, qui secundum Deum creatus est, ejicimus a conspectu ejus vetera, deponentes veterem hominem, et induentes novum, qui secundum interiorem hominem renovatur de die in diem. « Et ponam tabernaculum meum in vobis. » Si haec habemus in nobis, quae supra dicta sunt, si abjecto vetere homine innovatum est cor nostrum, venit ad nos Deus, et habitat in nobis, qui dixit: « Et ponam tabernaculum meum in vobis, et non abominabitur vos anima mea. »
He increases us and multiplies us, so that we may no longer be little ones but may be made great, as Isaac was made great, and Moses was made great, and John great. "And I will establish My covenant with you" (Lev. 26:9). See how great are the promises that are promised, if we keep the commandments. "I will establish," He says, "My covenant with you, and you shall eat old things, and the old of the old, and you shall cast out the old things before the face of the new." How do we cast out the old things before the face of the new? The old things we had were the law and the prophets; but the old of the old, those things which were before the law from the beginning, when the world was made. The new Gospels came, and the apostles came too. Before the face of these we cast out the old things. How do we cast them out? We cast out the law according to the letter, so as to establish the law according to the spirit. We can also say it in this way: before the man from heaven came, and the heavenly man was born, we were all earthly, and we bore the image of the earthly; but when the new man came, who was created according to God, we cast out the old things before His face, putting off the old man, and putting on the new, who according to the inner man is renewed from day to day. "And I will set My tabernacle among you" (Lev. 26:11). If we have in us the things that were said above, if, the old man having been cast away, our heart has been renewed, God comes to us and dwells in us, He who said: "And I will set My tabernacle among you, and My soul shall not abhor you" (Lev. 26:11).
Editors' notes and page, col. 573
Footnotes
(27) ‹anchor: testamentum meum vobiscum› · call in col 573
Levit. XXVI, 9.
Lev. 26:9.
(printed under page 291)
(28) ‹anchor: tabernaculum meum in vobis› · call in col 573
Levit. XXVI, 11.
Lev. 26:11.
(printed under page 291)
(29) ‹anchor: qui dixit› · call in col 573
ibid.
Ibid.
(printed under page 291) (Notes 30 and 45 are called in col 574 and are set in n574.)
Page
- running head: 573 SELECTA IN NUMEROS. 574
- marginal letters: A ‹auget nos et multiplicat›; B ‹dum spiritum. Possumus et hoc modo›; C (none); D (none)
- old-edition numerals: (none)
Non nos abominabitur anima Dei, si observemus ea quae scripta sunt. Veruntamen velim requirere quid est anima Dei. Nunquidnam putabimus quia Deus habeat animam sicut homo? Absurdum est hoc sentire de Deo. Ego autem audeo et dico quia anima Dei Christus est. Sicut enim Verbum Dei est Christus, et sapientia Dei, et virtus Dei, ita et anima Dei est. Et hoc modo dicitur, quia « non vos abominabitur anima mea, » id est Filius meus, sed « ambulabo inter vos. » Non mihi videtur quod hoc promittat Deus, quia in terra Judaeorum ambulaturus sit: sed, quia si quis meruerit ita puri esse cordis, ut Dei capax sit, in eo se dicit ambulare Deus. « Et vos eritis mihi populus, et ego Dominus Deus vester, qui eduxi vos de terra Aegypti, cum essetis servi, et contrivi jugum vinculi vestri. » Vere eduxit nos Deus de domo servitutis: servi enim eramus peccati, quia « omnis qui peccat, servus est peccati. » Et contrivit vinculum jugi nostri, jugi quod imposuerat supra cervices nostras ille qui nos in captivitatem duxerat, et peccatorum vinculis colligarat. Contrivit ergo peccat⟨i⟩ vinculum, et jugum nostrae captivitatis excussit Dominus noster Jesus Christus, et suum nobis suave jugum fidei et charitatis, et spei, ac totius sanctitatis imposuit. Ipsi gloria in aeterna saecula saeculorum. Amen.
The soul of God will not abhor us, if we observe the things that are written. Yet I should like to inquire what the soul of God is. Shall we really suppose that God has a soul as a man does? It is absurd to think this of God. But I dare to say that the soul of God is Christ. For just as Christ is the Word of God, and the wisdom of God, and the power of God, so He is also the soul of God. And in this way it is said that "My soul shall not abhor you," that is, My Son, but "I will walk among you" (Lev. 26:12). It does not seem to me that God promises this, that He is going to walk in the land of the Jews; but rather that, if anyone has deserved to be so pure of heart as to be capable of God, God says that He walks in him. "And you shall be My people, and I the Lord your God, who led you out of the land of Egypt when you were slaves, and broke the yoke of your bond" (Lev. 26:12–13). Truly God has led us out of the house of slavery: for we were slaves of sin, because "everyone who sins is a slave of sin" (John 8:34). And He broke the bond of our yoke, the yoke which he had laid upon our necks who had led us into captivity and bound us together with the bonds of sins. So our Lord Jesus Christ broke the bond of sin, and shook off the yoke of our captivity, and laid upon us His own sweet yoke of faith and charity, and of hope, and of all holiness. To Him be glory unto the eternal ages of ages. Amen.
Editors' notes and page, col. 574
Footnotes
(45) ‹anchor: putabimus› · call in col 574
Codex Sangerm., « putabimus. » Libb. editi, « putamus. »
The Saint-Germain manuscript has "putabimus" ("we shall think"); the printed editions have "putamus" ("we think").
(printed under page 291)
(30) ‹anchor: ambulabo inter vos› · call in col 574
ibid. 12.
Ibid. 12.
(printed under page 291)
(31) ‹anchor: jugum vinculi vestri› · call in col 574
Levit. XXVI, 12 et 13.
Lev. 26:12 and 13.
(printed under page 291)
(32) ‹anchor: servus est peccati› · call in col 574
Joan. VIII, 34.
John 8:34.
(printed under page 291)
Page
- running head: 573 SELECTA IN NUMEROS. 574
- marginal letters: A ‹Non nos abominabitur anima Dei›; B ‹Aegypti, cum essetis servi›; C (none); D (none)
- old-edition numerals: 269 after ‹videtur›
- other: the final letter of "peccat⟨i⟩" (before "vinculum") is not printed at the line end; supplied in angle brackets.