PG 13 · cols. 215–220

Carolus Delarue, O.S.B., Monitum ad Origenis ἐξηγητικὰ in Isaiam

Editors' preface

MONITUM

ADMONITION

AD ORIGENIS ΕΞΗΓΗΤΙΚΑ IN ISAIAM.

ON ORIGEN'S EXEGETICA ON ISAIAH.

Isaiae prophetiam triplici modo exposuit Origenes, tomis nempe, scholiis et homiliis. Suos ipse tomos memorat lib. VII contra Celsum num. 11. Triginta adhuc supererant aetate Eusebii, qui postquam Hist. lib. VI, cap. 32, docuit eos ab Origene sub Gordiano fuisse elaboratos, addit: « Ex quibus in tertiam partem Isaiae, usque ad visionem quadrupedum in solitudine triginta ad nos volumina pervenerunt. » Vicesimus tomus jam Hieronymi temvore perierat, uti patet ex ejus praefat. commentar. in Isaiam.

Origen expounded the prophecy of Isaiah in a threefold manner, namely in tomes, scholia and homilies. He himself mentions his tomes in Book VII Against Celsus, no. 11. Thirty were still extant in the age of Eusebius, who, after showing in Hist. Book VI, ch. 32, that they were composed by Origen under Gordian, adds: "Of these, on the third part of Isaiah, as far as the vision of the four-footed beasts in the desert, thirty volumes have come down to us." The twentieth tome had already perished in Jerome's time, as is clear from his preface to the commentary on Isaiah.

Editors' notes and page, col. 215

Footnotes

(printed under page 113)

(16) ‹anchor: not visible› · call in col 215

I Cor. XIII, 7.

1 Corinthians 13:7.

(printed under page 113)

(17) ‹anchor: not visible› · call in col 215

I Cor. XV, 22.

1 Corinthians 15:22.

(printed under page 113)

(18) ‹anchor: not visible› · call in col 215

Eccli. IV, 33.

Ecclesiasticus (Sirach) 4:33.

(printed under page 113)

(19) ‹anchor: in montibus sanctis› · call in col 215

Psal. LXXXVI, 1.

Psalm 86:1 (Vulgate numbering; Ps. 87:1 in the Hebrew numbering).

(printed under page 113)

Page

running head: 215 ORIGENES
marginal letters: A et actionem sua; B habet. Adhuc parvula; C quod velut serpentibus
old-edition numerals: 104 after sedes
other: facing Latin version of Greek in col. 216, not set; full-width heading MONITUM AD ORIGENIS ΕΞΗΓΗΤΙΚΑ IN ISAIAM. and paragraph (Isaiae prophetiam triplici modo ... ingenium suum facit Ecclesiae sacramenta. Idem) across cols. 215-216 at foot, cut off at column edge, not set
other: page shared with PG013/origen_in_canticum_excerpta_procopiana; this file is a copy of its notes (QA keeps this unit's own)
running head: 215 ORIGENES 216
marginal letters: A ‹et actionem sua figura informet› (two-column text above the band); B ‹Vers. 8. Soror nostra parvula est› (right column, beside 'Ἀδελφὴ ἡμῶν μικρὰ'); C ‹necinus exsistat› (beside 'πολεμίων ὡς ὄφεων'); D (none)
old-edition numerals: 104 after ‹Qui sedes› (two-column text above the band, not set here)
other: editors' matter: the full-width band (Monitum heading and text) is Delarue's Monitum, set as layer 1; first half here, second half in c216_a.md. The Greek word in the heading is printed in capitals without accents and is set so.

PG 13:216

Nunc omnes eamdem sortem habuerunt, nihilque ex illis superest praeter duo fragmenta, citata in Apologia Pamphili pro Origeue, alterum e primo tomo, alterum e vicesimo volumine. Hosce commentarios non multi aestimasse videtur Hieronymus, quippe qui prologo in lib. V comment. in Isaiam ita loquitur: « Quid igitur faciam? Subeamne opus in quo viri eruditissimi sudaverunt? Origenem loquor et Eusebium Pamphili; quorum alter liberis allegoriae campis evagatur, et interpretatis nominibus singulorum, ingenium suum facit Ecclesiae sacramenta. » Idem

Now all have met the same fate, and nothing of them survives except two fragments, quoted in Pamphilus's Apology for Origen, one from the first tome, the other from the twentieth volume. Jerome seems not to have esteemed these commentaries highly, since in the prologue to Book V of his commentary on Isaiah he speaks thus: "What then shall I do? Shall I undertake a work over which most learned men have toiled? I mean Origen and Eusebius Pamphili; of whom the one roams at large in the open fields of allegory, and, by interpreting the names of individuals, makes his own genius the sacraments of the Church." The same

Editors' notes and page, col. 216

Page

running head: ORIGENES 216
marginal letters: A μορφῶσαι τῷ ἑαυτοῦ; B Ἔτι μικρὰ ἡ; C πολεμίων ὡς ὄφεων
old-edition numerals: (none)
other: foot notes 16-19 (1 Cor. XIII, 7; 1 Cor. XV, 22; Eccli. IV, 33; Psal. LXXXVI, 1) are called in the facing Latin and set once under col 215; none set here
other: full-width heading MONITUM AD ORIGENIS ΕΞΗΓΗΤΙΚΑ IN ISAIAM. and paragraph across cols. 215-216 at foot, cut off at column edge, not set
other: page shared with PG013/origen_in_canticum_excerpta_procopiana; this file is a copy of its notes (QA keeps this unit's own)
running head: 215 ORIGENES 216
marginal letters: (none) (letters A, B, C stand beside the two-column text above the band; see c215_a.md)
old-edition numerals: (none)
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other: Q2: 'Origeue' after 'Apologia Pamphili pro' read on the page as printed (turned n), set as printed and listed in misprints.tsv (UNSURE at this resolution). 'primo' has a damaged m (reads like 'privio'), kept as primo.

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ex cap. VI Isaiae citat locum e tomo octavo ubi dicebat Origenes, si Scripturarum sacrarum textus Hebraicus a Judaeis falsatus fuisset, nunquam futurum fuisse, ut « Dominus et apostoli qui caetera crimina arguunt in Scribis et Pharisaeis, de hoc crimine quod erat maximum reticuissent. » Observat praeterea Hieronymus lib. I in Rufinum tricesimum tomum desiisse explicatione quam didicerat Origenes ab Huilo Judaeorum patriarcha.

on chapter 6 of Isaiah he cites a passage from the eighth tome where Origen said that if the Hebrew text of the Sacred Scriptures had been falsified by the Jews, it would never have come to pass that "the Lord and the apostles, who censure other crimes in the Scribes and Pharisees, would have kept silent concerning this crime, which was the greatest." Jerome observes besides in book I against Rufinus that the thirtieth tome ended with an explanation which Origen had learned from Huilus the patriarch of the Jews.

Praeter hosce tomos, ferebantur aetate Hieronymi, ut ipse ait praefat. comment. in Isaiam, « et alii sub nomine ejus de visione quadrupedum duo ad Gratam libri qui pseudographi putabantur, et viginti quinque homiliae, et adnotationes, quas excerpta possumus appellare. » Libri ad Gratam perierunt, nec non excerpta seu scholia. E viginti quinque homiliis supersunt tantummodo Latine novem quas interpretatus est beatus Hieronymus. Observat Rufinus (lib. II in Hieronymum) interpretem nimia libertate usum fuisse, atque ex omnibus erroribus quibus scatebant, eos duntaxat qui catholicae de Trinitate fidei adversabantur, sustulisse, aut ad clementiorem sensum quibusdam additis, quibusdam detractis revocasse. In exemplum adducit locum ex homilia prima, ubi postquam vertit Hieronymus : « Qui sunt ista duo seraphim? Dominus meus Jesus Christus et Spiritus sanctus, » de suo addidit : « Ne putes Trinitatis dissidere naturam, si nominum servantur officia. » In his homiliis ac praesertim quarta et sexta sermonem ad catechumenos et ad populum dirigit : unde nullus dubitandi locus est quin verae homiliae sint, licet constrictiori et obscuriori enuntientur stylo, quam vulgo exprimuntur aliae Origenis homiliae. Nona imperfecta est, eique perperam insertus est finis homiliae nonae in Jeremiam. Quo tempore pronuntiatae fuerint, incertum est. Id unum statui potest pronuntiatas fuisse ab Origene presbytero. Ergo collocandae sunt post annum 228.

Besides these tomes, there were circulated in the age of Jerome, as he himself says in the preface to his commentary on Isaiah, "under his name also two other books to Grata concerning the vision of the four-footed beasts, which were considered pseudepigraphal, and twenty-five homilies, and annotations, which we may call excerpts." The books to Grata have perished, as well as the excerpts or scholia. Out of the twenty-five homilies there survive only in Latin nine which the blessed Jerome translated. Rufinus observes (book II against Jerome) that the translator used excessive freedom, and out of all the errors with which they teemed, removed those alone which were opposed to the Catholic faith concerning the Trinity, or recalled them to a milder sense by adding some things and taking away others. As an example he adduces a passage from the first homily, where after Jerome translated: "Who are these two seraphim? My Lord Jesus Christ and the Holy Spirit," he added of his own: "Lest you suppose that the nature of the Trinity is at variance, if the offices of the names are preserved." In these homilies, and especially the fourth and sixth, he directs his discourse to the catechumens and to the people: whence there is no room for doubting that they are true homilies, although they are uttered in a more compressed and more obscure style than the other homilies of Origen are commonly expressed. The ninth is imperfect, and the end of the ninth homily on Jeremiah has been wrongly inserted into it. At what time they were delivered is uncertain. This one thing can be established, that they were delivered by Origen as a presbyter. Therefore they are to be placed after the year 228.

EX LIBRO PRIMO ORIGENIS SUPER ISAIAM.

From the First Book of Origen upon Isaiah.

(78) Sicut dicit Apostolus quoniam aemulatores estis spirituum : sicut cum unus sit spiritus tanti per singulos dicuntur Spiritus sancti, quanti sunt hi qui habent in se Spiritum sanctum : ita et de Christo dicendum est. Ab uno enim Christo multi fiunt Christi, de quibus Scriptura dicit : Nolite tangere christos meos, et in prophetis meis nolite malignari. Sic et ab uno Deo multi dii dicuntur, omnes scilicet hi in quibus habitat Deus ; sed nobis unus est Deus Pater ex quo omnia, unus est ergo verus Deus qui, ut ita dixerim, praestator est deitatis, et unus Christus factor christorum, et unus Spiritus sanctus qui per singulas animas sanctorum facit Spiritum sanctum. Christus vero sicut per hoc quod Christus est facit christos, ita et per hoc quod est Filius Dei et filius proprius et unigenitus, omnes eos qui percipiunt ab eo spiritum adoptionis, filios Dei facit.

(78) Just as the Apostle says, since you are zealous for spirits (1 Cor. 14:12): just as, though the Spirit is one, so many holy Spirits are spoken of through each individual as there are those who have in themselves the Holy Spirit: so also must it be said concerning Christ. For from the one Christ many become Christs, of whom Scripture says: Touch not my anointed ones, and among my prophets do no malice (Ps. 104:15). So also from the one God many gods are spoken of, namely all those in whom God dwells; yet for us there is one God the Father, from Whom are all things; there is therefore one true God Who, so to speak, is the bestower of deity, and one Christ the maker of anointed ones, and one Holy Spirit Who through the individual souls of the saints makes a holy Spirit. And Christ, just as through the fact that He is Christ He makes anointed ones, so also through the fact that He is the Son of God and the own and only-begotten Son, makes all those who receive from Him the spirit of adoption to be sons of God.

E VICESIMO OCTAVO LIBRO ORIGENIS IN ISAIAM.

From the Twenty-Eighth Book of Origen on Isaiah.

De illo capitulo in quo dicitur : Resuscitabuntur mortui, et resurgent hi qui in sepulcris sunt.

Concerning that chapter in which it is said: The dead shall be raised up, and those who are in the tombs shall rise again (Isa. 26:19).

(79) Melius ergo est dicere quod omnes quidem resurgemus, ut et impii veniant in illum locum ubi fletus est et stridor dentium, et ubi justi recipient unusquisque in suo ordine secundum meritum bonorum gestorum suorum, cum transformabitur corpus humilitatis eorum, ut sit conforme corporis gloriae Christi ; quod seminatum quidem est in corruptione, surget vero in incorruptione ; quod seminatum est in ignominia, surget in gloria ; quod seminatum est in infirmitate, surget in virtute, resurrectionis scilicet tempore ; et quod seminatum est corpus animale, surget autem corpus spiritale. Licet ergo omnes resurgant, et unusquisque in suo ordine resurgat, considerandum est tamen propter illum sermonem Joannis, quem in Revelatione sua dicit : Beatus qui habet partem in resurrectione prima, in hoc secunda mors non habet potestatem ; ne forte dividi omnis resurrectionis ratio in duas partes possit, id est, in eos qui salvandi sunt justos, et eos qui cruciandi sunt peccatores ; ut sit una quidem bonorum, quae dicitur prima ; illa vero quae est miserorum, secunda dicatur ; et illam quidem in omnibus esse puram, hilarem, totius plenam laetitiae ; illam vero alteram totam tristem, totam moeroris plenam, et actibus ac vita eorum dignam qui in praesenti vita Dei mandata contempserunt, et judicii ejus timore neglecto semetipsos tradiderunt in operationem totius immunditiae et avaritiae, nec se praeparare conati sunt, ut resistere adversario possent adversus contrarias atque inimicas humano generi potestates. Sepulcra autem mortuorum in hoc loco sicut et in multis aliis secundum certiorem Scripturae sensum accipienda sunt, non solum ea quae ad depositionem humanorum corporum videntur esse constructa, vel in saxis excisa, aut in terra defossa, sed omnis locus

(79) It is better therefore to say that we shall all indeed rise again, so that the ungodly also come into that place where there is weeping and gnashing of teeth, and where the righteous will receive each in his own order according to the merit of his good deeds, when the body of their humility shall be transformed so that it may be conformed to the body of the glory of Christ; that which is sown indeed in corruption, yet shall rise in incorruption; that which is sown in dishonour, shall rise in glory; that which is sown in weakness, shall rise in power, namely at the time of the resurrection; and that which is sown an animal body, shall rise a spiritual body (1 Cor. 15:42–44). Although therefore all rise again, and each rises again in his own order, yet one must consider, on account of that word of John which he says in his Revelation: Blessed is he who has a part in the first resurrection; over him the second death has no power (Rev. 20:6), whether perhaps the whole principle of the resurrection can be divided into two parts, that is, into the righteous who are to be saved, and the sinners who are to be tormented; so that the one indeed is of the good, which is called the first; while that which is of the wretched is called the second; and that the former indeed is in all respects pure, cheerful, full of all joy; while that other is wholly sad, wholly full of sorrow, and worthy of the actions and life of those who in the present life despised the commandments of God, and neglecting the fear of His judgement gave themselves over to the working of all uncleanness and covetousness, and did not endeavour to prepare themselves so that they might resist the adversary against the powers contrary and hostile to the human race. Now the tombs of the dead in this passage, just as in many others, are to be taken according to the surer sense of Scripture as not only those which are seen to have been built for the laying to rest of human bodies, either hewn out in rocks or dug down in the earth, but every place

Editors' notes and page, col. 217

Footnotes

(20) ‹estis spirituum› · call in col 217

I Cor. XIV, 12.

1 Cor. 14:12.

(printed under page 114)

(21) ‹nolite malignari› · call in col 217

Psal. CIV, 15.

Ps. 104 [105]:15.

(printed under page 114)

(22) ‹in sepulcris sunt› · call in col 217

Isa. XXVI, 19.

Isa. 26:19.

(printed under page 114)

(23) ‹corpus spiritale› · call in col 217

I Cor. XV, 42 44.

1 Cor. 15:42–44.

(printed under page 114)

(24) ‹non habet potestatem› · call in col 217

Apoc. XX, 6.

Rev. 20:6.

(printed under page 114)

(78) ‹(78) Sicut dicit› · call in col 217

Exstat hocce fragmentum in Apologia Pamphili martyris pro Origene.

This fragment is extant in the martyr Pamphilus's Apology for Origen.

(printed under page 114)

(79) ‹(79) Melius ergo› · call in col 217

Habetur hocce fragmentum in eadem Apologia Pamphili martyris pro Origene.

This fragment is found in the same Apology for Origen of the martyr Pamphilus.

(printed under page 114)

Footnotes

(22) ‹qui in sepulcris sunt (full-width heading)› · call in col 218

Isa. xxvi, 19.

Isa. 26:19.

(printed under page 114)

Page

other: col 218 is the right-hand number of a full-width page, set whole under col 217 (corpus full_width rule); nothing of its own: pointer only

PG 13:219

in quocunque vel integrum humanum corpus, vel ex parte aliqua jacet, etiamsi accidat ut unum corpus per loca multa dispersum sit, absurdum non erit omnia ea loca in quibus pars aliqua corporis jacet, sepulcra corporis ejus dici. Si enim non ita accipiamus resurgere de sepulcris suis mortuos divina virtute, qui nequaquam sunt sepulturae mandati, neque in sepulcris depositi, sed sive naufragiis, sive in desertis aliquibus defuncti sunt locis, ita ut sepulturae mandari non potuerint, num videbuntur annumerari inter eos qui de sepulcris resuscitandi dicuntur? Quod utique valde absurdum

in whichever either an entire human body or some part of it lies, even if it should happen that one body is scattered through many places, it will not be absurd for all those places in which some part of the body lies to be called the graves of its body. For if we do not thus understand that the dead rise again from their graves by divine power, will those who have by no means been committed to burial, nor laid in graves, but have died either in shipwrecks or in some desert places, so that they could not be committed to burial, seem to be numbered among those who are said to be raised again from the graves? Which certainly is very absurd

est. Et interjectis quibusdam : Cum ergo Paulus scribit, quod sicut stella a stella differt in gloria ita erit et resurrectio mortuorum; et quod dicit Seminatur in corruptione, surget in incorruptione et caetera hujusmodi manifeste haec de solo corpore scribit. Non enim anima seminata est in corruptione, aut in infirmitate, aut in ignominia. Denique evidenter adjungit his omnibus et dicit : Seminatur corpus animale : ut ne quis putaret animam esse quae seminatur in corruptione, vel in ignominia, vel in infirmitate.

is. And with some things interposed: When therefore Paul writes that as star differs from star in glory, so also will be the resurrection of the dead (1 Cor. 15:41); and what he says, It is sown in corruption, it will rise in incorruption, and the other things of this kind, he manifestly writes these things of the body alone. For the soul was not sown in corruption, or in weakness, or in dishonour. Finally, he evidently subjoins to all these things and says: It is sown a natural body (1 Cor. 15:44): lest anyone should suppose that it is the soul which is sown in corruption, or in dishonour, or in weakness.

Editors' notes and page, col. 219

Footnotes

(25) ‹anchor not visible in the foot images› · call in col 219

I Cor. XV, 41.

1 Cor. 15:41.

(printed under page 115)

(26) ‹anchor not visible in the foot images› · call in col 219

ibid. 44.

Ibid., v. 44.

(printed under page 115)

(27) ‹rex ab eo› · call in col 219

Psal. II, 6.

Ps. 2:6.

(printed under page 115)

(28) ‹mortali vestro corpore› · call in col 219

Rom. VI, 12.

Rom. 6:12.

(printed under page 115)

(29) ‹magis quam Deum› · call in col 219

II Tim. III, 4.

2 Tim. 3:4.

(printed under page 115)

(80) ‹anchor not visible in the foot images› · call in col 219

Collatae sunt hae homiliae cum quatuor mss., nimirum: 1 cathedralis ecclesiae Ebroicensis, 1 Majoris monasterii Turonensis, 1 cathedralis ecclesiae Laudunensis, 1 abbatiae S. Petri de Selincarte ordinis Praemonstratensis.

These homilies have been collated with four manuscripts, namely: one of the cathedral church of Évreux, one of Marmoutier at Tours, one of the cathedral church of Laon, and one of the abbey of Saint-Pierre of Selincourt, of the Premonstratensian order.

(printed under page 115)

(81) ‹ut foras› · call in col 219

Mss., foras. Libb. edit., extra.

The manuscripts read foras; the printed books, extra.

(printed under page 115)

Page

running head: 219 ORIGENIS
marginal letters: A in quocunque vel; B VISIO 1. Et; C nostrum vivit Ozias; D non de his
old-edition numerals: 106 before HOMILIA
other: Latin only, no Greek printed; editors' matter: in quocunque vel integrum (continuation of Monitum from col. 218, continues in col. 220); full-width title ORIGENIS HOMILIAE IN VISIONES ISAIAE. across cols. 219-220 cut off at column edge, not set; volupta- split at column break (continues in col. 220)
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other: the column continues with HOMILIA I. (another unit); not set here

PG 13:220

Editors' notes and page, col. 220

Footnotes

(30) ‹virtutem autem ejus negantes› · call in col 220

ibid. seqq.

Ibid., and following verses.

(printed under page 115)

(31) ‹Throni positi sunt› · call in col 220

Dan. VII, 9.

Dan. 7:9.

(printed under page 115)

(32) ‹in valle Josaphat› · call in col 220

Joel. III, 2, 12.

Joel 3:2, 12.

(printed under page 115)

(33) ‹et descendit Deus› · call in col 220

Mich. I, 3.

Mic. 1:3.

(printed under page 115)

(34) ‹eorum venientem ad me consummaverunt› · call in col 220

Gen. XVIII, 21.

Gen. 18:21.

(printed under page 115)

(82) ‹in Michaea egreditur› · call in col 220

Mss., egreditur. Libb. edit., egredere.

The manuscripts read egreditur; the printed books, egredere.

(printed under page 115)

Page

running head: ORIGENIS 220
marginal letters: A est. Et interjectis; B tem magis quam; C sedentem super thronum; D regnet in verbo,
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: est. Et interjectis quibusdam (continuation of Monitum from col. 219); full-width title ORIGENIS HOMILIAE IN VISIONES ISAIAE. across cols. 219-220 cut off at column edge, not set; second paragraph begins with tem (continuation of volupta- from col. 219); glo- split at column break (continues in col. 221)
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