Migne Reading Room
PG 13 · cols. 219–254
Origenis homiliae in visiones Isaiae
Editors' preface
ORIGENIS
HOMILIAE IN VISIONES ISAIAE.
ORIGEN'S
HOMILIES ON THE VISIONS OF ISAIAH.
HOMILIA I.
HOMILY I.
VISIO 1. Et factum est in anno quo mortuus est Ozias rex, vidi Dominum sedentem super solium excelsum.
VISION 1. And it came to pass in the year in which king Uzziah died, I saw the Lord sitting upon a high throne.
1. Quandiu Ozias rex vixit, non potuit visionem videre Isaias propheta. Erat enim Ozias peccator, et faciens malignum ante conspectum Domini, et agens adversus voluntatem divinae legis. Ingressus est templum et Sancta sanctorum, et ob hoc lepra perfusus in fronte est, ita ut foras civitatem vadens inter immundos computaretur. Talem igitur principem animae oportet mori, ut visionem Dei videre possimus. Neque enim frustra scriptum est (cap. VI, vers. 1) : Et factum est in anno quo mortuus est Ozias rex, vidi Dominum. Unicuique nostrum vivit Ozias sive Pharao, et non suspiramus Aegyptia opera facientes. Si autem moritur, tunc suspiramus, ut in Exodo scriptum est. Si Ozias vivit, non videmus gloriam Dei; si autem moritur, tunc videmus statim ut moritur Ozias gloriam Dei, tantum hoc sit ut regnet in nobis sermo ejus qui dixit : Ego autem constitutus sum rex ab eo, et non regnet ira. Est quidem et peccati rex. Apostolus ita sciens, ait : Non ergo regnet peccatum in mortali vestro corpore. Miserabilis ille homo cui peccatum regnat, qui tali se tradit regi, despiciens regnum Dei, et subjiciens se voluptati. Propterea voluptatis amator, non est amator Dei. Et secundum Apostolum de quibusdam dicitur : Amantes voluptatem magis quam Deum. Et quidem idipsum non de his dictum est, qui omnino sunt infideles, sed de his qui intrinsecus commorantur, voluptatem
1. As long as king Uzziah lived, the prophet Isaiah could not see the vision. For Uzziah was a sinner, and doing evil before the sight of the Lord, and acting against the will of the divine law. He entered the temple and the Holy of Holies, and on this account was covered with leprosy on his forehead, so that going outside the city he was reckoned among the unclean. Such a prince of the soul, therefore, must die, that we may be able to see the vision of God. For not in vain is it written (chap. 6:1): And it came to pass in the year in which king Uzziah died, I saw the Lord. To each one of us Uzziah or Pharaoh lives, and we do not sigh while doing Egyptian works. But if he dies, then we sigh, as it is written in Exodus. If Uzziah lives, we do not see the glory of God; but if he dies, then immediately when Uzziah dies we see the glory of God, provided only this be so, that there reign in us the word of Him Who said: But I have been established king by Him (Ps. 2:6), and that wrath do not reign. There is indeed a king of sin also. The Apostle, knowing this, says: Let not sin therefore reign in your mortal body (Rom. 6:12). Miserable is that man over whom sin reigns, who surrenders himself to such a king, despising the kingdom of God, and subjecting himself to pleasure. Therefore a lover of pleasure is not a lover of God. And according to the Apostle it is said of certain persons: Lovers of pleasure more than of God (2 Tim. 3:4). And indeed this very thing was said not of those who are altogether unbelievers, but of those who abide within, loving pleasure
Editors' notes and page, col. 219
Footnotes
(25) ‹anchor: not visible› · call in col 219
I Cor. XV, 41.
1 Corinthians 15:41.
(printed under page 115)
(26) ‹anchor: not visible› · call in col 219
ibid. 44.
Same place, verse 44.
(printed under page 115)
(27) ‹anchor: rex ab eo› · call in col 219
Psal. II, 6.
Psalm 2:6.
(printed under page 115)
(28) ‹anchor: mortali vestro corpore› · call in col 219
Rom. VI, 12.
Romans 6:12.
(printed under page 115)
(29) ‹anchor: magis quam Deum› · call in col 219
II Tim. III, 4.
2 Timothy 3:4.
(printed under page 115)
(80) ‹anchor: not visible› · 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 St Peter of Selincourt, of the Premonstratensian order.
(printed under page 115)
(81) ‹anchor: 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)
- other: a full-width band stands across cols 219/220 in mid-page: the 1 paragraph(s) above it in col 220 are set here, after the 1 above it in col 219 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
- other: the column opens with the end of the previous work (another unit); not set here: the unit begins at HOMILIA I.
magis quam Deum amantes, qui habent figurationem pietatis, virtutem autem ejus negantes. Haec propter mortem regis Oziae, post cujus interitum vidisse se ait visionem propheta. Quae est autem visio? Vidi Dominum sedentem super thronum excelsum et elevatum, etc. Non omnis qui videt Deum, videt eum sedentem super thronum excelsum et elevatum. Scio alium prophetam vidisse Dominum, et vidisse eum super thronum sedentem, sed non excelsum, neque elevatum. Disserens scripturam Daniel, dicit : Throni positi sunt, et non erat excelsus ille thronus. Et : Veniam, ut sedeam ad judicandum populum in valle Josaphat. Ergo hic in valle sedit, et in valle eum judicaturus est, quem est condemnaturus. Aliud autem est videre eum sedentem super thronum excelsum et elevatum. Et in Michaea egreditur, et descendit Deus. Et ut videat Sodomam, descendit. Descendens, ait, videbo si secundum clamorem eorum venientem ad me consummaverunt. Igitur Deus aliquando sursum, aliquando deorsum juxta dignitatem videtur negotiorum. Vidi ergo Dominum, Isaias ait, sedentem super thronum excelsum et elevatum. Si video Deum in his qui hic sunt regnantem, non eum video super thronum excelsum et elevatum. Si video eum regnantem coelestibus virtutibus, video eum sedentem super thronum excelsum et elevatum. Quid est quod dicit coelestibus virtutibus? Throni, dominationes, principatus, potestates, virtutes coelestes sunt. Et si video eum, quomodo eis regnet in verbo, vidi Dominum sedentem super thronum excelsum et elevatum. Et plena erat domus gloria
more than God, having a form of godliness, but denying the power thereof (2 Tim. 3:4–5). These things on account of the death of king Uzziah, after whose death the prophet says that he saw the vision. And what is the vision? I saw the Lord sitting upon a throne high and lifted up, and so forth. Not everyone who sees God sees Him sitting upon a throne high and lifted up. I know that another prophet saw the Lord, and saw Him sitting upon a throne, yet not high, nor lifted up. Expounding the Scripture, Daniel says: Thrones were set (Dan. 7:9), and that throne was not high. And: I will come, to sit to judge the people in the valley of Jehoshaphat (Joel 3:2, 12). Therefore here He sat in a valley, and in a valley He is about to judge him whom He is about to condemn. But it is another thing to see Him sitting upon a throne high and lifted up. And in Micah God goes forth, and comes down (Mic. 1:3). And in order that He may see Sodom, He comes down. Coming down, He says, I will see whether according to their cry that comes unto Me they have consummated their works (Gen. 18:21). Therefore God is seen sometimes above, sometimes below, according to the worthiness of the affairs. I saw therefore the Lord, Isaiah says, sitting upon a throne high and lifted up. If I see God reigning in those who are here, I do not see Him upon a throne high and lifted up. If I see Him reigning over the heavenly powers, I see Him sitting upon a throne high and lifted up. What is meant by what he calls the heavenly powers? Thrones, dominions, principalities, authorities, are heavenly powers. And if I see Him, how He reigns over them in the word, I saw the Lord sitting upon a throne high and lifted up. And the house was full of His glory.
Editors' notes and page, col. 220
Footnotes
(30) ‹anchor: virtutem autem ejus negantes› · call in col 220
ibid. seqq.
Same place, and the verses following.
(printed under page 115)
(31) ‹anchor: Throni positi sunt› · call in col 220
Dan. VII, 9.
Daniel 7:9.
(printed under page 115)
(32) ‹anchor: in valle Josaphat› · call in col 220
Joel. III, 2, 12.
Joel 3:2, 12.
(printed under page 115)
(33) ‹anchor: et descendit Deus› · call in col 220
Mich. I, 3.
Micah 1:3.
(printed under page 115)
(34) ‹anchor: me consummaverunt› · call in col 220
Gen. XVIII, 21.
Genesis 18:21.
(printed under page 115)
(82) ‹anchor: 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)
- other: the 1 paragraph(s) of this column above the full-width band are set under col 219 (reading order, moved on receipt)
ejus. Sursum quoque elevatus est thronus ejus plenaque est domus gloria ejus. Non arbitror, quia plena est domus gloria ejus, haec quae in terra est. Domini est terra et plenitudo ejus. Plenitudinem autem gloriae Dei non invenies in praesenti : sed si quis aedificaverit templum Deo, videbitur gloria Dei, et si servat hoc quod dictum est, plena domus videtur gloria Dei. Nescio autem an sic domus gloria compleatur. Et in Levitico quantum ad praesens pertinet negotium, Deo largiente, legitur in collecta quae sequitur, quia praecepit Dominus quaedam fieri ut videatur Domini gloria. Nec unquam apparebit gloria Dei, si non haec fiant. Cognoscimus autem illa cum lecta fuerint.
Upwards also has His throne been lifted up, and full is the house of His glory. I do not think that the house which is full of His glory is this one which is on earth. The earth is the Lord's and the fulness thereof (Ps. 23:1). Yet the fulness of the glory of God you will not find at present: but if anyone has built a temple to God, the glory of God will be seen, and if he keeps this that has been said, the house is seen full of the glory of God. Yet I do not know whether the house is thus filled with glory. In Leviticus also, so far as pertains to the present business, by God's bounty, it is read in the lesson that follows, that the Lord commanded certain things to be done in order that the glory of the Lord might be seen. Nor will the glory of God ever appear, if these things be not done. And we recognize them when they have been read.
2. Vers. 2. Et seraphim stabant in circuitu ejus, sex alae uni, et sex alae alteri. Duo video seraphim : et unumquodque eorum in semetipso habens sex alas. Deinde dispositio alarum. Et duabus quidem alis velabant faciem, non propriam, sed Dei; duabus alis velabant pedes, non proprios, sed Dei; duabus autem alis volabant. Juxta quod scriptum est, contrarium sibi videtur. Si stabant, volare non poterant. Scriptum vero est : Seraphim duo stabant in circuitu ejus, sex alae uni et sex alae alteri : et duabus quidem velabant faciem, et duabus velabant pedes, et duabus volabant, et clamabant alter ad alterum. Verum haec seraphim quae circa Deum sunt, quae sola cognitione dicunt : Sanctus, sanctus, sanctus, propter hoc servant mysterium Trinitatis, quia et ipsa sunt sancta. His enim in omnibus quae sunt, sanctius nihil est. Et non leviter dicunt alter ad alterum : Sanctus, sanctus, sanctus, sed salutarem omnibus confessionem clamore pronuntiant. Quae sunt ista duo seraphim? Dominus meus Jesus et Spiritus sanctus. Nec putes Trinitatis dissidere naturam, si nominum servantur officia. Operiebant faciem Dei. Exordium enim Dei ignotum est. Sed et pedes. Novissimum enim quod in Deo nostro est non comprehenditur. Sola enim media videntur. Ante ista quae fuerint, nescio; ex iis quae sunt, intelligo Deum. Post ista quae futura sunt, juxta quod futura sunt, nescio. Quis pronuntiavit ei? dixit Ecclesiastes. Annuntiate mihi priora et novissima quae erunt, et dicam quoniam dii estis. Hinc et Isaias ait : Priora annuntiate nobis, et ponemus cor nostrum, et sciemus, et novissima eorum quae ventura sunt indicate nobis. Quae ventura sunt, in futurum nuntiate, et dicemus quoniam dii estis. Ex quo si quis dixerit praeterita, et poterit novissima dicere : Deus est : quis ergo potest dicere praeter seraphim : Sanctus, sanctus, sanctus? Seraphim autem nudaverunt quamdam partem Dei, ut ita dicam, medietatem
2. Verse 2. And seraphim stood round about Him, six wings to one, and six wings to the other. I see two seraphim: and each one of them having in itself six wings. Next, the arrangement of the wings. And with two wings indeed they covered the face, not their own, but God's; with two wings they covered the feet, not their own, but God's; and with two wings they flew. According to what is written, it seems contrary to itself. If they stood, they could not fly. Yet it is written: Two seraphim stood round about Him, six wings to one and six wings to the other: and with two indeed they covered the face, and with two they covered the feet, and with two they flew, and they cried one to the other. Truly these seraphim that are around God, that with sole knowledge say: Holy, holy, holy, on this account preserve the mystery of the Trinity, because they themselves also are holy. For among all things that are, nothing is holier than these. And not lightly do they say one to the other: Holy, holy, holy, but with a cry they proclaim a confession salutary to all. What are those two seraphim? My Lord Jesus and the Holy Spirit. And do not suppose that the nature of the Trinity is at variance, if the offices of the names are preserved. They covered the face of God. For the beginning of God is unknown. And the feet also. For the last thing that is in our God is not comprehended. For only the middle things are seen. What things were before these, I do not know; from the things that are, I understand God. What things are to be after these, according as they are to be, I do not know. Who hath declared it to him? said Ecclesiastes (Eccl. 6:12). Declare to me the former things and the last things that shall be, and I will say that ye are gods. Hence Isaiah also says: Declare to us the former things, and we will set our heart, and we shall know, and show us the last things of those that are to come. Declare the things that are to come hereafter, and we shall say that ye are gods (Isa. 41:22–23). Wherefore if anyone has told the things past, and shall be able to tell the last things, He is God: who then is able to say, save the seraphim: Holy, holy, holy? Now the seraphim laid bare a certain part of God, so to speak, His middle
Editors' notes and page, col. 221
Footnotes
(35) ‹anchor: not visible› · call in col 221
Psal. XXIII, 1.
Psalm 23(24):1.
(printed under page 116)
(36) ‹anchor: quoniam dii estis› · call in col 221
Isa. xli, 22, 23.
Isaiah 41:22, 23.
(printed under page 116)
(83) ‹anchor: Spiritus sanctus› · call in col 221
Quae sunt ista duo seraphim? Dominus meus Jesus et Spiritus sanctus. Vide not. ad tom. I, p. 61. Quod additur: Nec putes Trinitatis dissidere naturam, si nominum servantur officia, id de suo addidit Hieronymus, teste Rufino, lib. ii. Invectiv. in Hieronymum.
"Who are these two seraphim? My Lord Jesus and the Holy Spirit." See the note on vol. I, p. 61. What is added, "Do not think that the nature of the Trinity is divided if the offices of the names are kept distinct," Jerome added on his own account, as Rufinus testifies in Book II of the Invective against Jerome.
(printed under page 116)
(84) ‹anchor: Trinitatis dissidere› · call in col 221
Codex majoris monasterii Turon., dissidere, libb. editi, deserere.
The codex of Marmoutier at Tours reads dissidere; the printed books, deserere.
(printed under page 116)
Page
- running head: 221 IN ISAIAM HOMIL
- marginal letters: A ria ejus. Sursum; B alae uni, et; C nihil est. Et; D ait : Priora annuntiate
- old-edition numerals: 107 after scriptum
- other: Latin only, no Greek printed; begins with ria (continuation of glo- from col. 220); in section 2 line 2 first letters of alae uni slightly damaged at left margin; medie- split at column break (continues in col. 222)
- other: the word medietatem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 222
ejus, et clamabant aliud ad aliud assistentia Deo, atque dicentia : Sanctus, sanctus, sanctus. Stant igitur et moventur, stant cum Deo, moventur demonstrantia Deum. Intellige enim quia velant faciem, velant pedes, non moventur quae velata sunt, non velantur quae volant, et dicunt (vers. 3) : Sanctus, sanctus, sanctus Dominus Deus Sabaoth, plena est omnis terra gloria ejus. Domini mei Jesu Christi nuntiatur adventus, nunc itaque plena est omnis terra gloria ejus. Aut certe necdum plena est, sed futurum ut impleatur, cum expleta fuerit oratio, qua Patrem nos ipse Dominus jussit orare. Cum oraveritis, inquiens, dicite : Pater noster qui es in coelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua sicut in coelo et in terra. Adhuc in coelo voluntas est Patris, in terris necdum voluntas ejus expleta est, ut ipse Jesus juxta dispensationem carnis quam induerat, ait : Dedit mihi universam potestatem, ut in coelo et in terra. Nunquid potestatem non haberet in terra is qui habebat in coelis? et aliquid de mundo acciperet, qui in sua venerat? Sed ut ita crederetur Deus in terra, quomodo credebatur in coelo, ergo accepit potestatem homo Christus, quam ante non habuit, et usque ad praesens necdum habet in terra omnium potestatem. In his quippe qui peccant, necdum regnat, sed quando ei data est et horum potestas, cum ei subdita fuerint omnia, tunc complebitur potestas, et perambulabit subjiciens sibi omnia. Quidam autem necdum volunt subjici ei, verum adhuc inimicis ejus subjiciuntur. Nos porro dicamus : Nonne Deo subjecta erit anima mea? Apud Deum enim salutare meum.
part, and cried one to the other standing by God, and saying: Holy, holy, holy. They stand, therefore, and they move; they stand with God, they move in showing God. For understand that they cover the face, they cover the feet, the things that are covered do not move, the things that fly are not covered, and they say (verse 3): Holy, holy, holy, Lord God of Sabaoth, all the earth is full of His glory. The coming of my Lord Jesus Christ is proclaimed, and therefore now all the earth is full of His glory. Or at least it is not yet full, but it is to be filled hereafter, when the prayer has been fulfilled wherewith the Lord Himself bade us pray to the Father. When ye pray, He says, say: Our Father Who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so also on earth (Matt. 6:9–10). Still the will of the Father is in heaven, on earth His will has not yet been fulfilled, as Jesus Himself, according to the dispensation of the flesh which He had put on, says: He hath given Me all authority, both in heaven and on earth (Matt. 28:18). Did He not have authority on earth Who had it in heaven? And did He receive something from the world, Who had come unto His own? But in order that God might so be believed on earth as He was believed in heaven, therefore the man Christ received authority which before He did not have, and even unto the present He does not yet have authority over all things on earth. For in those who sin He does not yet reign; but when authority over these also has been given to Him, when all things have been subjected to Him, then the authority will be completed, and He will walk about subjecting all things to Himself. Yet some do not yet wish to be subjected to Him, but are still subjected to His enemies. Let us, however, say: Shall not my soul be subject to God? For with God is my salvation (Ps. 61:2).
3. Vers. 2, 3, 4. Et duabus volabant, et dicebat alter ad alterum : Sanctus, sanctus, sanctus Dominus Deus Sabaoth, plena est omnis terra gloria ejus. Et elevatum est superliminare a voce qua clamabant, voce Jesu Christi et voce Spiritus sancti. Si aliquis e nobis clamantium audierit vocem Jesu Christi et Spiritus sancti, elevatur superliminare, et altius fit quam eo tempore cum elevatum est, cumque dictum est : Attollite portas principes vestras, et elevamini portae aeternales, et introibit rex gloriae.
3. Verses 2, 3, 4. And with two they flew, and one said to the other: Holy, holy, holy, Lord God of Sabaoth, all the earth is full of His glory. And the lintel was lifted up at the voice wherewith they cried, the voice of Jesus Christ and the voice of the Holy Spirit. If anyone of us hears the voice of Jesus Christ and of the Holy Spirit crying, the lintel is lifted up, and becomes higher than at that time when it was lifted up, and when it was said: Lift up your gates, ye princes, and be ye lifted up, ye everlasting gates, and the King of glory shall come in (Ps. 23:7).
4. Vers. 4. Et domus impleta est fumo. Ex remissione ignis cuncta impleta est domus. Fumus autem vapor ignis est. (vers. 5) Et dixi : O miser ego quoniam compunctus sum, quia cum sim homo, et immunda labia habeam! Non possum sentire quare humiliaverit seipsum Isaias. Verum dicit : testimonium enim dat Scriptura, quia ejus mundantur labia ab uno ex seraphim qui missus est ad auferenda ejus peccata. Unus autem ex seraphim Dominus
4. Verse 4. And the house was filled with smoke. From the abatement of the fire the whole house was filled. For smoke is the vapour of fire. (verse 5) And I said: O wretched man that I am, because I am pricked to the heart, because being a man, I also have unclean lips! I cannot perceive why Isaiah humbled himself. He speaks the truth: for Scripture bears witness that his lips are cleansed by one of the seraphim who was sent to take away his sins. Now one of the seraphim is my Lord
Editors' notes and page, col. 222
Footnotes
(37) ‹anchor: not visible› · call in col 222
Matth. VI, 9, 10.
Matthew 6:9, 10.
(printed under page 116)
(38) ‹anchor: not visible› · call in col 222
Matth. XXVIII, 18.
Matthew 28:18.
(printed under page 116)
(39) ‹anchor: erit anima mea› · call in col 222
Psal. LXI, 2.
Psalm 61(62):2.
(printed under page 116)
(40) ‹anchor: introibit rex gloriae› · call in col 222
Psal. XXIII, 7.
Psalm 23(24):7.
(printed under page 116)
(85) ‹anchor: not visible› · call in col 222
Mss., haberet; edit., habet.
The manuscripts read haberet; the editions, habet.
(printed under page 116)
Page
- running head: ISAIAM HOMILIA I. 222
- marginal letters: A tatem ejus, et; B Adhuc in coelo; C Quidam autem necdum; D sione ignis cuncta
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with tatem (continuation of medie- from col. 221)
meus Jesus Christus est, qui ad auferenda peccata nostra a Patre missus est, et dicit : Ecce abstuli iniquitates tuas, et peccata tua circummundavi. Nec putes naturae contumeliam, si Filius a Patre mittitur. Denique ut unitatem deitatis in Trinitate cognoscas, solus Christus in praesenti lectione nunc peccata dimittit, et tamen certum est a Trinitate peccata dimitti. Qui enim in uno crediderit, credit in omnibus. Deferatur ergo mihi de altario coelesti forceps ut tangat labia mea. Forceps Domini si tetigit labia mea, mundat ea. Et si mundaverit ea, et circumciderit a vitiis, ut nuper diximus, aperiam verbo Dei os meum, nec ulterius sermo immundus exiet ex ore meo : quia cum sim homo, et immunda labia habeam, in medio quoque populi immunda labia habentis habito. Seraphim quod missum fuit, mundavit labia prophetae, non mundavit autem labia populi. Confessus est enim ipse immunda labia se habere, et in medio populi immunda labia habentis habitare. Sed hoc quod missum est seraphim, non judicavit dignos esse de populo, ut et illorum labia emundaret, et idcirco adhuc impie agunt, idcirco adhuc Domino meo Jesu Christo repugnant, adhuc ei maledicunt immundis labiis. Ego autem precor, ut veniens seraphim emundet labia mea.
Jesus Christ, Who was sent by the Father to take away our sins, and says: Behold, I have taken away your iniquities, and have cleansed your sins round about. And do not suppose it an insult to His nature if the Son is sent by the Father. Finally, that you may know the unity of the Godhead in the Trinity, Christ alone in the present lesson now forgives sins, and yet it is certain that sins are forgiven by the Trinity. For he who believes in One believes in All. Let the tongs therefore be brought down to me from the heavenly altar, that they may touch my lips. If the tongs of the Lord have touched my lips, they cleanse them. And if they have cleansed them, and circumcised them from vices, as we said lately, I will open my mouth to the word of God, nor shall an unclean word go forth any further out of my mouth: because though I am a man, and have unclean lips, I dwell also in the midst of a people having unclean lips. The seraph that was sent cleansed the lips of the prophet, but did not cleanse the lips of the people. For he himself confessed that he had unclean lips, and dwelt in the midst of a people having unclean lips. But this seraph that was sent did not judge those of the people to be worthy that He should cleanse their lips also, and on that account they still act ungodly, on that account they still resist my Lord Jesus Christ, they still curse Him with unclean lips. But I pray that the seraph coming may cleanse my lips.
5. Et regem Dominum Sabaoth vidi oculis meis. Cur non dicamus in praesenti traditionem quamdam Judaeorum verisimilem quidem, nec tamen veram, et solutionem ejus quare non inveniamus? Aiunt ideo Isaiam esse sectum a populo, quasi legem praevaricantem, et extra Scripturas annuntiantem. Scriptura enim dicit : Nemo videbit faciem meam, et vivet. Iste vero ait : Vidi Dominum Sabaoth. Moyses, aiunt, non vidit, et tu vidisti. Et propter hoc eum secuerunt, et condemnaverunt eum ut impium. Non enim sciebant quia duabus alis velaverunt faciem Dei seraphim. Vidi Dominum, sed faciem non vidit Isaias, nec Moyses vidit. Posteriora vidit, ut scriptum est, Moyses. Verumtamen vidit Dominum, etsi faciem ejus non vidit. Et hic ergo vidit, licet faciem non viderit. Male igitur condemnaverunt prophetam. (vers. 5, 6) Et regem Dominum Sabaoth vidi oculis meis, et missus est ad me unus de seraphim. Non est unus Domini mei Jesu Christi adventus quo descendit ad terras : et ad Isaiam venit, et ad Moysen venit, et ad populum venit, et ad unumquemque prophetarum venit; neque tu timeas : etiam si jam coelo receptus est, iterum veniet. Quia autem et ante praesentiam carnalem ad homines venerit, ipsum accipe testem denuntiantem atque dicentem : Hierusalem, Hierusalem, quae occidis prophetas, et lapidas eos qui missi sunt ad te, quoties volui colligere filios tuos. Quoties volui. Non dicit, non vidi te nisi isto adventu : sed dicit, quoties volui. Et per singulos
5. And the King, the Lord of Sabaoth, I have seen with mine eyes. Why should we not mention at present a certain tradition of the Jews, plausible indeed, yet not true, and why should we not find its solution? They say that Isaiah was sawn asunder by the people for this reason, as though transgressing the law, and proclaiming things outside the Scriptures. For the Scripture says: No man shall see My face, and live (Exod. 33:20). Whereas this man says: I have seen the Lord of Sabaoth. Moses, they say, did not see, and have you seen? And on account of this they sawed him asunder, and condemned him as ungodly. For they did not know that with two wings the seraphim covered the face of God. I have seen the Lord, yet Isaiah did not see His face, nor did Moses see it. Moses saw His back parts, as it is written. Nevertheless he saw the Lord, even though he did not see His face. This man also therefore saw, although he did not see His face. Wrongly therefore did they condemn the prophet. (verses 5, 6) And the King, the Lord of Sabaoth, I have seen with mine eyes, and there was sent unto me one of the seraphim. There is not one coming only of my Lord Jesus Christ whereby He came down to earth: both to Isaiah He came, and to Moses He came, and to the people He came, and to each one of the prophets He came; neither do you fear: even if He has now been received into heaven, He will come again. And that even before His bodily presence He came to men, take Himself as witness declaring and saying: Jerusalem, Jerusalem, that kills the prophets, and stones them that have been sent unto you, how often would I have gathered your children together (Matt. 23:37). How often would I. He does not say, I did not see you save at this coming: but He says, how often would I. And turning Himself through each one
Editors' notes and page, col. 223
Footnotes
(41) ‹anchor: et vivet› · call in col 223
Exod. XXXIII, 20.
Exodus 33:20.
(printed under page 117)
(42) ‹anchor: colligere filios tuos› · call in col 223
Matth. XXIII, 37.
Matthew 23:37.
(printed under page 117)
(86) ‹anchor: Non est unus› · call in col 223
Non est unus Domini mei Jesu Christi adventus, etc. Vide lib. ii Origenian., quaest. 3, num. 2.
"There is not just one coming of my Lord Jesus Christ," etc. See Book II of the Origeniana, question 3, no. 2.
(printed under page 117)
Page
- running head: 223 ORIGENIS
- marginal letters: A meus Jesus Christus; B bia habentis habito.; C et solutionem ejus; D unus de seraphim.
- old-edition numerals: 108 after se
- other: Latin only, no Greek printed
prophetarum convertens se, ego, inquit, eram Christus, qui loquebar per prophetas. Dixi, neque tu timeas, et nunc mittitur Jesus Christus. Non mentitur. Vobiscum sum, ait Dominus, omnes dies usque ad consummationem saeculi. Non mentitur. Ubi duo vel tres collecti sunt in nomine meo, et ego sum in medio eorum. Quoniam igitur praesto est, et assistit Jesus Christus, et paratus est et praecinctus summus sacerdos offerre Patri interpellationes nostras, surgentes per ipsum sacrificia Patri offeramus. Ipse enim propitiatio est pro peccatis nostris, cui est gloria et imperium in saecula saeculorum. Amen.
of the prophets, I, He says, was the Christ, Who spoke through the prophets. I have spoken, neither do you fear, even now Jesus Christ is sent. He does not lie. I am with you, says the Lord, all the days even unto the consummation of the age (Matt. 28:20). He does not lie. Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:20). Since therefore Jesus Christ is at hand, and stands by, and the High Priest is ready and girded to offer our intercessions to the Father, rising up let us offer sacrifices through Him to the Father. For He Himself is the propitiation for our sins, to Whom belongs glory and sovereignty unto the ages of ages. Amen.
HOMILIA II.
HOMILY II.
De eo quod scriptum est : Ecce virgo in utero concipiet, etc. (cap. VII).
On that which is written: Behold, a virgin shall conceive in the womb, and so forth (chap. 7).
1. Quantum ad dictum attinet, verecunde fecit Achaz cum ei fuisset imperatum, ut peteret signum in profundum aut in excelsum, et rationem reddidit cur petere noluerit. Ait quippe (cap. VII, vers. 12) : Non petam, et non tentabo Dominum. Est tamen super hoc verbo culpatus, et dicitur ad eum (vers. 13) : Audite nunc, domus David. Nunquid modicum vobis praestare certamen hominibus, et quomodo Domino praestatis certamen? Deinde dicitur haec repromissio (vers. 14) : Ideo Dominus ipse dabit vobis signum. Ecce virgo in utero accipiet, et pariet filium, et vocabis nomen ejus Emmanuel. Haec exponantur, et de reliquis videbimus, indigentes et in illis gratia Dei ut manifestentur. Jubetur ut petat signum, non simpliciter, sed sibi ipsi. Sermo quippe ait (vers. 11) : Pete tibi signum a Domino Deo tuo in profundum aut in excelsum. Propositum est signum Dominus meus Jesus Christus. Hoc enim est signum quod jubetur ut sibi postulet in profundum aut in excelsum. In profundum quidem, quia qui descendit, ipse est. In excelsum vero, quia qui ascendit super omnes coelos, ipse est. Mihi autem hoc signum propositum Dominus meus Jesus Christus in profundum et in excelsum, nihil prodest, si non mihi fiat mysterium de profundo et excelso ejus. Cum enim ego recepero mysterium de Christo Jesu, de profundo et excelso, tunc accipiam signum secundum praeceptum Domini, et dicetur mihi quasi habenti in memetipso profundum et excelsum : Neque dixeris in corde tuo : Quis ascendit in coelum? Hoc est Christum deducere. Aut quis descendit in abyssum? Hoc est Christum ex mortuis reducere Juxta est verbum tuum vehemens in ore tuo, et in corde tuo. Praecipitur ergo nobis omnibus, ut petamus nobis hoc signum, ut nobis utile fiat signum quod dat Dominus Deus in profundum et in excelsum. Si quis autem est qui sciat, et rationabili contemplatione cognoscat hoc quod dictum est, in profundum et in excelsum, non disjunctive esse dictum, significat enim hoc quod utrumque
1. So far as pertains to the saying, Ahaz acted modestly when he had been commanded to ask for a sign in the depth or in the height, and rendered a reason why he was unwilling to ask. For he says (chap. 7:12): I will not ask, and I will not tempt the Lord. Nevertheless he was blamed over this word, and it is said to him (verse 13): Hear ye now, O house of David. Is it a small thing for you to offer a contest to men, and how do ye offer a contest to the Lord? Next this promise is spoken (verse 14): Therefore the Lord Himself shall give you a sign. Behold, a virgin shall conceive in the womb, and shall bear a son, and you shall call His name Emmanuel. Let these things be expounded, and we shall see about the rest, needing in them also the grace of God that they may be made manifest. He is bidden to ask for a sign, not simply, but for himself. For the word says (verse 11): Ask for yourself a sign from the Lord your God in the depth or in the height. The sign set forth is my Lord Jesus Christ. For this is the sign which he is bidden to demand for himself in the depth or in the height. In the depth indeed, because He Who descended is the Same. And in the height, because He Who ascended above all the heavens is the Same. Yet to me this sign set forth, my Lord Jesus Christ in the depth and in the height, profits nothing, unless the mystery of His depth and height be wrought for me. For when I have received the mystery concerning Christ Jesus, concerning the depth and the height, then I shall receive the sign according to the commandment of the Lord, and it will be said to me as having in myself the depth and the height: Say not in your heart: Who hath ascended into heaven? that is, to bring Christ down. Or who hath descended into the abyss? that is, to bring Christ up again from the dead. The word is nigh you, exceeding strong, in your mouth and in your heart (Rom. 10:6–8). All of us therefore are commanded to ask for ourselves this sign, that the sign which the Lord God gives in the depth and in the height may become profitable to us. And if there is anyone who knows, and by rational contemplation recognizes that this which was said, in the depth and in the height, was not said disjunctively, for this signifies that bothare
Editors' notes and page, col. 224
Footnotes
(43) ‹anchor: not visible› · call in col 224
Matth. XXVIII, 20.
Matthew 28:20.
(printed under page 117)
(44) ‹anchor: not visible› · call in col 224
Matth. XVIII, 19.
Matthew 18:19.
(printed under page 117)
(45) ‹anchor: in corde tuo› · call in col 224
Rom. X, 6, [rest of reference beyond the image edge]
Romans 10:6, [rest of reference not visible].
(printed under page 117)
Page
- running head: ORIGENIS 224
- marginal letters: A prophetarum convertens; B De eo quod; C in illis gratia; D tur mihi quasi
- old-edition numerals: (none)
- other: Latin only, no Greek printed; utrum- split at column break (continues in col. 225)
possit. Pete tibi signum a Domino in profundum et in excelsum. Et in promissione autem dixit Apostolus : Ut cognoscamus quid sit profundum et excelsum, et longitudo, et latitudo. Et dixit Achaz : Non petam. Incredulus fuit. Dixit enim : Pete tibi ipsi. Populus autem usque hodie non petit signum, propterea non habet illum, et praebet Domino certamen populus qui non recipit Dominum meum Jesum Christum. Deinde alia sequitur quaestio. Isto enim dicente : Non petam, neque tentabo Dominum; et aestimante tentationem esse si peteret signum, ait : Audite nunc, domus David. Nunquid vobis modicum est praestare certamen hominibus, et quomodo Domino praestatis certamen? Non praestat autem certamen Domino, neque hominibus eum arbitror praestare certamen qui petit signum in profundum aut in excelsum. Certamen quippe Dei est, quomodo salvet hominem. Non praestat igitur certamen Domino qui confugit ad salutem. Qui vero Domino certante ut salvet hominem, fugit a salute, et procul recedit a Domino, praestat Domino certamen. Ideo dabit Dominus ipse vobis signum. Ecce virgo in utero accipiet, et pariet filium, et vocabis nomen ejus Emmanuel. Veritas exemplarium prophetae hujus dicit, vocabis. In Matthaeo porro scimus lectitari : Et vocabitur nomen ejus Emmanuel. Non possumus dicere, quia oporteat minus aliquid facere de propheta. Quomodo vero Evangelium hanc habet scripturam? Utrum ab aliquo non intelligente, et ad faciliora currente, quomodo et in aliis multis factum est; an sic a principio, ut dicat forsitan aliquis editum esse Evangelium; qui vult deliberet. Propheta quidem manifeste habet, et vocabis nomen ejus Emmanuel. Novi quemdam in exordio scripturarum Evangelii legentem : Et vocabis nomen ejus Emmanuel, dixisse intra seipsum : Quid est, vocabis? Quis vocabit? Achaz. Et quomodo potuit Achaz de Salvatore qui post generationes multas venit, audire : Vocabis nomen ejus Emmanuel; atque ita pro eo quod est, vocabis, scripsisse, vocabitur. Sed vide quia non Achaz dicitur : Et vocabis nomen ejus Emmanuel, sed domui David vide manifeste dictum : Audite nunc, domus David : Nunquid modicum vobis est praestare certamen hominibus, et quomodo Domino praestatis certamen? Ideo dabit Dominus ipse vobis signum. Ecce virgo in utero concipiet, et pariet filium, et vocabis nomen ejus Emmanuel. Sed quando itaque non intelligimus hoc quod dictum est, nihil ex eo minus faciamus, neque ad faciliora curramus, sed exspectemus donec gratia Dei subjiciat nobis per illuminationem scientiae explanationem quaestionis;
possible. Ask for yourself a sign from the Lord in the depth and in the height. And in the promise also the Apostle said: That we may know what is the depth and the height, and the length, and the breadth (Eph. 3:18). And Ahaz said: I will not ask. He was unbelieving. For he said: Ask for yourself. And the people even until today does not ask for a sign; therefore it does not have Him, and the people that does not receive my Lord Jesus Christ offers a contest to the Lord. Next another question follows. For when this man says: I will not ask, neither will I tempt the Lord; and reckons that it would be a temptation if he asked for a sign, he says: Hear ye now, O house of David. Is it a small thing for you to offer a contest to men, and how do ye offer a contest to the Lord? Now he who asks for a sign in the depth or in the height does not offer a contest to the Lord, nor do I think that he offers a contest to men. For the contest of God is how He may save man. Therefore he who flees for refuge to salvation does not offer a contest to the Lord. Whereas he who, while the Lord is contending to save man, flees from salvation, and departs far from the Lord, offers a contest to the Lord. Therefore the Lord Himself shall give you a sign. Behold, a virgin shall conceive in the womb, and shall bear a son, and you shall call His name Emmanuel. The true text of the copies of this prophet says, you shall call. In Matthew, however, we know that it is read: And His name shall be called Emmanuel (Matt. 1:23). We cannot say that one ought to make somewhat less of the prophet. How then does the Gospel have this reading? Whether from someone not understanding, and running to what is easier, as has been done in many other places also; or whether the Gospel was thus published from the beginning, as someone will perhaps say; let him who wills consider. The prophet indeed manifestly has, and you shall call His name Emmanuel. I know a certain man who, reading in the beginning of the scriptures of the Gospel: And you shall call His name Emmanuel, said within himself: What is, you shall call? Who shall call? Ahaz. And how could Ahaz hear concerning the Saviour, Who came after many generations: You shall call His name Emmanuel; and so instead of what is written, you shall call, wrote, shall be called. Yet see that it is not said to Ahaz: And you shall call His name Emmanuel, but see that it is manifestly said to the house of David: Hear ye now, O house of David: Is it a small thing for you to offer a contest to men, and how do ye offer a contest to the Lord? Therefore the Lord Himself shall give you a sign. Behold, a virgin shall conceive in the womb, and shall bear a son, and you shall call His name Emmanuel. When therefore we do not understand this that has been said, let us take nothing away from it, nor run to what is easier, but let us wait until the grace of God supplies to us through the illumination of knowledge the explanation of the question;
Editors' notes and page, col. 225
Footnotes
(46) ‹anchor: not visible› · call in col 225
Ephes. III, 18.
Ephesians 3:18.
(printed under page 118)
(47) ‹anchor: nomen ejus Emmanuel› · call in col 225
Matth. I, 23.
Matthew 1:23.
(printed under page 118)
(87) ‹anchor: Et vocabitur› · call in col 225
In Matthaeo porro scimus lectitari: Et vocabitur, etc. Matth. I, 23, legitur in Graecis exemplaribus vel καλέσουσι, vel καλέσεις, vel καλέσετε, nusquam vero κληθήσεται. Hinc suspicor hoc loco Hieronymum interpretem habuisse vocabitis: quod postea amanuensium oscitantia mutatum fuerit in vocabitur. Uti Vulgata Latina habet Isaiae vii, 14. Caeterum juxta linguae Hebraicae idiotismum, sive καλέσουσι, sive καλέσεις, legatur, perinde est ac si legeretur κληθήσεται.
"But in Matthew we know it is read: And he shall be called," etc. At Matthew 1:23 the Greek copies read either καλέσουσι ("they shall call"), or καλέσεις ("you shall call"), or καλέσετε ("you [plural] shall call"), but nowhere κληθήσεται ("he shall be called"). Hence I suspect that in this place Jerome the translator had vocabitis ("you shall call"), which was afterwards changed into vocabitur ("he shall be called") by the carelessness of copyists, as the Latin Vulgate has at Isaiah 7:14. For the rest, by the idiom of the Hebrew language, whether καλέσουσι or καλέσεις is read, it is the same as if κληθήσεται were read.
(printed under page 118)
(88) ‹anchor: scientiae explanationem› · call in col 225
Mss., explanationem., edit., illuminationem.
The manuscripts read explanationem; the editions, illuminationem.
(printed under page 118)
Page
- running head: 225 IN ISAIAM HOMIL
- marginal letters: A que possit. Pete; B praestare certamen qui; C aliis multis factum; D certamen? Ideo dabit
- old-edition numerals: 109 before et aestimante
- other: Latin only, no Greek printed; begins with que (continuation of utrum- from col. 224); quae- split at column break (continues in col. 226)
aut certe rursum gratia Dei per quem vult illuminet nos, ut non ultra quaeramus, sed quaestio nostra solvatur. Si autem temere ad non intellecta prorumpimus, nos ipsos causabimur. Quae est ergo domus David? Si David Christus est, ut frequenter probavi, domus David nos sumus Ecclesia Dei; et dicitur nobis qui Ecclesia sumus, ut non praestemus certamen Deo supra dictum, sed dante Domino signum suscipiamus illud. Nobis, non domui David ista dicuntur. Et prophetatur, quia si quis est domus David, vocabit nomen ejus Emmanuel. In adventu enim Christi sola Ecclesia nostra de Christo dicit : Nobiscum Deus. His ut dedit gratia Dei explanatis, alia jam quaeramus aenigmata.
or at least again may the grace of God illuminate us through whom He wills, so that we may seek no further, but our question may be solved. But if we rashly burst forth upon things not understood, we shall blame ourselves. What then is the house of David? If David is Christ, as I have frequently proved, we, the Church of God, are the house of David; and it is said to us who are the Church, that we should not offer to God the contest spoken of above, but when the Lord gives the sign we should receive it. To us, not to the house of David, are those things said. And it is prophesied that if anyone is of the house of David, he shall call His name Emmanuel. For at the coming of Christ our Church alone says of Christ: God with us. Now that these things have been explained as the grace of God has granted, let us now seek the other riddles.
2. Vers. 15. Butyrum et mel manducabit. Quomodo Christus prophetatur butyrum et mel comesturus? Si hoc fuerit expositum Domino tribuente, rursus ea quae sequuntur, aliam nobis ingerent quaestionem. Utinamque omnes faceremus illud quod scriptum est : Scrutamini Scripturas. Plura ex corporalibus cibis nominata sunt in Scripturis pro escis spiritalibus. Quasi modo nati parvuli rationabile et sine dolo lac desiderate. Ergo est sine dubio lac rationabile, et oportet nobis istiusmodi lac quaerere. Rursum in Proverbiis de melle scriptum : Mel inveniens comede quod sufficit, ne forte plenus evomas. Num curavit Spiritus sanctus de melle isto quod notum est, ne forte plus comedamus? Sed sentiens utique Spiritus sanctus mel spiritale ait : Mel inveniens comede quod sufficit. Quid autem sentiens Spiritus sanctus praecepit nobis, ut si inveniremus mel, invenibile est si quidem mel, comedamus quod sufficit? Vade, ait, ad apem, et disce quomodo operatrix est. Et inveniuntur prophetae apes esse. Fingunt siquidem ceras, et mella conficiunt, et si audienti mihi expedit dicere, favi eorum scripturae sunt quas reliquerunt. Et volens veni ad Scripturas, et inveni mel. Sed comede mel. Et in Proverbiis rursus dicitur : Bonus est enim favus, ut indulcentur fauces tuae. Putasne hoc dicit Spiritus sanctus, comede mel quod in usu est, bonum enim est? Ego non audeo dicere quia de melle corporeo mihi praecipiat Spiritus sanctus, comede mel. Ecce non habeo, aut certe naturae hujusmodi sum, ut de melle comedere non possim : qua ratione mihi dicit, comede mel, et noli comedere carnes, sed comede, fili, mel, bonum est enim. Si videas apes prophetas, et opus eorum mella vel favos, tunc videbis quomodo pro dignitate sancti Spiritus intelligas, comede mel, fili, bonum est enim. Si quis meditatur eloquia divina, et nutritur sermonibus Scripturarum, complet mandatum divinum jubens,
2. Verse 15. Butter and honey shall He eat. How is Christ prophesied as about to eat butter and honey? If this has been expounded by the Lord's bestowal, again the things that follow will bring upon us another question. And would that we all did that which is written: Search the Scriptures (John 5:39). Many of the bodily foods have been named in the Scriptures for spiritual meats. As newborn babes, desire the reasonable and guileless milk (1 Pet. 2:2). Therefore there is without doubt a reasonable milk, and we ought to seek milk of this kind. Again in Proverbs it is written concerning honey: Finding honey, eat what suffices, lest haply being filled you vomit it up (Prov. 25:16). Did the Holy Spirit care about this honey that is well known, lest haply we should eat too much? Nay, certainly meaning spiritual honey the Holy Spirit says: Finding honey, eat what suffices. And meaning what did the Holy Spirit command us that if we found honey—since honey is indeed findable—we should eat what suffices? Go, He says, to the bee, and learn how she is a worker (Prov. 6:8). And the prophets are found to be bees. For they fashion wax, and make honey, and if as a hearer it is expedient for me to say so, their honeycombs are the scriptures which they have left behind. And wishing it I came to the Scriptures, and found honey. Yet eat honey. And in Proverbs again it is said: For the honeycomb is good, that your throat may be sweetened (Prov. 24:13). Do you suppose the Holy Spirit says this: Eat the honey that is in common use, for it is good? I do not dare to say that concerning bodily honey the Holy Spirit commands me, Eat honey. Behold, I do not have it, or at least I am of such a nature that I cannot eat of honey: on what ground does He say to me, Eat honey, and do not eat flesh, but eat honey, my son, for it is good? If you see that the bees are the prophets, and their work honey or honeycombs, then you will see how in accordance with the worthiness of the Holy Spirit you may understand, Eat honey, my son, for it is good. If anyone meditates on the divine oracles, and is nourished by the words of the Scriptures, he fulfils the divine commandment that bids,
Editors' notes and page, col. 226
Footnotes
(48) ‹anchor: not visible› · call in col 226
Joan. V, 39.
John 5:39.
(printed under page 118)
(49) ‹anchor: not visible› · call in col 226
I Petr. II, 2.
1 Peter 2:2.
(printed under page 118)
(50) ‹anchor: plenus evomas› · call in col 226
Prov. XXV, 16.
Proverbs 25:16.
(printed under page 118)
(51) ‹anchor: indulcentur fauces tuae› · call in col 226
Prov. XXIV, 13.
Proverbs 24:13.
(printed under page 118)
Page
- running head: ISAIAM HOMILIA II. 226
- marginal letters: A stionis; aut certe; B modo Christus prophetatur; C tiens Spiritus sanctus; D ut de melle
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with stionis (continuation of quae- from col. 225)
comede mel, fili; et faciens quod jussum est, potitur sermone qui sequitur, bonum est enim. Quia bonum est hoc mel, quod in Scripturis invenitur. Quod autem dicitur : Vade ad apem, istiusmodi est. Est quaedam, ut ita dicam, apis super apes : et quomodo inter apes rex quidam est qui nominatur esse rex, sic princeps apum Dominus est Jesus Christus, ad quem mittit me Spiritus sanctus ut comedam mel, bonum est enim, et favus ejus ut indulcentur fauces meae. Et forte subtiliores litterae favi erunt, mel vero est qui in his est intellectus. Iste porro qui est natus ex virgine Emmanuel, butyrum et mel manducat, et quaerit ab unoquoque nostrum butyrum manducare. Quomodo a singulis nostrum butyrum quaerit et mel, sermo edocebit. Opera nostra dulcia, sermones nostri suavissimi et utiles, mella sunt quae manducat Emmanuel, quae manducat iste qui natus est de virgine. Si vero sermones nostri amaritudine pleni sunt, ira, animositate, molestia, turpiloquio, vitiis, contentione, dedit in os meum fel, et non comedit ab his sermonibus Salvator. Comedet autem Salvator de sermonibus qui sunt apud homines, si fuerint sermones eorum mel. Approbemus hoc de Scripturis : Ecce sto ad ostium, et pulso. Si quis aperuerit mihi ostium, ingrediar ad eum, et coenabo cum illo et ille mecum. Igitur ipse pollicetur se ex nostris coenaturum nobiscum esse. Certum est autem quia et nos cum illo coenamus, si coenemus illum. Comedens quippe de nostris bonis sermonibus, operibus et intellectu, repascit nos suis escis spiritalibus, et divinis, et melioribus. Propterea quia beatum est suscipere Salvatorem, apertis ostiis principalis cordis nostri, praeparemus ei mella, et omnem coenam ejus; ut ipse nos ducat ad magnam coenam Patris in regno coelorum, quae est in Christo Jesu, cui est gloria et imperium in saecula saeculorum. Amen.
Eat honey, my son; and doing what was bidden, he obtains the word that follows, for it is good. Because good is this honey which is found in the Scriptures. And that which is said: Go to the bee, is of this sort. There is a certain bee, so to speak, above bees: and just as among bees there is a certain king who is named king, so the prince of bees is the Lord Jesus Christ, to Whom the Holy Spirit sends me that I may eat honey, for it is good, and His honeycomb, that my throat may be sweetened. And perhaps the more subtle letters will be the honeycombs, while the honey is the understanding that is in them. Moreover, this Emmanuel Who was born of the virgin eats butter and honey, and seeks from each one of us to eat butter. How He seeks butter and honey from each of us, the discourse will teach. Our sweet works, our most pleasant and profitable words, are the honey which Emmanuel eats, which this One eats Who was born of the virgin. But if our words are full of bitterness, wrath, animosity, trouble, filthy speaking, vices, contention, he has given gall into my mouth, and the Saviour does not eat of these words. But the Saviour will eat of the words that are among men, if their words are honey. Let us prove this from the Scriptures: Behold, I stand at the door, and knock. If anyone opens the door to Me, I will come in to him, and will sup with him, and he with Me (Rev. 3:20). Therefore He Himself promises that He will sup with us from our own things. And it is certain that we also sup with Him, if we sup upon Him. For eating of our good words, works, and understanding, He feeds us in turn with His own spiritual, divine, and better meats. Therefore, because it is blessed to receive the Saviour, having opened the doors of our ruling heart, let us prepare for Him honey, and all His supper; that He Himself may lead us to the great supper of the Father in the kingdom of heaven, which is in Christ Jesus, to Whom belongs glory and sovereignty unto the ages of ages. Amen.
HOMILIA III.
HOMILY III.
De septem mulieribus (cap. IV).
On the seven women (chap. 4).
1. Septem mulieres patiuntur opprobrium, et circumeunt quaerentes eum recipere, qui possit auferre opprobrium earum. Ipsae septem mulieres repromittunt ut suum panem manducent, et vestimentis suis operiantur. Non necesse habent panem ejus, sed nomen ejus qui opprobrium earum possit auferre. Non indigent vestimentis hominis quem assumunt. Meliora habent vestimenta quam potest eis homo praestare. Lautiores habent cibos, quam conditio potest humana largiri. Cujus ergo sint septem mulieres, et quod sit opprobrium earum, dignum est considerare. Septem mulieres una sunt, Spiritus enim Dei sunt. Et est ista una, septem sunt. Spiritus enim Dei est spiritus sapientiae et intellectus, spiritus consilii et virtutis, spiritus scientiae
1. Seven women suffer reproach, and go about seeking to receive him who is able to take away their reproach. The seven women themselves promise that they will eat their own bread, and be covered with their own garments. They do not need his bread, but the name of him who is able to take away their reproach. They do not stand in need of the garments of the man whom they take to themselves. They have better garments than a man can furnish to them. They have richer foods than the human condition can bestow. Whose then the seven women are, and what their reproach is, it is worthy to consider. The seven women are one, for they are the Spirit of God. Both this one exists, and they are seven. For the Spirit of God is the spirit of wisdom and of understanding, the spirit of counsel and of might, the spirit of knowledge
Editors' notes and page, col. 227
Footnotes
(52) ‹anchor: et ille mecum› · call in col 227
Apoc. III, 20.
Revelation 3:20.
(printed under page 119)
Page
- running head: 227 ORIGENIS
- marginal letters: A comede mel, fili;; B stra dulcia, sermones; C ctu, repascit nos; D ejus, sed nomen
- old-edition numerals: 110 after apum
- other: Latin only, no Greek printed; scien- split at column break (continues in col. 228)
et pietatis, spiritus timoris Domini. Ista sapientia patitur opprobrium a multis sapientiis insurgentibus in se. Iste verus intellectus sustinet opprobrium ab intellectibus falsis. Istud magnum consilium opprobratur a multis consiliis non bonis. Ista virtus maledicitur a quadam, quae cum non sit virtus, repromittit se esse virtutem. Ista scientia patitur opprobrium a quadam falsi nominis scientia nomen suum subripiente. Ista pietas exprobratur ab ea, quae cum se dicat esse pietatem, impietas est, et impios instruit. Iste timor patitur opprobrium ab eo qui putatur esse timor. Multi enim pollicentur divinum metum, sed non cum scientia metuunt. Quomodo ergo istae septem patiuntur opprobrium consideremus. Vide sapientiam saeculi hujus, vide sapientiam principum mundi hujus, quomodo exprobrant sapientiam Christi mei, et quomodo exprobrant sapientiam Judaismi veri, juxta quem nos circumcidimur spiritaliter, isti vero praeciduntur. Intellige itaque quomodo sapientia saeculi hujus et principum mundi istius, maledicunt sapientiae; et ob hoc quaeritur homo qui cum istis septem spiritalibus velut mulieribus sit, ut auferat earum opprobrium. Proprie unus est homo qui auferat earum opprobrium. Quis est iste homo? Jesus qui exivit juxta carnem de radice Jesse factus ex semine David secundum carnem, praedestinatus Filius Dei in virtute juxta spiritum justificationis. Exiit quippe virga de radice Jesse. Virga non est primogenitus omnis creaturae, virga non est qui in principio erat apud Deum Deus Verbum, sed virga de radice Jesse, qui juxta carnem natus est. Exiit ergo virga de radice Jesse, et flos de radice ejus ascendit. Quis est flos et quae est radix? Ambo enim in unum idipsum subjacent. Differentia autem est negotiorum. Nam si peccator es, non est tibi flos, neque videbis florem qui est ex radice Jesse. Veniet enim et ad te virga, quomodo discipulus virgae et floris loquitur. De virga quidem dicit : Quid vultis, in virga veniam ad vos? De flore vero : An in charitate Dei et spiritu mansuetudinis? Exiit ergo de radice Jesse virga sapientiae ei qui suppliciis plectitur, virga ei qui indiget increpatione, virga ei qui necesse habet ut arguatur; flos vero ei qui jam eruditus est, et non indiget dura correctione, vel certe non indiget poenis, sed valenti jam florere incipere, et ad perfectum fructum exire. Primum enim flos ostenditur, deinde post florem virga fit et ad fructum exit. Exiit virga de radice Jesse, et flos de radice ejus ascendet, et requiescent super eum septem mulieres, spiritus Domini, spiritus sapientiae et intellectus requiescet super eum. Spiritus enim sapientiae non requievit in Moyse, spiritus sapientiae non requievit in
and of godliness, the spirit of the fear of the Lord. This wisdom suffers reproach from many wisdoms rising up against her. This true understanding endures reproach from false understandings. This great counsel is reproached by many counsels that are not good. This might is reviled by a certain one which, though it is not might, promises that it is might. This knowledge suffers reproach from a certain knowledge falsely so called that steals away her name. This godliness is reproached by that which, though it says that it is godliness, is ungodliness, and instructs the ungodly. This fear suffers reproach from that which is supposed to be fear. For many profess divine fear, yet do not fear with knowledge. Let us consider, therefore, how these seven suffer reproach. See the wisdom of this age, see the wisdom of the rulers of this world, how they reproach the wisdom of my Christ, and how they reproach the wisdom of the true Judaism, according to which we are circumcised spiritually, whereas those men are cut off. Understand therefore how the wisdom of this age and of the rulers of this world revile wisdom; and on this account a man is sought who may be with these seven spiritual ones as women, that he may take away their reproach. Properly there is one man who can take away their reproach. Who is this man? Jesus, Who came forth according to the flesh from the root of Jesse, made of the seed of David according to the flesh, predestined the Son of God in power according to the spirit of justification (Rom. 1:3–4). For there came forth a rod out of the root of Jesse. The rod is not the firstborn of all creation, the rod is not God the Word Who in the beginning was with God, but the rod out of the root of Jesse is He Who was born according to the flesh. There came forth therefore a rod out of the root of Jesse, and a flower ascended out of his root (Isa. 11:1). Who is the flower and what is the root? For both underlie one and the same thing. Yet there is a difference of operations. For if you are a sinner, He is not a flower to you, nor will you see the flower that is out of the root of Jesse. For He will come to you also as a rod, even as the disciple of the rod and of the flower speaks. Of the rod indeed he says: What will ye? Shall I come unto you with a rod? And of the flower: Or in the love of God and the spirit of meekness? (1 Cor. 4:21). There came forth therefore out of the root of Jesse a rod of wisdom for him who is punished with chastisements, a rod for him who stands in need of rebuke, a rod for him who has need to be reproved; but a flower for him who is already instructed, and does not stand in need of harsh correction, or at least does not stand in need of punishments, but is strong enough already to begin to flower, and to go forth unto perfect fruit. For first the flower is shown, next after the flower the rod is formed and goes forth unto fruit. There came forth a rod out of the root of Jesse, and a flower shall ascend out of his root, and there shall rest upon Him the seven women: the spirit of the Lord, the spirit of wisdom and of understanding shall rest upon Him (Isa. 11:1–2). For the spirit of wisdom did not rest on Moses, the spirit of wisdom did not rest on
Editors' notes and page, col. 228
Footnotes
(53) ‹anchor: spiritum justificationis› · call in col 228
Rom. I, 3, 4.
Romans 1:3, 4.
(printed under page 119)
(54) ‹anchor: radice ejus ascendit› · call in col 228
Isa. XI, 1.
Isaiah 11:1.
(printed under page 119)
(55) ‹anchor: spiritu mansuetudinis› · call in col 228
I Cor. IV, 21.
1 Corinthians 4:21.
(printed under page 119)
(56) ‹anchor: requiescet super eum› · call in col 228
Isa. XI, 1, 2.
Isaiah 11:1, 2.
(printed under page 119)
(89) ‹anchor: Exiit quippe virga› · call in col 228
Virga omittitur in editis, sed exstat in mss. Ibidem mss. habent: Virga non est primogenitus. Libb. editi: Virga enim primogenitus.
Virga ("rod") is omitted in the printed editions but is found in the manuscripts. In the same place the manuscripts have: "The rod is not the firstborn." The printed books: "For the rod is the firstborn."
(printed under page 119)
(90) ‹anchor: quomodo discipulus› · call in col 228
Mss., discipulus., edit., apostolus.
The manuscripts read discipulus; the editions, apostolus.
(printed under page 119)
Page
- running head: ORIGENIS 228
- marginal letters: A tiae et pietatis,; B hujus, vide sapientiam; C est primogenitus omnis; D flos vero ei
- old-edition numerals: (none)
- other: Latin only, no Greek printed; begins with tiae (continuation of scien- from col. 227)
Jesu Nave, spiritus sapientiae non requievit in singulis prophetarum, in Isaia, in Jeremia.
Joshua the son of Nun, the spirit of wisdom did not rest on each of the prophets, on Isaiah, on Jeremiah.
2. Nec vero quasi blasphemantem me lapidetis dum velim glorificare Dominum meum Jesum Christum : sed sustinentes considerate quod dicitur, et videbitis quia in nullo eorum requieverit spiritus, non quod ad nullum eorum venerit, sed quod in nullo requieverit. Venit super Moysem, et non credidit Moyses post spiritum sapientiae qui venit ad eum. Audite enim, ait, contumaces : Nunquid ex petra ista educam vobis aquam? Venit super omnes justos, venit et super Isaiam; sed quid ait? Immunda labia habens; et in medio populi immunda labia habentis, ego habito. Venit spiritus sapientiae post illam forcipem, et ignem, venit ad immunda labia habentem, sed non requievit. Ministro quidem eo usus est, non autem requievit. Tribulatur ad quemcunque venerit hominem. Peccat enim omnis homo, nec est justus super terram qui faciat bonum, et non peccet. Nemo mundus a sordibus, neque si una die sit vita ejus; numerati autem menses ejus. Igitur super nullum requiescit. Possumus et de Evangelio probare, quia venit spiritus super multos, et non mansit in eis. Ante paululum lectum est : Non permanebit spiritus meus in hominibus istis in aeternum. Non ait, non erit, sed, non permanebit. Unum vidit Joannes solum in quo permansit, et signum hoc erat : Super quem videris Spiritum descendentem, et manentem in eo, iste est Filius Dei. Ministravit quidem verbo Dei spiritu descendente : post modicum peccat, post modicum otiosum verbum loquitur : nescio autem si et sine peccato maneat. Putasne praesente spiritu peccare conceditur? Super nullum ergo requievit spiritus Dei secundum quod scriptum est : Exiit virga de radice Jesse et flos de radice ejus ascendit, et requiescit super eum spiritus Dei, spiritus sapientiae, spiritus intellectus, spiriritus consilii et virtutis. Propter hoc magni consilii est angelus, propter hoc invaluit, et invalescens ascendit, et mirantur eum virtutes ascendentem, et dicunt de eo : Iste est Dominus fortis et potens in praelio. Ad hunc ergo dicam in coelestia ascendentem, vel ad fortitudinem ejus. Et requievit super eum spiritus consilii et fortitudinis fortitudo mea, et laus mea Dominus, et factus est mihi in salutem. Requievit ergo super eum spiritus Dei, spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus sapientiae et pietatis, et implevit eum spiritus timoris Domini.
2. Yet do not stone me as though blaspheming while I wish to glorify my Lord Jesus Christ: but bearing with me consider what is said, and you will see that the Spirit rested on none of them—not that He came to none of them, but that He rested on none. He came upon Moses, and Moses did not believe after the spirit of wisdom that came to him. For Hear, he says, ye rebels: Shall we bring forth water for you out of this rock? (Num. 20:10). He came upon all the righteous, He came also upon Isaiah; yet what does he say? Having unclean lips; and in the midst of a people having unclean lips I dwell (Isa. 6:5). The spirit of wisdom came after those tongs and the fire, He came to one having unclean lips, yet He did not rest. He used him indeed as a minister, yet He did not rest. He is afflicted to whatever man He comes. For every man sins, nor is there a righteous man upon earth that does good, and sins not (Eccl. 7:20). No one is clean from filth, not even if his life be of one day; and his months are numbered (Job 14:4–5). Therefore He rests upon no one. We can prove from the Gospel also that the Spirit came upon many, and did not abide in them. A little while ago there was read: My Spirit shall not abide in these men for ever (Gen. 6:3). He does not say, shall not be, but, shall not abide. John saw One alone in Whom He abode, and this was the sign: Upon Whom you shall see the Spirit descending, and abiding on Him, this is the Son of God (John 1:33–34). A man has ministered indeed to the word of God when the Spirit descended: after a little while he sins, after a little while he speaks an idle word: and I do not know whether he remains even without sin. Do you suppose that while the Spirit is present it is permitted to sin? Upon no one, therefore, did the Spirit of God rest according to what is written: There came forth a rod out of the root of Jesse, and a flower ascended out of his root, and there rests upon Him the Spirit of God, the spirit of wisdom, the spirit of understanding, the spirit of counsel and of might (Isa. 11:1–2). On account of this He is the Angel of great counsel, on account of this He prevailed, and prevailing He ascended, and the powers marvel at Him ascending, and say of Him: This is the Lord strong and mighty in battle (Ps. 23:8). To Him therefore as He ascends into the heavenly places, or to His fortitude, I shall say: And there rested upon Him the spirit of counsel and of fortitude; the Lord is my fortitude and my praise, and He is become my salvation (Exod. 15:2; Ps. 117:14). There rested therefore upon Him the Spirit of God, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of wisdom and of godliness, and the spirit of the fear of the Lord filled Him.
3. Mulieres igitur quaerentes quem assumant, apprehendent septem unum hominem. Et hoc ex prioribus pendet, et oportet primo cognoscere quando recipiant septem mulieres unum hominem. Cum fortes Hierusalem humiliati fuerint, cum luxerint thecae eorum ornamenta filiarum Sion, cum derelicta fuerit illa sola, cum elisa fuerit ad terram, tunc apprehendent
3. The women, therefore, seeking whom they may take to themselves, shall seven of them lay hold of one man. And this depends on what goes before, and one must first know when the seven women receive the one man. When the strong men of Jerusalem have been humbled, when their caskets, the ornaments of the daughters of Sion, have mourned, when she has been left alone, when she has been dashed to the ground, then shall
Editors' notes and page, col. 229
Footnotes
(57) ‹anchor: not visible› · call in col 229
Num. XX, 10.
Numbers 20:10.
(printed under page 120)
(58) ‹anchor: not visible› · call in col 229
Isa. vi, 5.
Isaiah 6:5.
(printed under page 120)
(59) ‹anchor: hominibus istis in aeternum› · call in col 229
Gen. VI, 3.
Genesis 6:3.
(printed under page 120)
(60) ‹anchor: est Filius Dei› · call in col 229
Joan. I, 33, 34.
John 1:33, 34.
(printed under page 120)
(61) ‹anchor: consilii et virtutis› · call in col 229
Isa. xi, 1, 2.
Isaiah 11:1, 2.
(printed under page 120)
(62) ‹anchor: mihi in salutem› · call in col 229
Isa. xii, 2.
Isaiah 12:2.
(printed under page 120)
Page
- running head: 229 IN ISAIAM HOMIL
- marginal letters: A Jesu Nave, spiritus; B labia habentem, sed; C post modicum peccat,; D laus mea Dominus,
- old-edition numerals: 111 before 2. Nec
- other: Latin only, no Greek printed; ap- split at column break (continues in col. 230)
- other: the word apprehendent was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 230
septem mulieres unum hominem dicentes : Panem nostrum manducabimus, et vestimentis nostris operiemur; verumtamen nomen tuum invocetur super nos. Tunc apprehendent et vere tenebunt septem mulieres hominem unum Jesum Christum Dominum nostrum juxta quod intelligitur homo, juxta quod natus est, juxta quod corpus assumpsit. Apprehendent septem mulieres hominem unum, dicentes : Panem nostrum manducabimus. Multi ambulant homines, et nullum apprehendunt mulieres, nullus eis placet homo. Non enim propter inopiam hominum unum hominem apprehendunt, non propter raritatem hominis qualem voluerunt, talem quaesierunt; unum solum repererunt hominem quem apprehenderunt, ut dicant ei : Panem nostrum manducabimus, et vestimentis nostris operiemur. Est quidam cibus sapientiae, est quidam cibus similiter intellectus et reliquorum spirituum. Quis est iste cibus? Non timeo dicere, cibus alius est extra istos, forte ut meus est cibus sermo Dei, qui ait : Ego sum panis vivens qui de coelo descendi, et vitam do mundo; sic sapientiae cibus ipse pater. Propter hoc est : Meus cibus est, ut faciam voluntatem ejus qui me misit, ut consummem opus ejus. Nec putandum est aliquo indigere sapientiam et intellectum, caeterosque spiritus, quia alium cibum habeant, cum totius dispensationis unus sit cibus natura Dei. Panem nostrum manducabimus, et vestimentis nostris operiemur. Est quidam ornatus sapientiae quo decoratur. Ornata est sermone sapientia. Singulae harum mulierum habent ornamenta. Verumtamen nomen tuum invocetur super nos, aufer opprobrium nostrum. Quod est nomen sapientiae? Jesus. Quid est : Invocetur nomen tuum super nos? Ego sum sapientia, volo tuo nomine vocari ut ego sapientia dicar Jesus, ut intellectus et consilium magnum et fortitudo, et scientia et pietas et timor Dei nominentur Jesus, ut omnia in omnibus nomen tuum fiat. Nomen tuum invocetur super nos, aufer opprobrium nostrum. Revera abstulit opprobrium Jesus. Idcirco surgentes, oremus Deum qui hunc misit hominem, ut septem mulierum spiritus in eo requiesceret, ut et nobis iste homo tribuat communionem harum mulierum; ut assumentes eas fiamus sapientes, intelligentes in Deo et hominibus, virtutibus adornantes animam nostram in Christo Jesu, cui est gloria et imperium in saecula saeculorum. Amen.
seven women lay hold of one man, saying: We will eat our own bread, and be covered with our own garments; only let Thy name be called upon us (Isa. 4:1). Then shall the seven women lay hold of and truly hold fast one man, Jesus Christ our Lord, according as He is understood as man, according as He was born, according as He took a body. Seven women shall lay hold of one man, saying: We will eat our own bread. Many men walk about, and the women lay hold of none of them; no man pleases them. For not because of a scarcity of men do they lay hold of one man, not because of a rarity of men did they seek such a one as they wished; they found one man alone whom they laid hold of, so as to say to Him: We will eat our own bread, and be covered with our own garments. There is a certain food of wisdom, there is likewise a certain food of understanding and of the remaining spirits. What is this food? I do not fear to say that there is another food besides these: perhaps just as my food is the word of God, Who says: I am the living bread that came down from heaven, and give life to the world (John 6:51, 33); so the food of wisdom is the Father Himself. On account of this is the saying: My food is to do the will of Him that sent Me, that I may accomplish His work (John 4:34). Nor is it to be supposed that wisdom and understanding and the other spirits stand in need of anything because they have another food, since of the whole dispensation the one food is the nature of God. We will eat our own bread, and be covered with our own garments. There is a certain adornment of wisdom wherewith she is decked. Wisdom is adorned with speech. Each one of these women has ornaments. Only let Thy name be called upon us, take away our reproach. What is the name of wisdom? Jesus. What is meant by: Let Thy name be called upon us? I am wisdom, I wish to be called by Thy name, so that I, wisdom, may be called Jesus, so that understanding and great counsel and fortitude, and knowledge and godliness and the fear of God may be named Jesus, so that Thy name may become all in all. Let Thy name be called upon us, take away our reproach. In truth Jesus took away the reproach. Therefore rising up, let us pray to God Who sent this man, that the spirit of the seven women might rest upon Him, that to us also this man may grant fellowship with these women; that taking them to ourselves we may become wise, understanding in God and men, adorning our soul with virtues in Christ Jesus, to Whom belongs glory and sovereignty unto the ages of ages. Amen.
HOMILIA IV.
HOMILY IV.
De visione Dei et seraphim (cap. VI).
On the vision of God and the seraphim (chap. 6).
1. Impossibile est invenire principium Dei. Principium ortus Dei nusquam comprehendis. Non dico tu, sed neque aliquis, neque aliud quidquam eorum quae subsistunt. Solus Salvator et Spiritus sanctus qui semper fuerunt cum Deo, vident faciem ejus; et forte angeli qui vident jugiter faciem Patris qui est in coelis, vident et principia negotiorum. Sic autem et
1. It is impossible to find the beginning of God. The beginning of the origin of God you nowhere comprehend. I do not say you, but neither does anyone, nor anything else of the things that subsist. Only the Saviour and the Holy Spirit, Who have always been with God, see His face; and perhaps the angels who continually see the face of the Father Who is in heaven see also the beginnings of affairs. And thus also
Editors' notes and page, col. 230
Footnotes
(63) ‹anchor: not visible› · call in col 230
Isa. iv, 1.
Isaiah 4:1.
(printed under page 120)
(64) ‹anchor: not visible› · call in col 230
Joan. VI, 51 et 33.
John 6:51 and 33.
(printed under page 120)
(65) ‹anchor: ejus› · call in col 230
Joan. IV, 34.
John 4:34.
(printed under page 120)
Page
- running head: ISAIAM HOMILIA IV. 230
- marginal letters: A prehendent septem mulieres; B et vestimentis nostris; C Verumtamen nomen tuum; D tibus adornantes animam
- old-edition numerals: 112 after neque
- other: Latin only, no Greek printed; begins with prehendent (continuation of ap- from col. 229)
pedes abscondunt ante homines seraphim. Novissima enim ut sunt, non valent enarrari. Quis annuntiavit de novissimis? ait Scriptura. Quae videmus (ut tamen concedatur, quia aliqua videmus) media sunt : quae ante mundum fuerint, ignoramus. Fuerunt porro quaedam ante mundum. Quae post mundum secutura sint, ad certum non apprehendimus. Erunt autem alia post mundum. Ea igitur quae scripta sunt : In principio fecit Deus coelum et terram, terra autem erat invisibilis et incomposita, et tenebrae erant super abyssum, et spiritus Dei ferebatur super aquas, apprehenduntur. Mundae erant aquae istae, in quibus incubabat spiritus Dei. Sed et tenebrae quae super abyssum erant, non sunt ingenitae. Utrumque enim ex nihilo creatum est. Audi in Isaia dicentem Dominum : Ego Deus qui construxi lucem, et feci tenebras. Audi sapientiam in Proverbiis praedicantem : Ante omnes abyssos nata sum. Non erant ista ingenita, sed quando, vel quomodo sunt nata, nescio. Velantur enim a seraphim priora operum Dei, id est facies Dei; similiter autem et pedes. Ea quae post extremum saeculum futura sunt in saecula saeculorum, quis potest exponere? Garrulorum est hominum horum notitiam polliceri, nescientium quia homo ea tantum potest capere quae media sunt, et ea quae post mundum usque ad consummationem in judicio sunt futura, de poenis, de retributione. Et horum quoque multa absconsa sunt nobis, ut propter hoc quidem scriptum sit (Vers. 2) : Duabus velabant faciem. Non solum autem velabant, sed et contegebant, id est sic velabant, ut nec modicum videretur priorum, dico autem faciei; neque paululum quid agnosceretur novissimorum, hoc est pedum ejus. Duabus volabant. Aperta sunt media ad contemplandum. Et clamabant alter ad alterum. Non alter ad plures, sed alter ad alterum. Audire enim sanctitudinem Dei quae annuntiatur a Salvatore, juxta dignitatem rei nemo potest nisi Spiritus sanctus; quomodo rursum inhabitare sanctimoniam Dei quae annuntiatur a Spiritu sancto, nemo potest nisi solus Salvator. Ob id alter ad alterum clamabant, et dicebant : (Vers. 3) Sanctus, sanctus, sanctus. Non eis sufficit semel clamare : Sanctus, neque bis, sed perfectum numerum Trinitatis assumunt, ut multitudinem sanctitatis manifestent Dei, quae est trinae sanctitatis repetita communitas, sanctitas Patris, sanctitas unigeniti Filii, et Spiritus sancti. Etenim sanctificans et sanctificati ex uno omnes. Qui sanctificat Salvator est, juxta hoc quod homo est a Deo Patre accipiens sanctitatem. Dicunt itaque : Sanctus, sanctus, sanctus Dominus Deus Sabaoth. Interpretatur Sabaoth, ut Aquila tradidit, Dominus militiarum.
the seraphim hide His feet before men. For the last things, as they are, cannot be recounted. Who hath declared concerning the last things? (Isa. 41:26) says the Scripture. The things that we see (granted, however, that we see some things) are the middle things: what things were before the world, we do not know. Yet there were certain things before the world. What things are to follow after the world, we do not apprehend for certain. Yet there will be other things after the world. Those things therefore which are written: In the beginning God made the heaven and the earth, and the earth was invisible and unformed, and darkness was over the abyss, and the Spirit of God was borne over the waters (Gen. 1:1–2), are apprehended. Clean were those waters upon which the Spirit of God brooded. Moreover, the darkness also that was over the abyss is not unbegotten. For both were created out of nothing. Hear the Lord saying in Isaiah: I am the God Who framed light, and made darkness (Isa. 45:7). Hear wisdom proclaiming in Proverbs: Before all the abysses I was brought forth (Prov. 8:24). Those things were not unbegotten, but when or how they came into being, I do not know. For the former things of the works of God—that is, the face of God—are covered by the seraphim; and likewise the feet also. Those things which after the last age are to be unto the ages of ages, who is able to set forth? It belongs to garrulous men to promise knowledge of these things, not knowing that man is able to grasp only those things which are in the middle, and those things which after the world even unto the consummation are to be in the judgement, concerning punishments, concerning retribution. And of these things also many are hidden from us, so that on this account indeed it is written (Verse 2): With two they covered the face. Now not only did they cover, but they also concealed, that is, they so covered that not even a little of the former things—I mean of the face—was seen; nor was any slight part recognized of the last things, that is, of His feet. With two they flew. The middle things are open for contemplation. And they cried one to the other. Not one to many, but one to the other. For to hear the holiness of God which is proclaimed by the Saviour, according to the worthiness of the reality, no one is able save the Holy Spirit; just as again to indwell the holiness of God which is proclaimed by the Holy Spirit, no one is able save the Saviour alone. On that account they cried one to the other, and said: (Verse 3) Holy, holy, holy. It does not suffice them to cry once: Holy, nor twice, but they take up the perfect number of the Trinity, that they may manifest the multitude of the holiness of God, which is the repeated fellowship of the threefold holiness: the holiness of the Father, the holiness of the only-begotten Son, and of the Holy Spirit. For both He that sanctifieth and they who are sanctified are all of One (Heb. 2:11). He Who sanctifies is the Saviour, according as He is man receiving holiness from God the Father. They say therefore: Holy, holy, holy, Lord God of Sabaoth. Sabaoth is interpreted, as Aquila handed down, Lord of hosts.
2. Plena est omnis terra gloria ejus. Olim plena domus erat gloria, nunc vero his qui super terram
2. All the earth is full of His glory. Of old the house was full of glory, but now to those who are upon the earth
Editors' notes and page, col. 231
Footnotes
(66) ‹anchor: not visible› · call in col 231
Isa. xli, 26.
Isaiah 41:26.
(printed under page 121)
(67) ‹anchor: not visible› · call in col 231
Genes. i, 1, 2.
Genesis 1:1, 2.
(printed under page 121)
(68) ‹anchor: not visible› · call in col 231
Isa. xlv, 7.
Isaiah 45:7.
(printed under page 121)
(69) ‹anchor: not visible› · call in col 231
Prov. VIII, 24.
Proverbs 8:24.
(printed under page 121)
(70) ‹anchor: ex uno omnes› · call in col 231
Heb. II, 11.
Hebrews 2:11.
(printed under page 121)
Page
- running head: 231 ORIGENIS
- marginal letters: A pedes abscondunt ante; B Isaia dicentem Dominum; C solum autem velabant,; D numerum Trinitatis assumunt,
- old-edition numerals: (none)
- other: Latin only, no Greek printed
sunt, a seraphim prophetatur, quia futurum sit ut universam terram gloria Dei mei Christus impleat. In omnibus quippe qui conversatione sua glorificent Deum, gloria Dei est, atque ita universa terra plena est gloria Dei. Olim non omnis terra plena erat gloria Dei, sed unus angulus terrae, quando dicebatur : Notus in Judaea Deus, in Israel magnum nomen ejus. Gloria Deo, qui misit Filium suum, ut omnis terra plena fieret gloria sua. Sed quid tibi prodest, si terra plena sit propter ecclesias beatorum, qui ubicunque sunt, gloria Dei, tu autem non sis particeps gloriae plenitudinis Dei? Et tu ergo labora, et in cunctis enitere ut sis gloriam Dei quaerens, ut inhabitet et inveniat locum in te, et fias etiam tu cum omni terra in qua est gloria Dei plena, gloria ejus. Quomodo fit per singulos nostrum plenitudo gloriae Dei? Si quae facio, quae loquor, in gloriam Dei fiant, plenus sermo meus et actus fit gloria Dei. Si et processus, et ingressus meus in gloriam Dei est, si cibus, si potus meus, si omnia quae facio, in gloriam Dei fiant, et ego particeps sum istius dicti : Plena est terra gloria ejus. Cum ergo omnia ista fecero, elevatum est superliminare a voce seraphim, qua clamabant. Beatum est itaque unumquemque nostrum ita laborare ut particeps fiat ostii, et superliminaris ostii, quod juxta intellectum est Christus Deus. Neque enim indecens dictu reor ostium carnem, et superliminare verbum nuncupari.
it is prophesied by the seraphim that it will come to pass that Christ shall fill the whole earth with the glory of my God. For in all who by their way of life glorify God, the glory of God is present, and thus the whole earth is full of the glory of God. Of old not all the earth was full of the glory of God, but one corner of the earth, when it was said: In Judaea is God known, in Israel His name is great (Ps. 75:2). Glory be to God, Who sent His Son that all the earth might become full of His glory. Yet what does it profit you if the earth is full of the glory of God on account of the churches of the blessed, wherever they are, while you yourself are not a partaker of the fulness of the glory of God? Do you also therefore labour, and in all things strive to be one seeking the glory of God, that it may dwell and find a place in you, and that you also, together with all the earth in which the glory of God is full, may become His glory. How does the fulness of the glory of God come to be through each one of us? If the things that I do, the things that I speak, are done unto the glory of God, my speech and my action become full of the glory of God. If both my going forth and my coming in are unto the glory of God, if my food, if my drink, if all the things that I do are done unto the glory of God, I also am a partaker of this saying: The earth is full of His glory. When therefore I have done all those things, the lintel has been lifted up at the voice of the seraphim wherewith they cried. It is blessed, therefore, for each one of us so to labour that he may become a partaker of the door, and of the lintel of the door, which according to the spiritual understanding is Christ God. For I do not reckon it unfitting to say that the flesh is called the door, and the Word the lintel.
3. Vers. 4, 5. Elevatum est superliminare a voce qua clamabant, et domus repleta est fumo. Fumus iste donum est de gloria Dei. Et dixi : O miser ego, quoniam compunctus sum! Antequam videas visionem, non confiteris te esse miserum, o Isaia? Non ait : quandiu vixit Osias, neque in sensum meum venit quia miser essem. Incipio autem nosse quia miser sum, quando video visionem moriente mihi Osia rege leproso, et dico : O miser ego! Nunc incipio et ego confiteri Domino, et dicere de memetipso : O miser ego! Quomodo Isaias dicit : O miser ego. Proxime autem huic et Apostolus dicit : Miser ego homo, quis me liberabit de corpore mortis hujus? Beatum est ergo ut miserum me fatear. Si me humiliavero, et poenitens super peccatis meis flevero, exaudiet me Deus, et dabit mihi liberatorem, et dicam : Gratias Deo per Jesum Christum Dominum nostrum. Verum ex corde dicamus : Miser ego sum. Unusquisque recordetur causas miseriarum suarum et delicta, et dicamus surgentes ad orationem, memores quidem quasi confitentes, obliti autem quasi jam non facientes, et dicamus : Miser ego, quoniam compunctus sum. Non est compunctus antequam videret visionem, antequam Osias moreretur : cum incipit poenitentiam agere, statim dicit : quoniam compunctus sum. Si quis sine sensu est juxta interiorem hominem, cum peccator sit, non
3. Verses 4, 5. The lintel was lifted up at the voice wherewith they cried, and the house was filled with smoke. This smoke is a gift from the glory of God. And I said: O wretched man that I am, because I am pricked to the heart! Before you see the vision, do you not confess that you are wretched, O Isaiah? He does not say so: as long as Uzziah lived, it did not even come into my mind that I was wretched. But I begin to know that I am wretched when I see the vision, as Uzziah the leprous king dies to me, and I say: O wretched man that I am! Now I also begin to confess to the Lord, and to say concerning myself: O wretched man that I am! Even as Isaiah says: O wretched man that I am. And very close to this the Apostle also says: Wretched man that I am, who shall deliver me from the body of this death? (Rom. 7:24). It is blessed, therefore, that I should confess myself wretched. If I humble myself, and repenting weep over my sins, God will hear me, and will give me a deliverer, and I shall say: Thanks be to God through Jesus Christ our Lord (Rom. 7:25). Truly from the heart let us say: Wretched man that I am. Let each one call to mind the causes of his miseries and his offences, and rising up to prayer let us say, mindful indeed as confessing them, yet forgetful as no longer doing them, and let us say: Wretched man that I am, because I am pricked to the heart. He was not pricked to the heart before he saw the vision, before Uzziah died: when he begins to do penance, immediately he says: because I am pricked to the heart. If anyone is without feeling according to the inner man, though he is a sinner, he is not
Editors' notes and page, col. 232
Footnotes
(71) ‹anchor: not visible› · call in col 232
Psal. LXXV, 2.
Psalm 75(76):2.
(printed under page 121)
(72) ‹anchor: corpore mortis hujus› · call in col 232
Rom. VII, 24.
Romans 7:24.
(printed under page 121)
(73) ‹anchor: Dominum nostrum› · call in col 232
ibid. 25.
Same place, verse 25.
(printed under page 121)
Page
- running head: ORIGENIS 232
- marginal letters: A sunt, a seraphim; B ejus. Quomodo fit; C 3. Vers. 4, 5. Elevatum; D flevero, exaudiet me
- old-edition numerals: 113 after Unusquisque
- other: Latin only, no Greek printed
compungitur; sed quasi in exteriora membra licet adhibeas stimulum, non sentit mortuum corpus, eodem modo si adhibeas peccatori verba divina mortificato per peccatum, et non agenti poenitentiam, neque moestus est, neque poenitet, neque habet tristitiam operantem confessionem, tristitiam quae secundum Deum est. Si quis autem vult salvari, et audierit sermones arguentis se, et corripientis, statim dicit : O miser ego. Nec sufficit dicere, miser ego; apponendum est ei, quia compunctus sum. Utinamque amplius compungamur! Quanto enim plus compungimur, tanto plus nobis peccatorum vincula laxantur. Propter hoc Achab ille non multum utilitatis est consecutus, quia non multum compunctus est; sed compunctus quidem est semel tantum. Quamobrem dictum est : Vidisti quomodo compunctus est Achab. Si vero quis talis fuerit ut non cesset compungi, dicit similiter ut Apostolus : Non sum dignus vocari apostolus propter hoc quod persecutus sum Ecclesiam Dei; et : Mihi minimo omnium sanctorum data est ista gratia; et : Fidelis Deus quia Jesus Christus venit in hunc mundum peccatores salvare, quorum primus ego sum. Videsne quia multum compunctus est, et non semel, sed semper scribens, et loquens, et agens compunctus est? Quomodo et Isaias in praesenti, qui dicit (vers. 5) : O miser ego sum, compunctus sum, quia cum sim homo, et immunda labia habeam, et in medio quoque populi immunda labia habentis habitem. Adnotemus et aliud quiddam, quia peccata Isaiae non in factis, sed tantum in sermonibus erant. Propter quod ait : Quia cum homo sim, et immunda labia habeam. Erat autem et populus immunda labia habens. Non decuit eum accusare populum, et dicere plura peccata in eo esse quam immundorum labiorum.
pricked to the heart; but just as, though you apply a goad to the outer members, a dead body does not feel it, in the same way, if you apply the divine words to a sinner deadened through sin and not doing penance, he is neither sorrowful, nor does he repent, nor does he have the sorrow that works confession, the sorrow that is according to God. But if anyone wishes to be saved, and hears the words of one reproving him and rebuking him, immediately he says: O wretched man that I am. Nor does it suffice to say, wretched man that I am; there must be added to it, because I am pricked to the heart. And would that we were pricked to the heart still more! For the more we are pricked to the heart, the more are the bonds of our sins loosened for us. On this account that Ahab did not obtain much profit, because he was not much pricked to the heart; but he was pricked to the heart once only. Wherefore it was said: Have you seen how Ahab was pricked to the heart? (3 Kgs. 20:29). But if anyone is such that he does not cease to be pricked to the heart, he says similarly to the Apostle: I am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor. 15:9); and: To me, the least of all the saints, was this grace given (Eph. 3:8); and: Faithful is God, for Jesus Christ came into this world to save sinners, of whom I am first (1 Tim. 1:15). Do you see that he was much pricked to the heart, and not once only, but always in writing, and speaking, and acting he was pricked to the heart? Even as Isaiah also in the present passage, who says (verse 5): O wretched man that I am, I am pricked to the heart, because being a man, I also have unclean lips, and dwell also in the midst of a people having unclean lips. Let us note something else also, that the sins of Isaiah were not in deeds, but only in words. Wherefore he says: Because being a man, I also have unclean lips. Moreover, the people also had unclean lips. It did not befit him to accuse the people, and to say that there were more sins in them than those of unclean lips.
4. Et regem Dominum Sabaoth vidi oculis meis. Si quando de Deo cogitaverimus, cum adhuc sumus peccatores, et nos dicamus quae nunc dicit propheta (vers. 6) : Et missus est ad me unus de seraphim. Quam bonus Deus! Quia, inquit, audio confitentem Isaiam; dixit enim : O miser ego; quoniam audio poenitentem, ait quippe : Compunctus sum; quia propria delicta pronuntiavit dicens : Quia cum sim homo, et immunda labia habeam, in medio quoque populi immunda labia habentis habitem, et ego adhuc loquente eo dico, ecce adsum. Et missus est ad me unus de seraphim, et in manu sua habebat carbonem. Carbo defertur ad prophetam ut per ignis ustionem purgentur labia ejus, quae aliquando peccaverant. Quis est iste unus de seraphim? Dominus meus Jesus Christus : iste juxta dispensationem carnis missus est habens in manu sua carbonem, et dicens : Ignem veni mittere super terram, et utinam jam ardeat!
4. And the King, the Lord of Sabaoth, I have seen with mine eyes. Whenever we think of God while we are still sinners, let us also say the things that the prophet now says (verse 6): And there was sent unto me one of the seraphim. How good is God! Because, He says, I hear Isaiah confessing—for he said: O wretched man that I am; since I hear him repenting—for he says: I am pricked to the heart; because he declared his own offences, saying: Because being a man, I also have unclean lips, and dwell also in the midst of a people having unclean lips, I also, while he is still speaking, say: Behold, here I am. And there was sent unto me one of the seraphim, and in his hand he had a live coal. A live coal is brought down to the prophet, that through the burning of the fire his lips, which had once sinned, may be purged. Who is this one of the seraphim? My Lord Jesus Christ: He according to the dispensation of the flesh was sent having in His hand a live coal, and saying: I came to cast fire upon the earth, and would that it were already kindled! (Luke 12:49).
Editors' notes and page, col. 233
Footnotes
(74) ‹anchor: not visible› · call in col 233
III Reg. XXI, 29.
3 Kings (1 Kings) 21:29.
(printed under page 122)
(75) ‹anchor: not visible› · call in col 233
I Cor. XV, 9.
1 Corinthians 15:9.
(printed under page 122)
(76) ‹anchor: not visible› · call in col 233
Ephes. III, 8.
Ephesians 3:8.
(printed under page 122)
(77) ‹anchor: not visible› · call in col 233
I Tim. I, xv.
1 Timothy 1:15 (the verse is printed in Roman numerals).
(printed under page 122)
(78) ‹anchor: jam ardeat› · call in col 233
Luc. XII, 49.
Luke 12:49.
(printed under page 122)
Page
- running head: 233 IN ISAIAM HOMI
- marginal letters: A compungitur; sed quasi; B tantum. Quamobrem dictum; C Adnotemus et aliud; D Quia cum sim
- old-edition numerals: (none)
- other: Latin only, no Greek printed
5. Et missus est ad me unus de seraphim, et in manu ejus habebat carbonem, quem acceperat forcipe de altari. Non quocunque simpliciter et fortuito propheta igne purgatur, sed qui est de altari Dei. Si purgatus non fueris altaris igne, residet tibi ille de quo dictum est : Ite a me in ignem aeternum qui praeparatus est Zabulo et angelis ejus. Non est talis ignis de altari. Omnes igni tradendi sunt, sed non omnes uni igni, alios de altari ignis exspectat, alios ignis qui praeparatus est Zabulo et angelis ejus. Tangat ergo labia mentis et animae nostrae sermo corripiens, ut et nos dicamus, et tetigit os meum. Si mundavero os meum, ut nihil otiosum, nihil fatuum, nihil turpe, nihil scurrile (ut omnia semel nominem), nihil eorum quae interdicta sunt loquar, tunc possumus dicere, tetigit os meum. Porro quandiu immunda labia habeo, et immundas res gero, propter verba peccati non tangit os meum ignis de altari, neque mittitur ad me unus de seraphim.
5. And there was sent unto me one of the seraphim, and in his hand he had a live coal, which he had taken with the tongs from the altar. Not by any fire whatever, simply and by chance, is the prophet purged, but by that which is from the altar of God. If you have not been purged by the fire of the altar, there remains for you that fire concerning which it was said: Depart from Me into everlasting fire, which is prepared for the devil and his angels (Matt. 25:41). Not such is the fire from the altar. All must be delivered to fire, yet not all to one fire: the fire from the altar awaits some, the fire which is prepared for the devil and his angels awaits others. Let the rebuking word therefore touch the lips of our mind and soul, that we also may say, and he touched my mouth. If I cleanse my mouth, so that I speak nothing idle, nothing foolish, nothing base, nothing scurrilous (to name all things at once), nothing of the things that are forbidden, then we can say, he touched my mouth. Furthermore, as long as I have unclean lips, and carry on unclean things, on account of the words of sin the fire from the altar does not touch my mouth, nor is one of the seraphim sent unto me.
6. Vers. 7. Et dixit : Ecce tetigi labia tua, et abstuli iniquitates tuas, et peccata tua circumpurgavi. Mordeat nos sermo divinus, exurat animas nostras : dicamus audientes : Nonne cor nostrum ardens erat in nobis? ut auferantur iniquitates nostrae atque peccata, et mundi effecti mundo ore mundoque corde, et munda tota conscientia gratias agamus omnipotenti Deo, in Christo Jesu, cui est gloria et imperium in saecula saeculorum. Amen.
6. Verse 7. And he said: Behold, I have touched your lips, and have taken away your iniquities, and have purged your sins round about. Let the divine word bite us, let it burn up our souls; hearing it let us say: Was not our heart burning within us? (Luke 24:32) so that our iniquities and sins may be taken away, and having been made clean with a clean mouth and a clean heart, and with our whole conscience clean, let us give thanks to almighty God, in Christ Jesus, to Whom belongs glory and sovereignty unto the ages of ages. Amen.
HOMILIA V.
HOMILY V.
De eo quod scriptum est : Quis elevavit ab oriente justitiam (XLI, 2), et de visione iterum aliter (cap. VI).
On that which is written: Who has raised up righteousness from the east (41:2), and on the vision again in another way (chap. 6).
1. Ait prophetes esse Christum viventem justitiam, et putabamus nos ab Apostolo dictum esse, quia Christus sit justitia, et sanctificatio, et redemptio, et sapientia. Forte autem et Apostolus instructus a prophetis, novit animatam esse justitiam et viventem. Quae est ista justitia? Unigenitus Dei. Quia autem non ab Apostolo ortum est Christum esse justitiam, et viventem, et subsistentem justitiam, sed invenies et a propheticis sermonibus hoc nobis mysterium exhibitum, certum et a capitulo in quo nunc lectio conquievit. Quis enim, inquit, surgere fecit ab oriente justitiam, et vocavit eam ad pedes suos? Vocavit justitiam. Manifestum est animatam eam esse si ambulet vocata. Vocavit autem Christum Pater, quo ob nostram salutem ad nos iter faceret, et descenderet de coelo ad nos : Nemo enim ascendit in coelum nisi qui de coelo descendit Filius hominis. Vocavit eum de oriente : non de isto sensibili, sed de oriente lucis verae. Propter quod scriptum est : Quis exsurgere de oriente fecit justitiam, et vocavit
1. The prophet says that Christ is living righteousness, and we used to suppose that it was said by the Apostle that Christ is righteousness, and sanctification, and redemption, and wisdom (1 Cor. 1:30). Yet perhaps the Apostle also, instructed by the prophets, knew that righteousness is animate and living. What is this righteousness? The Only-begotten of God. And that it did not originate from the Apostle that Christ is righteousness, and living and subsisting righteousness, but you will find this mystery set forth for us by the prophetic words also, is certain too from the passage at which the lesson now came to rest. For Who, he says, has caused righteousness to rise from the east, and has called it to His feet? (Isa. 41:2). He called righteousness. It is manifest that it is animate if when called it walks. Now the Father called Christ, that on account of our salvation He might make a journey to us, and come down from heaven to us: For no man has ascended into heaven save He that came down from heaven, the Son of man (John 3:13). He called Him from the east: not from this sensible east, but from the east of the true light. Wherefore it is written: Who has caused righteousness to rise up from the east, and has called
Editors' notes and page, col. 234
Footnotes
(79) ‹anchor: not visible› · call in col 234
Matth. XXV, 41.
Matthew 25:41.
(printed under page 122)
(80) ‹anchor: ardens erat in nobis› · call in col 234
Luc. XXIV, 32.
Luke 24:32.
(printed under page 122)
(81) ‹anchor: et sapientia› · call in col 234
I Cor. I, 30.
1 Corinthians 1:30.
(printed under page 122)
(82) ‹anchor: ad pedes suos› · call in col 234
Isa. XLI, 2.
Isaiah 41:2.
(printed under page 122)
(83) ‹anchor: descendit Filius hominis› · call in col 234
Joan. III, 13.
John 3:13.
(printed under page 122)
(91) ‹anchor: dictum esse› · call in col 234
Tres mss. cod. sic habent, libri vero editi, putamus ab Apostolo solum dictum esse.
Three manuscript codices read thus; but the printed books have: "we thought it was said by the Apostle alone."
(printed under page 122)
(92) ‹anchor: ab Apostolo› · call in col 234
Libb. editi, non solum ab Apostolo. Mss. omittunt solum.
The printed books read "not only by the Apostle"; the manuscripts omit "only."
(printed under page 122)
Page
- running head: ISAIAM HOMILIA V. 234
- marginal letters: A 5. Et missus; B loquar, tunc possumus; C Amen.; D tum et a
- old-edition numerals: 114 before est Christum
- other: Latin only, no Greek printed
eam ad pedes suos? Pater vocavit Filium, imo ut vere dicamus, Deus hominem vocavit justitiam ad pedes suos, id est incarnationem Filii sui. Ideo et adoramus scabellum pedum illius, juxta quod scriptum est : Adorate scabellum pedum ejus, quia sanctum est. Caro siquidem Domini honorem Deitatis assumit. Quia autem principium lectionis altiori indiget expositione, oremus summum Regem ut sermo qui vocatus abierat, ad nos iterum revertatur, ut pauca juxta possibilitatem nostram edisseramus.
it to His feet? The Father called the Son, or rather, to speak truly, God called the man Who is righteousness to His feet, that is, the incarnation of His Son. Therefore we also worship the footstool of His feet, according to what is written: Worship the footstool of His feet, for it is holy (Ps. 98:5). For the flesh of the Lord assumes the honour of the Godhead. But since the beginning of the lesson stands in need of a deeper exposition, let us pray to the supreme King that the Word Who when called had departed may return to us again, that we may set forth a few things according to our ability.
2. Et factum est in anno quo mortuus est rex Osias : vidi Dominum sedentem supra thronum excelsum, et plena erat domus gloria ejus, et seraphim stabant in circuitu ejus, sex alae uni, et sex alae alteri; et duabus quidem velabant faciem ejus, et duabus velabant pedes, et duabus volabant, et clamabant alter ad alterum, et dicebant : Sanctus, sanctus, sanctus Dominus Deus Sabaoth, plena est terra gloria ejus, et reliqua. Verum ut et nos videamus visionem quam vidit Isaias, vocemus Jesum qui non videntibus largitus est oculos. Potest enim etiam nunc venire et facere, ut ea quae in lectione sacramenta dicta sunt, apertis oculis intueamur; repromittamus ei jam nos non ultra facere corpus Christi corpus meretricis, nec facere opera digna luctu. Unusquisque nostrum haec corde loquatur ad Deum, et precemur ut adventus ejus etiam nunc fiat. Si enim non advenerit Jesus, ista videre non possumus. Precor ut mittatur etiam ad me seraphim, et comprehenso de forcipe carbone purget labia mea, et quid dico labia mea? Isaias sanctus erat, et ideo tantum labia ejus purgata sunt, quia labiis tantum, id est sermone deliquerat. Ego vero non sum talis, ut possim dicere, quod solum immunda labia habeo, sed metuo ne immundum cor habeam, immundos oculos, immundas aures, immundum os. Quandiu in omnibus istis pecco, totus immundus sum. Si videro mulierem ad concupiscendum, jam moechatus sum eam in corde meo. Ecce immundos oculos habeo. Si de pectore meo exeant cogitationes pessimae, adulteria, fornicationes, falsa testimonia, ecce cor immundum habeo. Quam formosi pedes evangelizantium pacem, evangelizantium bona. Ego vero timeo ne currens ad mala immundos pedes habeam. Extendo ad Dominum manus meas. Et forte avertens faciem suam dicit : Si extenderitis manus, avertam faciem meam a vobis. Quis ergo me mundat? Quis lavat pedes meos? Jesu, veni, sordidos habeo pedes, propter me fias servus, mitte aquam tuam in pelvim tuam; veni, lava pedes meos. Et scio temerarium esse quod dico, sed timeo
2. And it came to pass in the year in which king Uzziah died: I saw the Lord sitting upon a high throne, and the house was full of His glory, and seraphim stood round about Him, six wings to one, and six wings to the other; and with two indeed they covered His face, and with two they covered the feet, and with two they flew, and they cried one to the other, and said: Holy, holy, holy, Lord God of Sabaoth, the earth is full of His glory (Isa. 6:1–3), and the rest. Yet that we also may see the vision which Isaiah saw, let us call upon Jesus, Who has bestowed eyes upon those who do not see. For He is able even now to come and bring it about that with opened eyes we may behold the mysteries that have been spoken in the lesson; let us promise Him that we will no longer make the body of Christ the body of a harlot, nor do works worthy of mourning. Let each one of us speak these things in his heart to God, and let us pray that His coming may take place even now. For if Jesus has not come, we cannot see those things. I pray that a seraph may be sent unto me also, and having taken a live coal with the tongs may purge my lips—and why do I say my lips? Isaiah was holy, and therefore only his lips were purged, because he had offended only with his lips, that is, in speech. But I am not such that I can say that I have only unclean lips, but I fear lest I have an unclean heart, unclean eyes, unclean ears, an unclean mouth. As long as I sin in all these, I am wholly unclean. If I look upon a woman to lust after her, I have already committed adultery with her in my heart (Matt. 5:28). Behold, I have unclean eyes. If out of my breast there go forth evil thoughts, adulteries, fornications, false witnessings (Matt. 15:19), behold, I have an unclean heart. How beautiful are the feet of them that preach the gospel of peace, of them that preach the gospel of good things! (Isa. 52:7; Rom. 10:15). But I fear lest, running unto evil things, I have unclean feet. I stretch forth my hands unto the Lord. And perhaps turning away His face He says: If ye stretch forth your hands, I will turn away My face from you (Isa. 1:15). Who then cleanses me? Who washes my feet? Jesus, come; I have filthy feet; for my sake become a servant, pour Thy water into Thy basin; come, wash my feet. I know too that what I say is bold, yet I fear
Editors' notes and page, col. 235
Footnotes
(84) ‹anchor: not visible› · call in col 235
Isa. vi, 1, 2, 3.
Isaiah 6:1, 2, 3.
(printed under page 123)
(85) ‹anchor: evangelizantium bona› · call in col 235
Isa. lii, 7; Rom. X, 15.
Isaiah 52:7; Romans 10:15.
(printed under page 123)
(86) ‹anchor: faciem meam a vobis› · call in col 235
Isa. i, 15.
Isaiah 1:15.
(printed under page 123)
Page
- running head: 235 ORIGENIS
- marginal letters: A eam ad pedes; B alteri; et duabus; C phim, et comprehenso; D mala immundos pedes
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ti- split at column break (continues in col. 236)
- other: the word timeo was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 236
comminationem dicentis : Si non lavero pedes tuos, non habebis partem mecum. Ideo lava pedes meos, ut habeam partem tecum. Sed quid aio, lava pedes meos? Petrus hoc potuit dicere, qui non habuit necesse, nisi tantum ut pedes ejus lavarentur; totus quippe mundus erat. Ego potius cum semel lotus sim, illo indigeo baptismate, de quo Dominus ait : Ego aliud baptisma habeo baptizari. Cur ista diximus? Praeparo et me et audientes ad majora mysteria. Si tamen veniat, si descendat ad nos sermo Dei, timeo enim ne me fugiat, ne benedictionem quoque meam dedignetur. Fugit quondam sermo populum propter Achar unum peccatorem; fugit, inquam, sermo populum propter unum peccatorem Achar, filium Zambri, filii Zara, ex tribu Juda, qui inobediens fuit Deo, et ideo anathematizatus est. Et quia nunc populi multitudo est propter Parasceven, et maxime in Dominica die, quae passionis Christi commemoratrix est (neque enim resurrectio Domini semel in anno, et non semper post septem dies celebratur), orate Deum omnipotentem, ut veniat ad nos sermo ejus. Etiamsi peccatores estis, orate Dominum. Peccatores exaudit Deus. Quod si timetis illud quod in Evangelio dicitur : Scimus quia peccatores non exaudiat Deus, nolite pertimescere, nolite credere. Caecus erat qui hoc dixit. Magis autem credite ei qui dicit, et non mentitur : Et si fuerint peccata vestra ut coccinum, ut lanam dealbabo. Et si volueritis, et audieritis me, bona terrae edetis. Si vultis vel nunc audire, oremus in commune Dominum, ut saltem nunc, adveniente Verbo, prophetica verba dicta valeamus advertere.
the threat of Him Who says: If I wash not your feet, you shall have no part with Me (John 13:8). Therefore wash my feet, that I may have a part with Thee. Yet why do I say, wash my feet? Peter could say this, who had no need save only that his feet should be washed; for he was wholly clean. I rather, though I have been washed once, stand in need of that baptism concerning which the Lord says: I have another baptism to be baptized with (Luke 12:50). Why have we said these things? I am preparing both myself and my hearers for greater mysteries. If only the word of God may come, if only He may come down to us—for I fear lest He flee from me, lest He disdain my blessing also. Of old the word fled from the people on account of Achar, one sinner; the word, I say, fled from the people on account of one sinner Achar, the son of Zambri, the son of Zara, of the tribe of Judah, who was disobedient to God, and therefore was accursed (Josh. 7:1, 25). And because there is now a multitude of the people on account of the Preparation day, and especially on the Lord's day, which is the commemorator of the passion of Christ (for the resurrection of the Lord is not celebrated once a year, and not always after seven days), pray to almighty God that His word may come to us. Even if you are sinners, pray to the Lord. God hears sinners. And if you fear that which is said in the Gospel: We know that God does not hear sinners (John 9:31), do not be afraid, do not believe it. He who said this was blind. Rather believe Him Who speaks, and does not lie: Though your sins be as scarlet, I will make them white as wool. And if you are willing, and hearken to Me, you shall eat the good things of the land (Isa. 1:18–19). If you are willing even now to hearken, let us pray in common to the Lord, that at least now, at the coming of the Word, we may be able to give heed to the prophetic words that have been spoken.
3. Factum est, inquit, in anno quo mortuus est Osias rex, vidi Dominum sedentem super thronum excelsum. Visio ascripta est. Cur regis tempus significatum? Intendite quando oborta sit visio. Cum mortuus est Osias rex, vidit Isaias Dominum Sabaoth sedentem super thronum excelsum. Si quis ex nostris novit qui fuerit Osias, et quae gesserit, ille potest nosse quid docuerit propheta per spiritum, quid exhibeat nobis sermo divinus. Vadam ad vitam Osiae, et requiram ex Regnorum libris, et ex Paralipomenon historia de Osia; ibique videbo quia necessarium sit, si futurum sit ut videam Dominum Sabaoth sedentem super thronum excelsum, mihi mori Osiam regem. Iste Osias ex semine David descendens, et regnans in populo Juda, quandiu quidem vixit Zacharias qui intelligebat (sic enim scriptum est secundo libro Paralipomenon), fecit rectum in conspectu Domini. Nec sufficiens isto, fecit luminaria magna Domino, et composuit templum
3. It came to pass, he says, in the year in which king Uzziah died, I saw the Lord sitting upon a high throne. The vision has been recorded. Why was the time of the king signified? Give heed to when the vision arose. When king Uzziah died, Isaiah saw the Lord of Sabaoth sitting upon a high throne. If anyone of us knows who Uzziah was, and what things he did, he can know what the prophet taught through the Spirit, what the divine word sets forth for us. I will go to the life of Uzziah, and I will seek out from the books of Kings, and from the history of Chronicles concerning Uzziah; and there I shall see that it is necessary, if it is to come to pass that I see the Lord of Sabaoth sitting upon a high throne, that king Uzziah should die to me. This Uzziah, descending from the seed of David, and reigning among the people of Judah, as long indeed as Zechariah who had understanding lived (for so it is written in the second book of Chronicles), did what was right in the sight of the Lord (2 Chron. 26:4–5). Nor content with this, he made great lights for the Lord, and set in order the temple
Editors' notes and page, col. 236
Footnotes
(87) ‹anchor: not visible› · call in col 236
Joan. XIII, 8.
John 13:8.
(printed under page 123)
(88) ‹anchor: not visible› · call in col 236
Luc. XII, 50.
Luke 12:50.
(printed under page 123)
(89) ‹anchor: not visible› · call in col 236
Jos. VII, 25.
Joshua 7:25.
(printed under page 123)
(90) ‹anchor: non exaudiat Deus› · call in col 236
Joan. IX, 31.
John 9:31.
(printed under page 123)
(91) ‹anchor: terrae edetis› · call in col 236
Isa. I, 18, 19.
Isaiah 1:18, 19.
(printed under page 123)
(92) ‹anchor: conspectu Domini› · call in col 236
II Par. XXVI, 4.
2 Paralipomenon (2 Chronicles) 26:4.
(printed under page 123)
(93) ‹anchor: not visible› · call in col 236 (call above the visible part; column inferred)
Sic mss.; male vero editi, baptizare.
So the manuscripts; but the editions wrongly read baptizare.
(printed under page 123)
(94) ‹anchor: not visible› · call in col 236 (call above the visible part; column inferred)
Perperam editiones a Genebrardo et Erasmo procuratae habent Achaz; paulo melius editio Merlini Achan, optime vero cod. Ebroic. Achar, de quo Josue, VII, 25.
The editions produced by Génébrard and Erasmus wrongly have Achaz; Merlin's edition is a little better with Achan; but the Évreux codex is best with Achar, of whom Joshua 7:25 speaks.
(printed under page 123)
(95) ‹anchor: not visible› · call in col 236 (call above the visible part; column inferred)
Propter Parasceven, etc. Verba quidem interpretationis ex Graeco corrupto adornatae sic habent: at res postulat: Propter Parasceven, quae passionis Christi commemoratrix est: et maxime in Dominica die; neque enim, etc.
"Because of the Preparation," etc. The words of the translation, made from a corrupt Greek text, read thus; but the sense requires: "Because of the Preparation [Friday], which commemorates the passion of Christ; and above all on the Lord's day; for not," etc.
(printed under page 123)
Page
- running head: ORIGENIS 236
- marginal letters: A meo comminationem dicentis; B Juda, qui inobediens; C vel nunc audire,; D necessarium sit, si
- old-edition numerals: 115 after quando
- other: Latin only, no Greek printed; begins with meo (continuation of ti- from col. 235)
Dei, et multae fuerunt in religione ejus virtutes. Quando autem mortuus est Zacharias intelligens, tunc fecit malignum. Quis hic qui fecit malignum? Rex erat, non sacerdos. Alius ordo regius, alius ordo sacerdotalis. Voluit ingredi in templum, et locum agere sacerdotis et facere opus quod non fuerat ei concessum. Introiit praeveniens sacerdotes, et assumpsit vas libaminis. Ingressus autem et princeps sacerdotum, qui tempore illo erat, et octoginta sacerdotes cum eo, dixit ad eum princeps sacerdotum : Nonne tu es Osias, et non sacerdos? Violenter perseveravit, et lepra ascendit in frontem ejus. Projectus est mortuus, egressus est de templo, eduxit eum Dominus. Igitur leprosus factus est propter praevaricationem legis. Unusquisque sub regno est, sive peccati, sive justitiae. Si peccatum mihi regnat, unus sum de regibus Israel, qui templum violenter ingressi sunt. Si justus sum juxta mensuram profectus mei, et facio rectum, et persevero ante conspectum Dei, regnat mihi justitia. Quandiu vero vixit leprosus, Isaias immunda labia habuit. Quandiu vixit iniquus non potuit Isaias Dominum Sabaoth videre, et immunda labia habuit, sub iniquo quippe rege erat. Quando enim incipit videre visionem Dei? anno quo mortuus est Osias. His similia et de multis scriptis poteris dicere tribuente Deo. In Exodo istiusmodi quiddam scriptum est : Et factum est post dies aliquot, mortuus est rex Aegypti, et suspiraverunt filii Israel, et ascendit clamor eorum ad Deum. Quandiu vixit Pharao, non suspiraverunt filii Israel, et in pejus positi ne gemendi quidem habuerunt liberam facultatem. Vivebat quippe rex qui imperabat eis et lateres et paleas facere. Quandiu vixit Pharao, non suspiraverunt ad Deum; cum mortuus est Pharao, tunc valuerunt madida fletibus ora sustollere. Vivit rex malignus in pectore nostro, quandiu vivit Pharao Zabulus. Tunc lateres operamur et paleas, tunc lacrymas intra silentium devoramus, et iniquitatis opera prima facimus. Cum autem mortuus fuerit, Domino Deo nos visitante, tunc suspiramus ad Dominum. Idcirco oremus Dominum, ut regnum peccati quod est in mortali nostro corpore, moriatur. Peccatum enim, ait, mortuum est, ego autem revixi. Et rursum : Peccatum revixit, ego autem mortuus sum. Moriente uno qui potitur regno peccati Osia, moritur et Pharao. Cum moritur rex pessimus, erigo ad coelum oculos, et exaudivit vocem meam Deus, quomodo Abraham, et Isaac, et Jacob; et video Dominum Sabaoth sedentem et regnantem super excelsum solium, quem populus non vidit. Nondum enim Osias mortuus fuerat. Volo quiddam simile interponere bonae rei, quae huic contraria est. Iste ipse Osias, quandiu vixit Zacharias intelligens, non fecit peccatum in conspectu Dei; moriente Zacharia declinavit a Domino, ubi imperavit populo,
of God, and many were the virtues in his religion. But when Zechariah who had understanding died, then he did evil. Who was this who did evil? He was a king, not a priest. The royal order is one thing, the priestly order is another. He wished to enter into the temple, and to perform the office of a priest, and to do a work that had not been granted to him. He went in anticipating the priests, and took up the vessel of incense. And the chief priest who was at that time entered also, and eighty priests with him, and the chief priest said to him: Are you not Uzziah, and not a priest? (2 Chron. 26:16–18). He violently persisted, and leprosy rose up in his forehead. He was cast out as dead, he went out of the temple, the Lord brought him forth. Therefore he became leprous on account of the transgression of the law. Each one is under a kingdom, whether of sin or of righteousness. If sin reigns over me, I am one of the kings of Israel who violently entered the temple. If I am righteous according to the measure of my progress, and do what is right, and persevere before the sight of God, righteousness reigns over me. But as long as the leper lived, Isaiah had unclean lips. As long as the unrighteous man lived, Isaiah could not see the Lord of Sabaoth, and had unclean lips, for he was under an unrighteous king. For when does he begin to see the vision of God? In the year in which Uzziah died. Things like these you will be able to say from many scriptures also, by God's bestowal. In Exodus something of this sort is written: And it came to pass after some days, the king of Egypt died, and the children of Israel sighed, and their cry went up unto God (Exod. 2:23). As long as Pharaoh lived, the children of Israel did not sigh, and being placed in a worse condition they did not even have the free power of groaning. For the king lived who commanded them to make both bricks and straw. As long as Pharaoh lived, they did not sigh unto God; when Pharaoh died, then they were able to lift up faces wet with tears. The wicked king lives in our breast as long as Pharaoh the devil lives. Then we work at bricks and straw, then we swallow our tears in silence, and do the first works of iniquity. But when he has died, as the Lord God visits us, then we sigh unto the Lord. Therefore let us pray to the Lord that the kingdom of sin which is in our mortal body may die. For sin, he says, was dead, but I lived again. And again: Sin revived, and I died (Rom. 7:9–10). When the one who holds the kingdom of sin, Uzziah, dies, Pharaoh dies also. When the most evil king dies, I lift up mine eyes to heaven, and God has heard my voice, as He heard Abraham, and Isaac, and Jacob; and I see the Lord of Sabaoth sitting and reigning upon a high throne, Whom the people did not see. For Uzziah had not yet died. I wish to interpose something similar concerning a good thing, which is contrary to this. This very Uzziah, as long as Zechariah who had understanding lived, did not commit sin in the sight of God; when Zechariah died, he turned aside from the Lord, when he ruled the people,
Editors' notes and page, col. 237
Footnotes
(93) ‹anchor: not visible› · call in col 237
II Paral. XXVI, 4, 18.
2 Paralipomenon (2 Chronicles) 26:4, 18.
(printed under page 124)
(94) ‹anchor: clamor eorum ad Deum› · call in col 237
Exod. II, 23.
Exodus 2:23.
(printed under page 124)
(95) ‹anchor: ego autem mortuus sum› · call in col 237
Rom. VII, 9, 10.
Romans 7:9, 10.
(printed under page 124)
(96) ‹anchor: not visible› · call in col 237 (call above the visible part; column inferred)
Codex Turonensis, remissionem, alii remissam: remissa autem pro remissione usurpatur interdum a veteribus theologis, Tertulliano, Cypriano et aliis.
The Tours codex reads remissionem, the others remissam; remissa is in fact used for remissio ("remission") at times by the old theologians, Tertullian, Cyprian and others.
(printed under page 124)
Page
- running head: 237 IN ISAIAM HOMILIA
- marginal letters: A Dei, et multae; B est, sive peccati,; C suspiraverunt filii Israel,; D sum : Peccatum revixit,
- old-edition numerals: (none)
- other: Latin only, no Greek printed; po- split at column break (continues in col. 238)
et rexit urbem. Haec diebus et noctibus legentes et audientes Dominum dicentem : Oportuit te mittere pecuniam meam ad mensam, et ego veniens cum usuris eam exegissem, non colligemus in sudario mnam creditam, nec pecuniam mittamus in terram, sed feneremur eam populis. Et cum nos crediderimus Dominicam rationem vobis, erit videndum quomodo credita cum usuris exsolvatis. Quam, etc. Amen.
and governed the city. Reading these things day and night, and hearing the Lord saying: You ought to have put My money to the bank, and at My coming I should have exacted it with interest (Matt. 25:27; Luke 19:23), we shall not tie up in a napkin the mina entrusted to us, nor let us put the money into the earth, but let us lend it out at interest to the peoples. And when we have entrusted the Lord's account to you, it will have to be seen how you pay back the things entrusted with interest. Which, and so forth. Amen.
HOMILIA VI.
HOMILY VI.
De eo quod scriptum est : Quem mittam, et quis ibit nobis, etc., usque ad eum locum in quo ait, et convertantur, et sanem eos (cap. VI).
On that which is written: Whom shall I send, and who will go for Us, and so forth, even unto that place in which He says, and be converted, and I heal them (chap. 6).
1. Videns Isaias Dominum Sabaoth sedentem super thronum excelsum et elevatum, videns autem et seraphim circumstantia eum, et remissam peccatorum accipiens per eum ignem, qui allatus de altario labia ejus contactu purgavit, ait se audisse vocem Domini non imperantis, sed excitantis atque dicentis (vers. 8, 9) : Quem mittam, et quis ibit ad populum ipsum? Deinde dicit se respondisse Domino : Ecce sum ego, mitte me. Factus autem in hoc loco, et scrutans ea quae scripta sunt, invenio aliud fecisse Moysen, aliud Isaiam. Moyses enim electus ad eductionem populi de terra Aegypti, ait : Provide alium quem mittas, etiam videtur contradicere Deo. Isaias vero non electus, sed audiens : Quem mittam, et quis ibit? Ecce, inquit, ego sum, mitte me. Dignum est ergo spiritalibus spiritalia comparare, et requirere quis e duobus melius fecerit : Moysesne, qui postquam electus est, recusavit; an Isaias qui ne electus quidem ipse obtulit ut mitteretur ad populum. Nescio enim si potest quis eam contrarietatem negotiorum quae in utroque videtur, intendens, dicere quia id ipsum fecerit Moyses, quod Isaias. Ego audacter feci comparans duos sanctos et beatos viros, et decernens, et dicens verecundius Moysen fecisse quam Isaiam. Moyses quippe magnitudinem considerabat, praeesse populo ad educendum eum de terra Aegypti, et repugnare Aegyptiorum incantationibus et maleficiis. Propter hoc ait : Provide alium quem mittas. Iste autem non exspectans audire quid ei juberetur ut diceret, ac si electus fuisset : Ecce, inquit, sum ego, mitte me. Unde quia ignorans quid ei juberetur ut diceret, ac si electus fuisset : Ecce, ait, ego sum, mitte me; haec jubetur ut dicat quae erant inoptata dicenti. Annon erat inoptabile statim jussum prophetizare, a maledictionibus incipere dicentem (vers. 9, 10) : Aure audietis, et non intelligetis, et videntes cernetis, et non videbitis : incrassatum est enim cor populi hujus, et reliqua. Forte ergo, si tamen audenter expedit dicere, temeritatis et audaciae mercedem consecutus est, ut ea jubeatur dicere quae prophetizare nolebat. Quia autem comparavimus Isaiam
1. Isaiah, seeing the Lord of Sabaoth sitting upon a throne high and lifted up, and seeing also the seraphim standing around Him, and receiving the remission of sins through that fire which, brought from the altar, purged his lips by its touch, says that he heard the voice of the Lord not commanding, but stirring up and saying (verses 8, 9): Whom shall I send, and who will go to this people? Next he says that he answered the Lord: Behold, here am I; send me. Now having come to this place, and searching the things that are written, I find that Moses did one thing, Isaiah another. For Moses, having been chosen to lead the people out of the land of Egypt, says: Provide another whom Thou mayest send (Exod. 4:13), and even seems to contradict God. Whereas Isaiah, not having been chosen, but hearing: Whom shall I send, and who will go? says: Behold, here am I; send me. It is worthy, therefore, to compare spiritual things with spiritual, and to inquire which of the two did better: whether Moses, who after he was chosen refused; or Isaiah, who without even being chosen offered himself to be sent to the people. For I do not know whether anyone, giving heed to that contrariety of actions which is seen in both, can say that Moses did the very same thing as Isaiah. I have acted boldly in comparing two holy and blessed men, and judging, and saying that Moses acted more modestly than Isaiah. For Moses considered the greatness of presiding over the people in order to lead them out of the land of Egypt, and of resisting the enchantments and sorceries of the Egyptians. On account of this he says: Provide another whom Thou mayest send. Whereas this man, not waiting to hear what he would be bidden to say, as though he had been chosen, says: Behold, here am I; send me. Whence, because while ignorant of what he would be bidden to say, as though he had been chosen, he says: Behold, here am I; send me, he is bidden to say those things which were undesirable to the speaker. Was it not undesirable, immediately upon being bidden to prophesy, to begin with curses, saying (verses 9, 10): With the ear ye shall hear, and shall not understand, and seeing ye shall perceive, and shall not see: for the heart of this people is waxed gross, and the rest? Perhaps therefore, if however it is expedient to speak boldly, he obtained the reward of rashness and boldness, so that he was bidden to say those things which he was unwilling to prophesy. And since we have compared Isaiah
Editors' notes and page, col. 238
Footnotes
(96) ‹anchor: not visible› · call in col 238
Matth. XXV, 27; Luc. XIX, 23.
Matthew 25:27; Luke 19:23.
(printed under page 124)
(97) ‹anchor: alium quem mittas› · call in col 238
Exod. IV, 13.
Exodus 4:13.
(printed under page 124)
(96) ‹anchor: et remissam› · call in col 238 (numbered note; not the scripture note 96 above)
Codex Turonensis, remissionem, alii remissam: remissa autem pro remissione usurpatur interdum a veteribus theologis, Tertulliano, Cypriano et aliis.
The Tours codex reads remissionem, the others remissam; remissa, indeed, is used for remissio now and then by the ancient theologians, Tertullian, Cyprian and others.
(printed under page 124)
Page
- running head: ISAIAM HOMILIA VI. 238
- marginal letters: A pulo, et rexit; B per thronum excelsum; C rare, et requirere; D electus fuisset : Ecce,
- old-edition numerals: 116 after requirere
- other: Latin only, no Greek printed; begins with pulo (continuation of po- from col. 237)
et Moysen, componamus et aliam proximam comparationem Isaiae et Jonae. Ille mittitur praedicare eversionem Ninivitis post tres dies, et piget eum proficisci nolentem causa malorum civitatis. Iste vero non exspectans quid ei imperaretur ut diceret, ait : Ecce ego sum, mitte me. Bonum est non prosilire ad eas quae a Deo sunt dignitates et principatus, et ministeria Ecclesiae, sed imitari Moysen, et dicere cum eo : Provide alium quem mittas. Neque enim ad principatum Ecclesiae venit qui salvari vult, et si praeest, sed ad servitutem Ecclesiae, si oportet dicere et de Evangelio : Principes quidem gentium dominantur eis, et qui potestatem habent in illis magistratus vocantur. Non sic autem erit in vobis; nec enim dominantur principes in vobis, sed qui vult vestrum esse major, erit omnium minimus. Qui vult esse primus, erit omnium novissimus. Qui vocatur ergo ad episcopatum, non ad principatum vocatur, sed ad servitutem totius Ecclesiae. Si vis credere de Scripturis, quia in Ecclesia servus sit omnium qui praeest, suadeat tibi ipse Salvator et Dominus, qui talis tantusque factus est in medio discipulorum, non quasi discumbens, sed quasi ministrans. Accipiens enim linteum postquam exutus est vestimentis, praecinxit se, et mittens aquam in pelvim coepit lavare pedes discipulorum, et detergere linteo quo erat praecinctus. Et docens quales oporteat esse principes tanquam servos, ait : Vos vocatis me Magistrum et Dominum, et bene dicitis, sum etenim. Si ergo Dominus et Magister vester lavi vobis pedes, et vos debetis alterutrum lavare pedes. In servitutem igitur vocatur Ecclesiae princeps, ut possit ex servitute ista ire ad solium coeleste, sicut scriptum est : Sedebitis super thronos duodecim, judicantes duodecim tribus Israel. Audi vero et Paulum tam praeclarum virum dicentem, quia servus fuerit omnium credentium. Ego sum, ait, minimus apostolorum; non sum dignus vocari apostolus, quia persecutus sum Ecclesiam Dei. Porro si hoc non videtur approbare servitutem ejus, sed tantum humilitatem, audi eum dicentem : Facti sumus parvuli in medio vestrum, quasi nutrix foveat filios suos, cum possemus graves esse, ut Christi apostoli. Imitatores ergo nos esse expedit humilium ipsius Domini sermonum atque factorum, et apostoli ejus, et facere quod factum est a Moyse, ut etiam si vocatur aliquis ad principatum dicat : Provide alium quem mittas. Deo dicit : Non sum dignus ante heri et nudiustertius. Exilis vocis sum, et tardilinguis. Et quia Deo dixit humiliter : Exilis vocis sum, et tardilinguis, audit a Deo : Quis dedit os homini, et quis fecit surdum et mutum, videntem et caecum? Nonne ego Dominus Deus? Crede Deo, consecra te ei. Licet subtilis vocis sis tardaeque linguae, trade te sermoni Dei. Dices postea : Os meum aperui et
and Moses, let us set together another kindred comparison also, of Isaiah and Jonah (Jonah 1). The latter is sent to preach the overthrow of the Ninevites after three days, and it irks him, being unwilling to set out on account of the evils of the city. Whereas the former, not waiting for what he would be commanded to say, says: Behold, here am I; send me. It is good not to leap forward to those dignities and rulerships that are from God, and the ministries of the Church, but to imitate Moses, and to say with him: Provide another whom Thou mayest send. For he who wishes to be saved does not come to the rulership of the Church, even if he presides, but to the service of the Church, if one must speak from the Gospel also: The rulers of the Gentiles lord it over them, and they that have authority over them are called magistrates. But it shall not be so among you; for rulers do not lord it among you, but whosoever of you will be greater, shall be least of all. Whosoever will be first, shall be last of all (Luke 22:25–26; Matt. 20:26–27). He therefore who is called to the episcopate is called not to rulership, but to the service of the whole Church. If you wish to believe from the Scriptures that he who presides in the Church is the servant of all, let the Saviour and Lord Himself persuade you, Who became such and so great in the midst of the disciples, not as sitting at meat, but as ministering. For taking a towel after He had laid aside His garments, He girded Himself, and pouring water into a basin began to wash the feet of the disciples, and to wipe them with the towel wherewith He was girded. And teaching what sort of men rulers ought to be, even as servants, He says: You call Me Master and Lord, and you say well, for so I am. If I then, your Lord and Master, have washed your feet, you also ought to wash one another's feet (John 13:13–14). Unto service, therefore, is the ruler of the Church called, that out of this service he may be able to go to the heavenly throne, as it is written: You shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28). Hear also Paul, so renowned a man, saying that he was the servant of all believers. I am, he says, the least of the apostles; I am not worthy to be called an apostle, because I persecuted the Church of God (1 Cor. 15:9). Furthermore, if this does not seem to prove his service, but only his humility, hear him saying: We became little ones in the midst of you, as if a nurse should cherish her children, when we might have been burdensome, as the apostles of Christ (1 Thess. 2:7). It is expedient, therefore, that we be imitators of the humble words and deeds of the Lord Himself, and of His apostle, and do what was done by Moses, so that even if anyone is called to rulership, he may say: Provide another whom Thou mayest send. He says to God: I am not worthy before yesterday and the day before. I am of a slender voice, and slow of tongue (Exod. 4:10). And because he said humbly to God: I am of a slender voice, and slow of tongue, he hears from God: Who has given a mouth to man, and who has made the deaf and the dumb, the seeing and the blind? Is it not I, the Lord God? (Exod. 4:11). Believe God, consecrate yourself to Him. Though you be of a slender voice and of a slow tongue, deliver yourself to the word of God. You will say afterwards: I opened my mouth and
Editors' notes and page, col. 239
Footnotes
(98) ‹anchor: not visible› · call in col 239
Jon. I.
Jonah 1.
(printed under page 125)
(99) ‹anchor: not visible› · call in col 239
Luc. XXII, 25, 26.
Luke 22:25, 26.
(printed under page 125)
(1) ‹anchor: lavare pedes› · call in col 239
Joan. XIII, 13, 14.
John 13:13, 14.
(printed under page 125)
(2) ‹anchor: duodecim tribus Israel› · call in col 239
Matth. XIX, 28.
Matthew 19:28.
(printed under page 125)
(3) ‹anchor: Ecclesiam Dei› · call in col 239
I Cor. XV,
1 Corinthians 15 (no verse printed).
(printed under page 125)
(4) ‹anchor: Christi apostoli› · call in col 239
I Thess. II, 7.
1 Thessalonians 2:7.
(printed under page 125)
(5) ‹anchor: et tardilinguis› · call in col 239
Exod. IV, 10.
Exodus 4:10.
(printed under page 125)
(6) ‹anchor: Dominus Deus› · call in col 239
ibid. 11.
Same place, verse 11.
(printed under page 125)
(97) ‹anchor: not visible› · call in col 239 (call above the visible part; column inferred)
Mss., ministeria; editi, mysteria.
The manuscripts read ministeria; the editions, mysteria.
(printed under page 125)
Page
- running head: 239 ORIGENIS
- marginal letters: A et Moysen, componamus; B vult vestrum esse; C vobis pedes, et; D mini sermonum atque
- old-edition numerals: (none)
- other: Latin only, no Greek printed; column number 239 in running head printed upside down
attraxi spiritum. Haec quidem propter hoc quod ait Isaias : Ecce sum ego, mitte me.
drew in the spirit (Ps. 118:131). These things indeed on account of this which Isaiah says: Behold, here am I; send me.
2. Faciamus autem ex parte et cum eo. Voluit enim cum accepisset jam gratiam a Deo, non in vacuum eam accipere, sed uti ea ad necessaria. Videns seraphim, videns Dominum Sabaoth sedentem super thronum excelsum et elevatum, dixit (vers. 5) : O miser ego, quoniam compunctus sum, quia cum homo sim, et immunda labia habeam, in medio quoque populi labia immunda habentis habitem, regem Dominum Sabaoth vidi oculis meis. Hoc dicens, et miserum se faciens, meretur auxilium, suscipiente Deo humilitatem ejus. Quod est istud auxilium? (Vers. 6, 7) Missus est, ait, ad me unus de seraphim, et habebat in forcipe carbonem, quem attulerat de altari, et tetigit labia mea, et dixit : Ecce abstuli iniquitates tuas et peccata tua circumpurgavi. Consecutus est beneficium, mundus effectus, et remissionem accipiens peccatorum. Cum audisset : Quem mittam ad populum, et quis ibit nobis? non propter priorem conscientiam ausus fuit dicere : Ecce ego, mitte me, sed ubi audierat : Ecce abstuli iniquitates tuas. Igitur quia sancti compunguntur, et requiritur inter Moysen et Isaiam, satisfaciamus pro Moyse, et etiam pro Isaia, dantes et eis de Scripturis sortem suam. Moyses non accepit remissionem peccatorum, ut diceret quasi jam conscius se mundatum, Mitte me, propter quod ait : Provide alium quem mittas, habebat enim in conscientia interfectionem Aegyptii; forte autem ut homo sciebat se et quaedam alia habere peccata, propterea recusat. Iste autem non quasi natura justus postulat ministerium, sed quasi gratiam consecutus. Sic et Moyses si similem gratiam percepisset, audissetque : Ecce abstuli iniquitates tuas; et hoc : Circummundavi peccata tua, nunquam forte dixisset : Provide alium quem mittas. Habet ergo aliquid rationis, et Moyses recusans, et Isaias dicens : Ecce ego sum, mitte me.
2. Yet let us take his part also in some measure. For when he had already received grace from God, he wished not to receive it in vain, but to use it for necessary things. Seeing the seraphim, seeing the Lord of Sabaoth sitting upon a throne high and lifted up, he said (verse 5): O wretched man that I am, because I am pricked to the heart, because being a man, I also have unclean lips, and dwell also in the midst of a people having unclean lips, and I have seen with mine eyes the King, the Lord of Sabaoth. Saying this, and making himself wretched, he merits help, as God accepts his humility. What is that help? (Verses 6, 7) There was sent unto me, he says, one of the seraphim, and he had in the tongs a live coal, which he had brought from the altar, and he touched my lips, and said: Behold, I have taken away your iniquities and have purged your sins round about. He obtained the benefit, having been made clean, and receiving the remission of sins. When he had heard: Whom shall I send to the people, and who will go for Us? he did not on account of his former conscience dare to say: Behold, here am I; send me, but only when he had heard: Behold, I have taken away your iniquities. Therefore, because the saints are pricked to the heart, and a question is raised between Moses and Isaiah, let us make defence for Moses, and for Isaiah also, giving to them too their own lot from the Scriptures. Moses did not receive the remission of sins, so as to say as though already conscious that he had been cleansed, Send me; wherefore he says: Provide another whom Thou mayest send, for he had on his conscience the slaying of the Egyptian; and perhaps as a man he knew that he had certain other sins also, and therefore he refuses. Whereas this man asks for the ministry not as though righteous by nature, but as having obtained grace. So Moses also, if he had received a like grace, and had heard: Behold, I have taken away your iniquities; and this: I have cleansed your sins round about, would perhaps never have said: Provide another whom Thou mayest send. Both Moses in refusing, therefore, and Isaiah in saying: Behold, here am I; send me, have some reason.
3. Sed videamus ea etiam quae praecipit Dominus ut populo diceret : Vade, et dic populo : Aure audietis, et non intelligetis, et videntes cernetis, et non videbitis. Incrassatum est enim cor populi hujus, et auribus graviter audierunt, et oculos clauserunt, nequando videant oculis, et auribus audiant, et corde intelligant, et convertantur, et salvem eos; bifariam sciens sermonis auditionem, et duplicem noscens constitutionem, hoc est aliud eorum corporale, aliud spiritale, aut ad populum prophetizans de his quae in adventu Christi futura erant, quia esset tempus quando audirent, et non intelligerent ea. Si quidem cum audirent Dominum meum Jesum Christum, vocem tantum dictorum audiere, non sensum. Et hoc ex eo manifestum est, quia foris ad populum in parabolis loquebatur; discipulis autem secreto dissolvebat eas. Prophetat autem quod
3. Yet let us see those things also which the Lord commanded him to say to the people: Go, and say to the people: With the ear ye shall hear, and shall not understand, and seeing ye shall perceive, and shall not see. For the heart of this people is waxed gross, and with their ears they have heard heavily, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and be converted, and I should save them; knowing that the hearing of the word is twofold, and recognizing a double constitution, that is, that one thing in them is bodily, another spiritual, or prophesying to the people concerning those things which were to be at the coming of Christ, that there would be a time when they would hear them and not understand them. Since indeed when they heard my Lord Jesus Christ, they heard only the sound of the words, not the meaning. And this is manifest from the fact that outside to the people He spoke in parables, whereas in secret He explained them to the disciples. Now he prophesies what
Editors' notes and page, col. 240
Footnotes
(7) ‹anchor: not visible› · call in col 240 (call above the visible part; column inferred)
Psal. CXVIII, 131.
Psalm 118(119):131.
(printed under page 125)
Page
- running head: ORIGENIS 240
- marginal letters: A attraxi spiritum. Haec; B altari, et tetigit; C Aegyptii; forte autem; D intelligant, et convertantur,
- old-edition numerals: 117 before Scripturis
- other: Latin only, no Greek printed
evenit : Aure audietis, et non intelligetis. Porro quod de adventu Domini hoc sit populo prophetatum, ipse Salvator dicit : Bene prophetavit de vobis Isaias inquiens : Aure audietis, et non intelligetis. Concedamus ergo quia sermones Domini populus auscultans nos poterit nosse quae dicta sint. Videamus autem quid sit hoc quod sequitur : Et videntes videbitis, et non scietis. Non si quis vidit ea quae Salvator faciebat, statim videns potuit intelligere cur facta sint. Veluti (exemplum assumamus) lavit pedes discipulorum : et videbant quidem bene quomodo lavabat pedes Magister discipulis; videbant autem et alii qui erant praesentes, sed id tantum quod fiebat, non etiam cur fiebat. Similitudo quippe erat lavatio pedum, qua lavit Verbum Dei pedes discipulorum. Idcirco ait Salvator ad recusantem Petrum, et dicentem : Non lavabis pedes meos. Quid ait? Quod ego facio, tu nescis modo, scies autem postea. Quid autem facis modo? dicit Petrus. Video te lavantem pedes nostros, et pelvim positam, linteo te praecinctum, et servientem nobis, et detergentem pedes nostros. Verum quia non erat hoc negotium corporale, sed spiritale, Salvator nudatus mittit spiritalem aquam in pelvim secundum Scripturas, et lavat pedes discipulorum suorum, ut cum mundi fuerint, ascendant ad dicentem : Ego sum via; et non pleni pulvere, quem excutere voluit super indignos, et non suscipientes pacem, neque dignos eorum quae dicebantur. Et quia hoc erat quod significabatur, ideo ait : Quod ego facio, tu nescis modo, scies autem postea. Erat autem hoc quod et reliquis dictum est : Quia vos vocatis me Magistrum et Dominum, et bene dicitis. Sum etenim. Si igitur ego Dominus et Magister lavi pedes vestros, et vos debetis invicem lavare. Ergo hoc dicit ut episcopus mittens aquam in pelvim, et exutus vestibus suis, et praecinctus linteo me extendente lavet pedes meos? Siquidem vos, inquit, debetis invicem lavare pedes vestros. Si hoc est quod dicitur, nemo vestrum mandatum servabit. Nemo enim quibuscunque venientibus assumens linteum diaconus vel presbyter, sive episcopus lavat pedes. Sed si intelligas ea quae scripta sunt, qui vere beati sunt episcopi servientes Ecclesiae, mittunt aquam de Scripturis in pelvim animae, quod est secundum Scripturas, et tentant pedum discipulorum sordes lavare, et eluere, et projicere. Et sic custodiunt episcopi mandatum imitantes Jesum, sic et presbyteri. Utinam et ego accipiam nunc aquam quae possit animae vestrae pedes lavare, et unusquisque vestrum dicat cum fuerit lotus : Lavi pedes meos, quomodo inquinabo illos? Hoc enim sponsa dicit in Canticis canticorum, non ostendens corporeos pedes lotos, sed pedes non offendentes. De quibus dicit
came to pass: With the ear ye shall hear, and shall not understand. Furthermore, that this was prophesied to the people concerning the coming of the Lord, the Saviour Himself says: Well did Isaiah prophesy of you, saying: With the ear ye shall hear, and shall not understand (Matt. 13:14; 15:7). Let us grant, therefore, that the people listening to the words of the Lord will not be able to know the things that have been spoken. Let us see, however, what this is which follows: And seeing ye shall see, and shall not know. Not everyone who saw the things that the Saviour did, immediately upon seeing them was able to understand why they were done. Just as (let us take an example) He washed the feet of the disciples: and they saw well indeed how the Master washed the feet for the disciples; and others also who were present saw it, yet only that which was being done, not also why it was being done. For the washing of the feet, wherewith the Word of God washed the feet of the disciples, was a figure. Therefore the Saviour says to Peter when he refuses and says: Thou shalt not wash my feet—what does He say? What I do, you do not know now, but you shall know hereafter (John 13:7–8). And what art Thou doing now? says Peter. I see Thee washing our feet, and the basin set, Thee girded with a towel, and serving us, and wiping our feet. Yet because this business was not bodily, but spiritual, the Saviour, having stripped Himself, pours spiritual water into the basin according to the Scriptures, and washes the feet of His disciples, that when they have been made clean they may ascend to Him Who says: I am the way (John 14:6); and not full of dust, which He bade them shake off over the unworthy, and those who do not receive peace, nor are worthy of the things that were spoken. And because this was what was signified, therefore He says: What I do, you do not know now, but you shall know hereafter (John 13:7). And this was what was said to the rest also: Ye call Me Master and Lord, and ye say well; for so I am. If I then, the Lord and Master, have washed your feet, ye also ought to wash one another's feet (John 13:13–14). Does He therefore say this in order that a bishop, pouring water into a basin, and stripped of his garments, and girded with a towel, while I stretch them out, should wash my feet? For ye, He says, ought to wash one another's feet. If this is what is meant, none of you will keep the commandment. For no deacon or presbyter or bishop takes up a towel and washes the feet for whoever comes along. But if you understand the things that are written, the bishops who are truly blessed, serving the Church, pour water from the Scriptures into the basin of the soul, which is according to the Scriptures, and endeavour to wash, and rinse away, and cast out the filth of the feet of the disciples. And thus do bishops keep the commandment in imitating Jesus, and thus do presbyters also. Would that I too may now receive water that can wash the feet of your soul, and that each one of you, when he has been washed, may say: I have washed my feet, how shall I defile them? (Song 5:3). For the bride says this in the Song of Songs, showing not bodily feet washed, but feet that do not stumble. Concerning which
Editors' notes and page, col. 241
Footnotes
(8) ‹anchor: not visible› · call in col 241
Matth. XIII, 14; xv, 7.
Matthew 13:14; 15:7.
(printed under page 126)
(9) ‹anchor: not visible› · call in col 241
Joan. XIII, 7, 8.
John 13:7, 8.
(printed under page 126)
(10) ‹anchor: Ego sum via› · call in col 241
Joan. XIV, 6.
John 14:6.
(printed under page 126)
(11) ‹anchor: scies autem postea› · call in col 241
Joan. XIII, 8.
John 13:8.
(printed under page 126)
(12) ‹anchor: debetis invicem lavare› · call in col 241
ibid., 13, 14.
Same place, verses 13, 14.
(printed under page 126)
(13) ‹anchor: quomodo inquinabo illos› · call in col 241
Cant. V, 3.
Song of Songs 5:3.
(printed under page 126)
Page
- running head: 241 IN ISAIAM HOMILIA
- marginal letters: A evenit : Aure audietis,; B pulorum. Idcirco ait; C nescis modo, scies; D Scripturas, et tentant
- old-edition numerals: (none)
- other: Latin only, no Greek printed; di- split at column break (continues in col. 242)
- other: the word dicit was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 242
Salomon : Pes tuus non offendat. De quibus et in Psalmis scriptum est : Mei autem pene moti sunt pedes. Verum et quae constituuntur viduae in Ecclesiis : Si sanctorum, inquit, pedes lavit. Si autem vis apertius audire quomodo vidua lavat sanctorum pedes, audi Paulum in alio loco constituentem viduis, et dicentem : Bene docentes ut pudicas efficiant adolescentulas, lavantes sordes pedum juvencularum. Et istae viduae dignae sunt ecclesiastico honore, quaecunque sanctorum pedes lavant sermone spiritalis doctrinae, sanctorum vero non masculorum, sed mulierum. Docere enim mulierem non permittit, neque principari viro. Vult esse mulieres bene docentes, ut ad castitatem suadeant non adolescentes, sed adolescentulas; indecens quippe est, ut mulier magistra viri fiat; sed ut castitatem suadeant adolescentulis, et amare viros et liberos suos. Discamus ergo lavare pedes discipulorum. Ista propter hoc dicta sunt : Videntes videbitis, et non scietis. Quoniam si quid fiebat a Salvatore, ab his quidem qui non intelligebant, videbatur juxta corpus, non videbatur juxta rationem; ab his vero qui intelligebant, videbatur quidem juxta oculos, videbatur autem et juxta intellectum; ita ut non compleretur super beate videntes, hoc quod dictum est : Videntes videbitis, et non scietis, sed super peccatores. Sed et cuncta Evangeliorum oremus videntes dupliciter videre, quomodo facta sint juxta corpus, quando Salvator noster venit ad terras. Etenim similitudo erat, et typus futurorum unumquodque quod fiebat in corpore. Veluti nescio quis a nativitate caecus visum recuperavit : vere autem caecus iste a nativitate erat gentilium populus, cui Salvator reddidit visum, saliva sua ungens oculos ejus, et mittens ad Siloam, quod interpretatur missus. Mittebat quippe eos quos spiritu unxit ut crederent, ad Siloam, id est ad apostolos et magistros, propter quod scriptum est de Siloa, quia interpretatur missus. Et quotiescunque incipimus ab Jesu visitari, ut recipiamus animae oculos, mittit nos ad Siloam, hoc est missus. Et unusquisque ergo nostrum quando legit ea quae in Evangeliis facta sunt, oret ne etiam in se compleatur : Videntes videbitis, et non scietis.
Solomon says: Let not your foot stumble (Prov. 3:23). Concerning which in the Psalms also it is written: But as for me, my feet were almost moved (Ps. 72:2). Moreover, concerning the widows also who are appointed in the Churches: If she has washed the saints' feet (1 Tim. 5:10), he says. And if you wish to hear more plainly how a widow washes the saints' feet, hear Paul in another place appointing rules for widows, and saying: Teaching well, that they may make the young women chaste (Tit. 2:3–4), washing the filth of the feet of the young women. And those widows are worthy of ecclesiastical honour, whoever wash the feet of the saints with the word of spiritual teaching—yet of the saints not men, but women. For he does not permit a woman to teach, nor to have authority over a man (1 Tim. 2:12). He wishes women to be good teachers, so that they may persuade to chastity not young men, but young women; for it is unbecoming that a woman should become a teacher of a man; but that they should persuade young women to chastity, and to love their husbands and their children. Let us learn, therefore, to wash the feet of the disciples. Those things were said on account of this: Seeing ye shall see, and shall not know. Because if anything was done by the Saviour, by those indeed who did not understand, it was seen according to the body, it was not seen according to the reason; whereas by those who understood, it was seen indeed according to the eyes, and it was seen also according to the understanding; so that this which was said: Seeing ye shall see, and shall not know, was not fulfilled upon those who blessedly saw, but upon sinners. Let us pray, moreover, that seeing all the things of the Gospels we may see them doubly: how they were done according to the body when our Saviour came to earth. For each thing that was done in the body was a likeness and a type of things to come. Just as a certain man blind from birth recovered his sight (John 9:1–7): now truly that man blind from birth was the people of the Gentiles, to whom the Saviour restored sight, anointing his eyes with His spittle, and sending him to Siloam, which is interpreted Sent. For He sent those whom He anointed with the Spirit that they might believe, to Siloam, that is, to the apostles and teachers, wherefore it is written of Siloam, that it is interpreted Sent (John 9:7). And as often as we begin to be visited by Jesus, that we may receive the eyes of the soul, He sends us to Siloam, that is, Sent. And therefore let each one of us, when he reads the things that were done in the Gospels, pray lest in himself also there be fulfilled: Seeing ye shall see, and shall not know.
4. Si autem, ut existimant simpliciores, illa quae facta sunt non propter nos, sed propter se tantum facta sunt, et non erant exempla alterius rei, exponant quem hoc quod dictum est : Videntes videbitis, et non scietis, habeat sensum. Nam si non ea quae videbantur habebant aliquem sensum secretum, ut cum carnalibus oculis etiam spiritaliter inspicerentur, nunquam dixisset : Videntes videbitis, et non scietis. Ad approbationem autem horum et alterius scripti de Evangelio testimonium proferemus,
4. But if, as the simpler suppose, those things that were done were done not on our account, but on their own account only, and were not examples of another reality, let them set forth what meaning this saying has: Seeing ye shall see, and shall not know. For if the things that were seen did not have some secret meaning, so as to be looked upon spiritually as well as with fleshly eyes, He would never have said: Seeing ye shall see, and shall not know. And for the proof of these things we shall bring forward the testimony of another passage also from the Gospel,
Editors' notes and page, col. 242
Footnotes
(14) ‹anchor: not visible› · call in col 242 (call above the visible part; column inferred)
Prov. III, 23.
Proverbs 3:23.
(printed under page 126)
(15) ‹anchor: not visible› · call in col 242 (call above the visible part; column inferred)
Psal. LXXII, 2.
Psalm 72(73):2.
(printed under page 126)
(16) ‹anchor: not visible› · call in col 242 (call above the visible part; column inferred)
I Tim. V, 10.
1 Timothy 5:10.
(printed under page 126)
(17) ‹anchor: not visible› · call in col 242 (call above the visible part; column inferred)
Tit. II, 3, 4.
Titus 2:3, 4.
(printed under page 126)
(18) ‹anchor: visum recuperavit› · call in col 242
Joan. IX.
John 9.
(printed under page 126)
(19) ‹anchor: interpretatur missus› · call in col 242
ibid., 7.
Same place, verse 7.
(printed under page 126)
(98) ‹anchor: autem horum› · call in col 242
Ad approbationem autem horum, etc. Vide praefationem nostram ad tom. II, pag. IX.
"But in proof of these things," etc. See our preface to vol. II, p. IX.
(printed under page 126)
Page
- running head: ISAIAM HOMILIA VI. 242
- marginal letters: A cit Salomon : Pes; B ut mulier magistra; C unumquodque quod fiebat; D facta sunt non
- old-edition numerals: 118 after quidem
- other: Latin only, no Greek printed; begins with cit (continuation of di- from col. 241)
quod juxta eos qui tantum litteram sequuntur, mendacium est. Dicit Salvator et Dominus noster ad discipulos in Evangelio secundum Joannem : Si credideritis, non solum quae ego facio facietis; sed et majora horum facietis. Videamus ergo si majora aliqua fecerint discipuli. Quid majus est quam mortuum suscitare? Quis non dico nostrum, sed apostolorum mortuum suscitavit? Refert historia quia Paulus Eutychum resuscitaverit a mortuis, et Petrus Tabitham quae interpretatur Dorcas. Ista autem et alia istiusmodi inveniri possunt : ubi sunt majora? Sed et caecos Salvator fecit rursum videre, et quod majus est, eos qui sic nati fuerunt. Exhibeant quos caecos ab utero manibus apostolorum curatos aspexerint. Et alia infinita potest de Evangeliis invenire qui quaerit, quia neque apostoli his majora fecerint, neque eorum successores. Verum sermo Scripturae tale quiddam locutus est : his quae ego feci corporalibus, vos majora facietis. Ego feci resurgere ex mortuis corporaliter, vos resurgere facietis ex mortuis spiritaliter. Ego caecis sensibile hoc lumen infudi, vos spiritalem lucem non videntibus dabitis. Usque ad hanc autem diem haec majora signa a corporalibus quae fecit Jesus, ego video fieri per fidelissimos discipulos Jesu. Annon caeci nunc vident, et claudi ambulant, et leprosi mundantur, et reliqua fiunt? Si is qui heri obcaecatus est accedens ad idolum quasi ad Deum, hodie invocet Deum vivum pristina derelinquens, nonne videt? Annon qui heri claudus erat propter peccatum, nunc propter discipulorum doctrinam iter verum edoctus stabili graditur pede? Qui heri aridam habebat manum, et otiosam ad benefaciendum, hodie recipiens manum habet eam viventem? Si videris aliquem pollutum, et lepram in anima habentem subito poenitere, ac doctrinae sermone compunctum, non te pigeat dicere, quia majus sit hunc spiritaliter leprosum, quam quemdam carnaliter fuisse purgatum. Et haec quidem largius profudit oratio, cupiens ostendere quid sit hoc quod dictum est : Et videntes videbitis, et non intelligetis.
which according to those who follow only the letter is a falsehood. Our Saviour and Lord says to the disciples in the Gospel according to John: If ye believe, not only the things that I do shall ye do, but greater things than these also shall ye do (John 14:12). Let us see, therefore, whether the disciples did any greater things. What is greater than to raise the dead? Who—I do not say of us, but of the apostles—raised the dead? History relates that Paul raised Eutychus again from the dead (Acts 20:9–10), and Peter Tabitha, which is interpreted Dorcas (Acts 9:36–40). Now those things and others of that sort can be found: where are the greater things? Moreover, the Saviour made the blind also to see again (Matt. 9:27–30), and what is greater, those who were so born. Let them show what men blind from the womb they have seen cured by the hands of the apostles. And endless other things he who seeks can find from the Gospels, wherein neither the apostles did greater things than these, nor their successors. Truly the word of Scripture spoke something of this sort: than these bodily things that I have done, you shall do greater things. I caused men to rise again from the dead bodily, you shall cause men to rise again from the dead spiritually. I poured this sensible light into the blind, you shall give spiritual light to those who do not see. And even unto this day I see these signs, greater than the bodily ones that Jesus did, being wrought through the most faithful disciples of Jesus. Do not the blind now see, and the lame walk, and are not the lepers cleansed, and the other things done? If he who yesterday was blinded, approaching an idol as though God, today calls upon the living God, forsaking his former ways, does he not see? Does not he who yesterday was lame on account of sin, now on account of the teaching of the disciples, having been taught the true way, walk with a steadfast foot? Does not he who yesterday had a withered hand, and idle for well-doing, today receiving his hand have it living? If you see someone defiled, and having leprosy in his soul, suddenly repent, and pricked to the heart by the word of teaching, let it not irk you to say that it is a greater thing for this spiritually leprous man to have been purged than for someone to have been purged carnally. And these things our discourse has poured forth more at large, desiring to show what is meant by that which was said: And seeing ye shall see, and shall not understand.
5. Quae autem causa est audientem non intelligere, et videntem non videre? Incrassatum est, inquit, cor populi hujus. Siquidem necessarium est intelligi et hoc unde sit, non eadem est corporalis et spiritalis pinguedo, neque eadem est corporalis tenuitas, et spiritalis. Etenim quod corporaliter crassum est, in carne fit, et nihil mihi nocet cor carneum si incrassetur, neque prodest a languore, vel a quacunque causa attenuetur. Tale autem existimo fieri cor carneum eorum qui formidine continentur. Quomodo enim toti tabescunt ab aegrotatione, sic aiunt et crassitudinem, et quidquid pingue est circa cor eorum extenuari. Quid ergo mihi nocet si corporale cor meum incrassetur? Esto vero et attenuari cor meum, quid mihi ex isto prodest? Sed cor nuncupativo cum corporeo
5. And what is the cause that he who hears does not understand, and he who sees does not see? The heart of this people, He says, is waxed gross. Since indeed it is necessary that this also be understood, whence it is: bodily and spiritual fatness are not the same, nor are bodily thinness and spiritual the same. For that which is bodily gross comes to be in the flesh, and a fleshly heart harms me nothing if it grows gross, nor does it profit if from sickness or from whatever cause it grows thin. And such do I suppose the fleshly heart becomes of those who are held by fear. For just as they waste away wholly from sickness, so they say that both the grossness and whatever is fat around their heart is thinned out. What then does it harm me if my bodily heart grows gross? Or grant that my heart grows thin, what does it profit me from this? But the ruling part of our soul is called the heart by a shared name with the bodily
Editors' notes and page, col. 243
Footnotes
(20) ‹anchor: not visible› · call in col 243
Joan. XIV, 12.
John 14:12.
(printed under page 127)
(21) ‹anchor: not visible› · call in col 243
Act. XX.
Acts 20.
(printed under page 127)
(22) ‹anchor: not visible› · call in col 243
Act. IX.
Acts 9.
(printed under page 127)
(23) ‹anchor: not visible› · call in col 243
Matth. IX
Matthew 9.
(printed under page 127)
Page
- running head: 243 ORIGENIS
- marginal letters: A quod juxta eos; B de Evangeliis invenire; C peccatum, nunc propter; D intelligi et hoc
- old-edition numerals: (none)
- other: Latin only, no Greek printed; corpo- split at column break (continues in col. 244)
corde vocabulo animae nostrae principale nominatur, ut manifestum est ex eo quod in Evangelio dicitur : Beati mundo corde. Neque enim hi mundo corde sunt, qui sanguinem, vel quodcunque materiae corporalis intrinsecus non habent. Sed dictum est : Beati mundo corde, pro eo quod est, beati qui mundum habent principale animae. Principale nominatur pro corde. Quoniam igitur principale animae nostrae quod esse dicitur in corde corporeo, sive mundum est cor nostrum, sive immundum; immundum quidem quando cogitationes pessimae egrediuntur ex eo, homicidia, adulteria, furta, falsum testimonium, blasphemiae; mundum autem quando cogitationes sanctae, et intellectus divini, et mens pura; propter hoc arbitrandum est attenuatum quidem esse dictum, attenuatum a sancto Spiritu ejus qui salvatur : incrassatum autem et praefocatum a malitia ejus qui peccat. Dicitur enim de sancto Spiritu qui est secundum sapientiam, quia sit multifarius, tenuis, mobilis, et quia justus accipiat hunc subtilem spiritum. Differt quippe hic spiritus ab omnibus spiritibus intellectualibus, mundis, subtilibus. Est ergo principale cordis tenue quidem quod spiritale est : pingue autem quod ex corporalis materiae vitio concretum est, plenum cogitationibus corporalibus, quae sunt in reprehensione. Sic dicitur : Incrassatum est cor populi hujus. Intellige ex eo incrassatum esse cor, quia nihil sit in eo praeter humanas et carnales sollicitudines. Quomodo enim materia corporis pinguis est, eodem modo etiam corporei intellectus et cogitationes. Ex quo cum duo posita sint, incrassari cor ex saecularibus curis, et attenuari ex sollicitudine spiritali, cum quis cogitat ea quae Domini sunt, projiciens pinguedinem ex corde, et sciens quia si incrassatum fuerit cor ejus, neque accipiat sermones Dei, neque videat salutis sacramenta : deponamus et nos crassitudinem, et assumamus eam quae dicta est tenuitatem, ut et nos dicamus quomodo Prophetes : Sitivit in te anima mea, quam multipliciter tibi caro mea. In terra deserta, invia et inaquosa, sic in sancto apparui tibi : non quasi sanctus fuerim naturaliter, sed si carnis prudentia tabescit, et si prudentia carnis extabuerit, tunc in sancto apparebo ei. Haec in explanationem ejus quod dictum est : Incrassatum est cor populi hujus.
heart, as is manifest from that which is said in the Gospel: Blessed are the pure in heart (Matt. 5:8). For those are not pure in heart who do not have blood, or whatever belongs to bodily matter, within. But it was said: Blessed are the pure in heart, instead of: blessed are those who have the ruling part of the soul pure. The ruling part is named instead of the heart. Since therefore the ruling part of our soul, which is said to be in the bodily heart, is our heart, whether pure or impure—impure indeed when evil thoughts go forth out of it, murders, adulteries, thefts, false witness, blasphemies (Matt. 15:19); and pure when there are holy thoughts, and divine understandings, and a pure mind—on this account it must be reckoned that the heart of him who is saved has been called thinned, thinned by the Holy Spirit; whereas the heart of him who sins has been made gross and choked by malice. For it is said of the Holy Spirit Who is according to wisdom, that He is manifold, subtle, mobile (Wisd. 7:22), and that the righteous man receives this subtle Spirit. For this Spirit differs from all intellectual, clean, subtle spirits. Therefore the ruling part of the heart that is spiritual is thin indeed; whereas that which has congealed from the vice of bodily matter is fat, full of bodily thoughts, which are under blame. Thus is it said: The heart of this people is waxed gross. Understand that the heart has waxed gross from this, that there is nothing in it save human and fleshly cares. For just as the matter of the body is fat, in the same way also are bodily understandings and thoughts. Wherefore, since two things are set forth—that the heart grows gross from worldly cares, and is thinned by spiritual solicitude, when anyone thinks of the things that are the Lord's, casting away fatness out of his heart, and knowing that if his heart has waxed gross, he neither receives the words of God, nor sees the mysteries of salvation—let us also lay aside grossness, and take up that thinness which has been spoken of, so that we also may say even as the Prophet: My soul hath thirsted for Thee, how manifoldly my flesh for Thee! In a desert land, trackless and waterless, so in the sanctuary have I appeared before Thee (Ps. 62:2–3): not as though I were holy by nature, but if the prudence of the flesh wastes away, and when the prudence of the flesh has wasted away, then I shall appear before Him in the sanctuary. These things in explanation of that which was said: The heart of this people is waxed gross.
6. Sequitur autem : Et auribus suis graviter audierunt. Nihil mihi nocet si graviter audiam corporaliter, neque ista mihi causa fit ut non audiam sermones Dei. Quomodo enim nihil mihi nocet caecitas corporalis, si non fuerit obcaecata anima mea : sic neque levitas, neque gravitudo auditionis corporalis impedit quidquam mihi. Est alia quaedam gravitudo auditionis, quae noceat animae hominis. Quae est ista gravitudo, quae est in auditionem animae? Peccatum, secundum Scripturas, grave
6. And there follows: And with their ears they have heard heavily. It harms me nothing if I hear heavily in body, nor does this become a cause to me of not hearing the words of God. For just as bodily blindness harms me nothing, if my soul has not been blinded: so neither lightness nor heaviness of bodily hearing hinders me in anything. There is a certain other heaviness of hearing that can harm the soul of man. What is this heaviness which is in the hearing of the soul? Sin, according to the Scriptures, is heavy
Editors' notes and page, col. 244
Footnotes
(24) ‹anchor: not visible› · call in col 244 (call above the visible part; column inferred)
Matth. V, 8.
Matthew 5:8.
(printed under page 127)
(25) ‹anchor: not visible› · call in col 244 (call above the visible part; column inferred)
Sap. VII, 22.
Wisdom 7:22.
(printed under page 127)
(26) ‹anchor: apparui tibi› · call in col 244
Psal. LXII, 2, 3.
Psalm 62(63):2, 3.
(printed under page 127)
Page
- running head: ORIGENIS 244
- marginal letters: A reo corde vocabulo; B tum quidem esse; C pinguis est, eodem; D rit, tunc in
- old-edition numerals: 119 after ritu
- other: Latin only, no Greek printed; begins with reo (continuation of corpo- from col. 243)
e⟨s⟩t. Propter quod sentiens quis peccata sua, dicit : Quasi onus grave gravatae sunt super me. Et quia gravis est iniquitas, propter hoc super talentum plumbi sedet, ut in Zacharia scriptum est. Aegyptii autem non quoniam gravia habebant corpora submersi sunt quasi plumbum in aqua vehementi, sed quia animae eorum ad talentum plumbi, super quod sedebat iniquitas, aggravatae erant : propter quod submersi sunt tanquam plumbum in aqua vehementi. Gravitudo ergo aurium a peccato fit, et levitas a justitia. Quid est quod faciat auditum non graviter audire, sed leviter? Pennae verbi, pennae virtutis. Etenim pennae verbi multum levitatis afferunt. Quis dabit mihi pennas sicut columbae, et requiescam? Hoc dicit Prophetes non orans ut corporalis pennas accipiat columbae, sed pennas columbae Spiritus sancti. Dicit autem rursus Salomon de divite : Componet autem s⟨i⟩bi pennas quomodo aquila, et convertitur in domo ejus qui praeest illi. Si accipiamus igitur pennas, leviter audiemus. Si autem peccaverimus, et negligentes fuerimus circa alas, et defluxerint pennae nostrae, gravabimur, et graviter audiemus. Auribus ergo suis peccatores graviter audierunt. Omnes quidem Judaei, qui tunc audierunt Salvatorem, graviter eum audierunt, ideo non crediderunt. Usque hodie autem quotquot audientes Scripturas, non audiunt sermonem spiritaliter, qui levis est, sed litteram quae est gravis et occidens, graviter audiunt. Atque ita dupliciter auditur Scriptura. Ab eo qui non intelligit quae dicuntur, graviter auditur; ab eo vero qui intelligit eam, non solum auditur non graviter, sed potius acute. Unde et qui fit intelligens, fit auditor.
Because of which anyone who feels his sins says: Like a heavy burden they have weighed heavily upon me (Ps. 37:5). And because iniquity is heavy, on this account it sits upon a talent of lead, as it is written in Zechariah (Zech. 5:7–8). Moreover, the Egyptians were submerged like lead in the mighty water (Exod. 15:10) not because they had heavy bodies, but because their souls were weighed down to the talent of lead upon which iniquity sat: wherefore they were submerged as lead in the mighty water. Therefore heaviness of ears comes from sin, and lightness from righteousness. What is it that makes the hearing hear not heavily, but lightly? The wings of the word, the wings of virtue. For the wings of the word bring much lightness. Who will give me wings like a dove's, and I shall rest? (Ps. 54:7). The Prophet says this, not praying that he may receive the wings of a bodily dove, but the wings of the dove of the Holy Spirit. And again Solomon says of the rich man: For he makes himself wings like an eagle, and returns to the house of him who presides over him (Prov. 23:5). If therefore we receive wings, we shall hear lightly. But if we sin, and are negligent about our wings, and our feathers fall off, we shall be weighed down, and shall hear heavily. With their ears, therefore, sinners heard heavily. All the Jews indeed who then heard the Saviour heard Him heavily, and therefore did not believe. And even until today, as many as hear the Scriptures and do not hear the word spiritually, which is light, but hear the letter which is heavy and kills, hear heavily. And thus the Scripture is heard in two ways. By him who does not understand the things that are said, it is heard heavily; whereas by him who understands it, not only is it heard not heavily, but rather acutely. Whence also he who becomes understanding becomes a hearer.
7. Est et aliud autem quod prophetatur de populo Judaeorum, et de omnibus nobis, si peccaverimus. Et oculos suos clauserunt, nequando videant oculis, et auribus audiant, et corde intelligant. Eorum qui non vident, quidam caeci sunt, et propter caecitatem non vident; quidam in tenebris sunt, et propterea non vident. Alii autem neque in tenebris sunt, neque caeci sunt, sed quia claudunt oculos, non vident. Et scit has differentias, quae principales cordis nostri sunt, Scriptura divina. Dicit enim Salvator his qui sunt in vinculis, exite; et his qui in tenebris, ut eis reveletur; et sedentibus in regione et umbra mortis, lux orta est eis. Isti non viderunt ideo, quia fuerunt in tenebris, donec oriretur eis lux. Surdi, audite, et caeci, aspicite. Et ideo isti non viderunt ante, quia naturaliter caeci erant. Qui vero extra ista sunt, quique ad comparationem caecorum et eorum qui in tenebris sunt, multo pejores sunt : ii sunt qui ideo non vident, quia oculos sponte clauserant. Hoc autem ita esse ut asseruimus, Salvator mihi testimonio erit, dicens : Si caeci essetis, non haberetis peccatum; nunc autem
7. Moreover, there is another thing also that is prophesied concerning the people of the Jews, and concerning all of us, if we sin: And their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart. Of those who do not see, some are blind, and on account of blindness do not see; some are in darkness, and on that account do not see. Others, however, are neither in darkness, nor are they blind, but because they close their eyes, they do not see. And divine Scripture knows these differences, which belong to the ruling part of our heart. For the Saviour says to those who are in bonds, Come forth; and to those who are in darkness, that it be revealed to them (Isa. 49:9); and to those sitting in the region and shadow of death, light has risen for them (Isa. 9:2; Matt. 4:16). These did not see for this reason, because they were in darkness, until light rose for them. Ye deaf, hear, and ye blind, look up (Isa. 42:18). And therefore these did not see before, because they were blind by nature. Whereas those who are outside these classes, and who in comparison with the blind and those who are in darkness are much worse, are those who do not see for this reason, because they had closed their eyes of their own accord. And that this is so as we have maintained, the Saviour will be a witness for me, saying: If ye were blind, ye would not have sin; but now
Editors' notes and page, col. 245
Footnotes
(27) ‹anchor: not visible› · call in col 245
Psal. XXXVII, 5.
Psalm 37(38):5.
(printed under page 128)
(28) ‹anchor: not visible› · call in col 245
Zach. V.
Zechariah 5.
(printed under page 128)
(29) ‹anchor: not visible› · call in col 245
Exod. XV.
Exodus 15.
(printed under page 128)
(30) ‹anchor: not visible› · call in col 245
Psal. LIV, 7.
Psalm 54(55):7.
(printed under page 128)
(31) ‹anchor: not visible› · call in col 245
Prov. XXIII, 5.
Proverbs 23:5.
(printed under page 128)
(32) ‹anchor: lux orta est eis› · call in col 245
Isa. xlix, 9; Matth. IV, 16.
Isaiah 49:9; Matthew 4:16.
(printed under page 128)
Page
- running head: 245 IN ISAIAM HOMILI
- marginal letters: A e⟨s⟩t. Propter quod; B tes non orans; C audiunt. Atque ita; D Salvator his qui
- old-edition numerals: (none)
- other: Latin only, no Greek printed; s in e⟨s⟩t. (line 1) and i in s⟨i⟩bi (line 18) lost to damaged type
dicitis quia videmus, peccatum vestrum manet. Et bene ait, dicitis quia videmus, vere enim dicit quia videant, et habeant possibilitatem videndi, sed claudentes oculos non vident. Et si quando videris ingeniosam ad intelligendum animam et velocem, et alacrem, non meditantem eloquia Dei, cognosce quia non propter caecitatem non videt ea quae continentur in Scripturis, non ob id quia in tenebris sit, sed quia claudit oculos. Si ergo audieris Scripturam divinam dicentem his qui claudunt oculos, aperi oculos tuos, et recta vide; aperi oculos ab eo quod clauseras, tunc poteris videre recta, et considerare lumen veritatis. Et accusat quidem eos de quibus quaeritur, cur oculos claudant ne videant. Non autem et hoc dicit, quia non expediat aliquando et claudere animae oculos. Expedit enim, sicut manifestum fecit Isaias, dicens in his quae sequuntur : Quis annuntiavit vobis locum aeternum? Qui ambulat in justitia, et loquitur veram viam et rectam, obturans aures ut non audiat judicium sanguinis, et claudens oculos ut non videat iniquitatem. Si futurum est ut aperiens oculos animae audiam et sentiam turpiloquia, melius est claudere auditus, quam audire quae noceant. Quando ergo claudam? Quando mala dicuntur, ut neque intelligam ea. Quando videnda sunt eloquia Dei? Quando convertimur, et sanat nos Deus, mittens verbum quod sanat eos qui volunt curari in Christo Jesu, cui est gloria et imperium in saecula saeculorum. Amen.
ye say, We see; your sin remains (John 9:41). And well does He say, ye say, We see, for He truly says that they see, and have the possibility of seeing, yet closing their eyes they do not see. And if ever you see a soul clever at understanding, and swift, and eager, yet not meditating on the oracles of God, know that not on account of blindness does it fail to see the things that are contained in the Scriptures, not on account of its being in darkness, but because it closes its eyes. If therefore you hear divine Scripture saying to those who close their eyes, Open your eyes, and see what is right; open your eyes from that which you had closed, then you will be able to see what is right, and to behold the light of truth. And it accuses indeed those concerning whom it is asked why they close their eyes lest they see. Yet it does not say this also, that it is never expedient to close the eyes of the soul too. For it is expedient, as Isaiah made manifest, saying in the things that follow: Who has declared to you the everlasting place? He who walks in righteousness and speaks a true and right way, stopping his ears that he may not hear the judgement of blood, and closing his eyes that he may not see iniquity (Isa. 33:14–15). If by opening the eyes of my soul it will come to pass that I hear and perceive filthy talk, it is better to close the hearing than to hear things that harm. When therefore shall I close them? When evil things are spoken, so that I may not even understand them. When are the oracles of God to be seen? When we are converted, and God heals us, sending the Word that heals those who wish to be cured in Christ Jesus, to Whom belongs glory and sovereignty unto the ages of ages. Amen.
HOMILIA VII.
HOMILY VII.
De eo quod scriptum est : Ecce ego et pueri, etc. (cap. VIII).
On that which is written: Behold, I and the children, and so forth (chap. 8).
1. Da sapienti occasionem, et sapientior erit, dicit sermo divinus. Occasionem autem acceperunt sacratissimi apostoli ad intellectum propheticorum sermonum. Oremus Deum ut accipiamus sapientiam, et possimus fieri sapientiores per occasionem apostolorum ad prophetas exponendos. Apostolus recordans hujus dicti (vers. 18) : Ecce ego et pueri quos Deus dedit mihi; deinde infert, et edisserit : Quia ergo pueri communicaverunt sanguini et carni, et ipse proxime eos factus est qui participantur eorum : ut per mortem destruat eum qui imperium habet mortis, hoc est Zabulon, et eruat eos quicunque metu mortis in sempiternam vitam rei erant servitutis. Igitur quia pueri participes effecti sunt sanguinis et carnis, et Salvator noster communicavit carni atque sanguini. Alienum enim erat a natura et divinitate ejus, sanguinem et carnem suscipere : propter nos autem ea quae sibi erant aliena suscepit, ut domesticos sibi faceret qui fueramus alieni per peccatum. Et quidem Apostolus sic exposuit, dicens : Quia ergo pueri communicaverunt sanguini et carni, et ipse proxime eos factus est qui participantur eorum. Ego autem dicam, quoniam quomodo et
1. Give an occasion to a wise man, and he will be wiser (Prov. 9:9), says the divine word. Now the most sacred apostles received an occasion for the understanding of the prophetic words. Let us pray to God that we may receive wisdom, and may be able to become wiser through the occasion of the apostles for expounding the prophets. The Apostle, calling to mind this saying (verse 18): Behold, I and the children whom God has given Me, next brings forward and expounds: Since therefore the children shared in blood and flesh, He Himself also in like manner close to them became one of those who partake of them; that through death He might destroy him who holds the empire of death, that is, the devil, and might deliver them who through fear of death unto everlasting life were subject to bondage (Heb. 2:13–15). Therefore, because the children were made partakers of blood and flesh, our Saviour also shared in flesh and blood. For it was foreign to His nature and Godhead to take up blood and flesh: yet on our account He took up the things that were foreign to Himself, that He might make us members of His household who had been strangers through sin. And the Apostle indeed expounded it thus, saying: Since therefore the children shared in blood and flesh, He Himself also in like manner close to them became one of those who partake of them. Moreover, I will say that just as
Editors' notes and page, col. 246
Footnotes
(33) ‹anchor: not visible› · call in col 246 (call above the visible part; column inferred)
Joan. IX, 41.
John 9:41.
(printed under page 128)
(34) ‹anchor: not visible› · call in col 246 (call above the visible part; column inferred)
Isa. XXXIII, 14, 15.
Isaiah 33:14, 15.
(printed under page 128)
(35) ‹anchor: et sapientior erit› · call in col 246
Prov. IX, 9.
Proverbs 9:9.
(printed under page 128)
(36) ‹anchor: rei erant servitutis› · call in col 246
Hebr. II, 13, 14, 15.
Hebrews 2:13, 14, 15.
(printed under page 128)
Page
- running head: ISAIAM HOMILIA VII. 246
- marginal letters: A dicitis quia videmus,; B aliquando et claudere; C Amen.; D bet mortis, hoc
- old-edition numerals: 120 after videre
- other: Latin only, no Greek printed
pueri communicaverunt sanguini et carni, et ipse proxime eos factus est qui participantur eorum : sic quia pueri non possunt fortiores audire sermones, debent enim ut pueri audire sermones Dei, propter hoc factus in sanguine puerorum causa qui communicaverunt carni et sanguini, quasi parvulis loquens, loquitur non divina et ineffabilia, sed quaecunque capere possunt parvuli. Parvuli autem omnes homines sunt, si eos comparas ad perfectionem Verbi : licet Moysen nomines, licet unum dixeris de prophetis, licet Joannem, quo major in natis mulierum nemo fuit; licet ad apostolos venias; Petrum, cui portae inferi non invalescent, vel Paulum qui raptus est usque ad tertium coelum, et audivit indicibilia verba, non deponis eorum gloriam, dicens, quia et ipsi in eis quae intellexerunt comparatione eorum quae non intellexerunt, parvulorum disciplinis eruditi sunt, quae hominibus traduntur. Dicit ergo Salvator non de his quos Paulus in Christo parvulos nuncupat, et asserit lacte potandos, et non forti cibo, sed de omnibus simul hominibus : Ecce ego et parvuli mei quos mihi dedit Deus. Verum quomodo in pueris alii sunt aliis alacriores, et ea quae eis sunt tradita velocius consequuntur : sic, inquam, similem ingeniosis pueris factum Moysen et prophetas, sed et Domini nostri Jesu Christi apostolos. Propterea sentientes semetipsos qui etiamsi profecerint, puerorum profecerint profectu, dixerunt : Ex parte cognoscimus, et ex parte prophetamus. Nec enim adhuc veritatis negotia, sed umbras negotiorum conspiciebant, nec plenam lucem, sed obscuram imaginem. Ideoque repetebant, dicentes : Videmus nunc per speculum et in aenigmate, tunc autem facie ad faciem. Quis ergo haec legens et intelligens inflabitur et erigetur super scientiam, seu super quodcunque donorum? Etenim cuncta quae ad pueros devenerunt, multo inferiora sunt his quae reposita sunt viris. Debent ergo non elevari et superbire ii qui videntur inter pueros acrioris ingenii et velocioris. Istos autem pueros homines dicit omnes, quos et Salvator demonstrabat : Ecce, inquiens, ego, et pueri mei quos mihi dedit Deus. Donum accepit et Salvator a Deo. Nemo enim venit ad eum, si non qui misit eum, attraxerit venientem ad Salvatorem, sicut in Evangelio quod secundum Joannem est didicimus. Et quoniam accepit donum a Patre eos qui credunt, idcirco propheta de eis ait : Ecce ego et pueri quos mihi dedit Deus. Nec putandus est non habuisse qui accepit, cum adhuc habeat ipse qui dederit.
the children shared in blood and flesh, and He Himself in like manner close to them became one of those who partake of them: so, because children cannot hear stronger words—for as children they must hear the words of God—on this account, having come to be in blood for the sake of the children who shared in flesh and blood, speaking as to little ones, He speaks not divine and ineffable things, but whatever things little ones are able to grasp. Now all men are little ones, if you compare them to the perfection of the Word: though you name Moses, though you mention one of the prophets, though John, than whom no one was greater among those born of women (Matt. 11:11); though you come to the apostles: Peter, against whom the gates of hell shall not prevail (Matt. 16:18), or Paul, who was caught up even to the third heaven, and heard unutterable words (2 Cor. 12:2–4), you do not cast down their glory in saying that they themselves also, in the things that they understood in comparison with the things that they did not understand, were instructed in the teachings of little ones, which are handed down to men. Therefore the Saviour says, not of those whom Paul calls little ones in Christ, and declares must be given milk to drink, and not strong meat (1 Cor. 3:1–2), but of all men together: Behold, I and My little ones whom God has given Me. Truly, just as among children some are more eager than others, and more swiftly attain the things that are handed down to them: so, I say, Moses and the prophets, and also the apostles of our Lord Jesus Christ, became like clever children. Therefore, perceiving themselves to be such as, even if they had made progress, had made progress with the progress of children, they said: We know in part, and we prophesy in part (1 Cor. 13:9). For they did not yet behold the realities of truth, but the shadows of the realities, nor the full light, but a dark image. And therefore they repeated, saying: We see now through a mirror and in a riddle, but then face to face (1 Cor. 13:12). Who then, reading and understanding these things, will be puffed up and lifted up over knowledge, or over any gift whatever? For all the things that have come down to children are much inferior to those things that are laid up for men. Those therefore who seem among the children to be of a keener and swifter mind ought not to be lifted up and be proud. And he calls all men these children, whom the Saviour also pointed out, saying: Behold, I, and My children whom God has given Me. The Saviour also received a gift from God. For no one comes to Him unless He Who sent Him draws him who comes to the Saviour (John 6:44), as we have learned in the Gospel which is according to John. And since He received as a gift from the Father those who believe, on that account the prophet says of them: Behold, I and the children whom God has given Me. Nor is He Who received to be supposed not to have had them, since He Who gave still has them Himself.
2. Deinde in reliquis prophetat Salvator in propheta, dicens futurum esse ut cum acceperit pueros, signa et prodigia fiant in Israel. Habet autem ita : Et erunt signa et prodigia in Israel a Domino Sabaoth, qui habitat in monte Sion. Qui enim habitat
2. Next in what remains the Saviour prophesies in the prophet, saying that it will come to pass that when He has received the children, signs and wonders shall be wrought in Israel. And it runs thus: And there shall be signs and wonders in Israel from the Lord of Sabaoth, Who dwells in Mount Zion. For He Who dwells
Editors' notes and page, col. 247
Footnotes
(37) ‹anchor: ex parte prophetamus› · call in col 247
I Cor. XIII, 9.
1 Corinthians 13:9.
(printed under page 129)
(38) ‹anchor: facie ad faciem› · call in col 247
ibid. 12
Same place, verse 12.
(printed under page 129)
Page
- running head: 247 ORIGENIS
- marginal letters: A pueri communicaverunt sanguini; B gloriam, dicens, quia; C negotia, sed umbras; D attraxerit venientem ad
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ha- split at column break (continues in col. 248)
in speculatorio, et in omni anima potest conspicere veritatem, iste facit signa et prodigia per Salvatorem, et post Salvatorem, per apostolos : et ubicunque invenitur anima apta ministerio signorum et prodigiorum Dei, sive juxta spiritalem curationem, sive sensibiliter exhortando eos qui veniunt ad fidem, non est otiosus Deus, qui tunc fecit signa et prodigia, etiam nunc operari ea. (Vers. 19) Et si dixerint ad vos, quaerite ventriloquos, et eos qui de terra clamant, qui inania loquuntur, qui de ventre clamant, non gentes ad Deum suum requirunt, qui exquirunt de viventibus mortuos. Attendite quoniam obscure dicta sunt, et debet sensus, Deo ipso largiente et revelante, cohaerere superioribus. Docet ergo nos ut non simus aliorum sermonum discipuli, nisi coelestium et bonorum. Sunt enim quidam loquentium et pollicentium doctrinam veram, qui non loquuntur coelestia, sed terrena. Qui est ex terra, de terra loquitur ; qui de coelo venit, super omnes est, et quod vidit et audivit, testificatur. Si quis, ait, pueris qui in me credunt, dixerit : Quaerite ventriloquos, et eos qui de terra clamant, qui inania loquuntur, qui de ventre clamant, veluti quaerite daemonia : ab una enim specie daemonis ventriloqui τροπικῶς omnia daemonia nuncupavit. Si dixerint vobis, quaerite ventriloquos, hoc est, quaerite a daemonibus sive divinationem, sive veritatem, sive sacratam contemplationem, respondete eis quae dico. Quae sunt quae eos docet? In sequentibus dicit. Et sunt quidam qui mittunt vos, magis autem catechumenos, quantum in ipsis est ad ventriloquos. Qui enim volunt vos ire ad idola, de quibus scriptum est : Et omnes dii gentium daemonia, volunt vos ire non solum ad ventriloquos, sed ad omnem speciem daemonum. Verumtamen Deus noster qui in coelo et in terra universa facit, evellat nos a daemonibus, et familiares sibi faciat per Salvatorem nostrum Jesum Christum. Videte ergo nequando decipiatur alicujus ex vobis anima, ut adhuc ambigat et dubitet, cum audierit illum et illum hominem, in illo idolo daemon curavit illum languorem, illud et illud divinavit. Ista omnia idola sunt daemonum, et hominum non cognoscentium veritatem. Ascendite animo ad Deum qui est omnium creator, et comparate pietatem istam omni quae annuntiatur esse pietas, nec est pietas, et videte quia vos beati estis. Quis enim similis tibi, popule salvate a Domino? Et : Beata gens cujus Dominus Deus ejus, populus quem elegit in habitationem sibi. Beata quippe gens fuit quondam Judaeorum, sed perdidit beatitudinem, et ejecta est de loco suo, quia eum qui missus est et testimonium habuit Patris, non solum per legem et prophetas, verum et in signis et prodigiis, insidians interfecit. Beatitudo ergo transmigravit ad nos Jesu Christi
in the watchtower, and in every soul is able to behold the truth, He works signs and wonders through the Saviour, and after the Saviour, through the apostles: and wherever a soul is found fit for the ministry of the signs and wonders of God, whether according to spiritual healing, or sensibly by exhorting those who come to the faith, God, Who then wrought signs and wonders, is not idle to work them even now. (Verse 19.) And if they should say unto you, Seek the ventriloquists, and those who cry out from the earth, who speak vain things, who cry out from the belly: do not the nations seek unto their God? who inquire of the dead on behalf of the living. Give heed, because these things are spoken obscurely, and the sense ought, as God Himself grants and reveals it, to cohere with what goes before. He teaches us, therefore, that we should not be disciples of other words, save of those that are heavenly and good. For there are certain of those who speak and promise true doctrine, who speak not heavenly things, but earthly. He that is of the earth, speaks of the earth; He that comes from heaven, is above all, and what He has seen and heard, He testifies (John 3:31–32). If anyone, says He, should say to the children who believe in Me: Seek the ventriloquists, and those who cry out from the earth, who speak vain things, who cry out from the belly, as much as to say, seek the demons: for from one species of demon, the ventriloquist, He figuratively called all demons. If they should say to you, Seek the ventriloquists, that is, seek from the demons either divination, or truth, or sacred contemplation, answer them the things that I say. What are the things that He teaches them? He says in what follows. And there are some who send you, and still more the catechumens, so far as in them lies, to the ventriloquists. For those who wish you to go to idols, concerning which it is written: And all the gods of the nations are demons (Ps. 95:5), wish you to go not only to the ventriloquists, but to every species of demons. Nevertheless, may our God, Who makes all things in heaven and on earth, pluck us away from the demons, and make us members of His household through our Saviour Jesus Christ. See therefore lest at any time the soul of any one of you be deceived, so as still to waver and doubt, when he hears such and such a man say, In that idol a demon cured that sickness, it divined this and that. All those things are idols of demons, and of men who do not know the truth. Ascend in mind to God Who is the Creator of all, and compare this godliness with everything that is proclaimed to be godliness, and is not godliness, and see that you are blessed. For who is like you, O people saved by the Lord? And: Blessed is the nation whose God is the Lord, the people whom He has chosen for a habitation for Himself (Ps. 32:12). For blessed indeed was once the nation of the Jews, but it lost its blessedness, and was cast out from its place, because Him Who was sent and had the testimony of the Father, not only through the law and the prophets, but also in signs and wonders, it slew by treachery. Blessedness therefore has passed over to us, of Jesus Christ
Editors' notes and page, col. 248
Footnotes
(39) ‹anchor: not visible› · call in col 248 (call above the visible part; column inferred)
Joan. III, 31, 32.
John 3:31, 32.
(printed under page 129)
(40) ‹anchor: gentium daemonia› · call in col 248
Psal. XCV, 5.
Psalm 95(96):5.
(printed under page 129)
(41) ‹anchor: in habitationem sibi› · call in col 248
Psal. XXXII, 12.
Psalm 32(33):12.
(printed under page 129)
(99) ‹anchor: pietatem istam omni› · call in col 248
Mss., omni; edit., omnium.
The manuscripts read omni; the editions, omnium.
(printed under page 129)
Page
- running head: ORIGENIS 248
- marginal letters: A bitat in speculatorio,; B puli, nisi coelestium; C autem catechumenos,; D creator, et comparate
- old-edition numerals: 121 after ad
- note call: (99) after omni
- other: Latin only, no Greek printed; begins mid-word bitat (from ha-bitat)
discipulos, et credimus in eo inconcusse et firme viventes juxta quod docti sumus.
the disciples, and we believe in Him unshakenly and firmly, living according to what we have been taught.
3. Et si dixerint ad vos : Quaerite ventriloquos, et eos qui de terra clamant. Quia inania loquuntur, vaniloquos nominavit. Omnis sermo qui dicitur aut vacuus est, aut plenus veritate. Vacuus est sermo omnis qui mendax est. Plenus est autem veritate qui habet scientiam Dei universorum, et docet ut credamus Deo pollicenti regna coelorum sanctis suis. Vide ergo quid dicant qui non fuerunt vaniloqui, neque vacui unquam apparuerunt in conspectu Domini. Nos omnes ex plenitudine ejus accepimus. Qui vaniloqui sunt, non habent hoc ex plenitudine, sed omnes vacui sunt veritate, vacui sunt virtute, vacui sunt Christo. Si dixerint vobis : Quaerite eos qui de terra clamant, qui inania loquuntur, qui de ventre clamant. Volo dicere et causam quare hoc potissimum daemonium ventriloquorum nunc assumpserit sermo, ut dicat : Si dixerint ad vos, quaerite ventriloquos. Invenies omnes qui repromittunt, nec habent veritatem, ventri suo servientes, et quodammodo propter voluptatem ejus et abundantiam cuncta facere. Non solum autem gentiles, sed et eos, qui cum repromittant in Christo religionem, haeretici sunt ; et non tantum illos, sed etiam in nobis qui ecclesiastici sumus, invenies aliquem pro saturitate ventris cuncta gerere, ut honoretur, et accipiat munera quae in Ecclesia deferuntur. Iste talis de ventre loquitur et fons sermonum ejus in ventre consistit. Non enim fons sermonum ejus de corde bono fluit, non de bonis cogitationibus, non de sancto Spiritu. Si quis ergo aliquando se docere promittit, observate utrum sermones ejus de ventre habeant principium, annon. Propositionem autem quae mihi dici potest, ipse interponam, ne forte quis ex vobis a quoquam eam audiens existimet aut Scripturam sibi esse contrariam, aut nos inspexisse quomodo oporteat approbare sermonem in eos accusatorium qui de ventre clamant. Quae est ergo propositio? Si quis, ait, credit in me, flumina de ventre ejus fluent, fons aquae salientis in vitam aeternam. Dicat itaque aliquis de his qui proponunt. Si Salvator repromittit hunc esse de ventre fontem aquae salientis in vitam aeternam, de justo egreditur, et justus de ventre clamat. Si quidem fons aquae quem Deus repromittit, in ventre ejus est. Sed dicendum est ne forte duos habeamus ventres, et alius sit corporalis, alius spiritalis, quomodo reliquae partes quae videntur in corpore nominari, veluti sunt oculi, verum alii corporis, alii animae. Si enim dicitur de oculis : Mandatum Domini lucidum, illuminans oculos, non puto hoc referendum ad oculos corporales. Et si dicitur : Qui habet aures audiendi, audiat, non est putandum hoc dici de corporis auribus, sed de animae, quas habent qui mundi sunt in auditu animae.
3. And if they should say unto you: Seek the ventriloquists, and those who cry out from the earth. Because they speak vain things, he has named them vain-speakers. Every word that is spoken is either empty, or full of truth. Empty is every word that is false. Full of truth, however, is that which has the knowledge of the God of all, and teaches that we should believe in God Who promises the kingdoms of the heavens to His saints. See therefore what those say who were not vain-speakers, nor ever appeared empty in the sight of the Lord. Of His fullness have all we received. Those who are vain-speakers do not have this from the fullness, but are all empty of truth, empty of virtue, empty of Christ. If they should say to you: Seek those who cry out from the earth, who speak vain things, who cry out from the belly. I wish also to state the reason why the word has now taken up this demon of the ventriloquists above all, so as to say: If they should say unto you, seek the ventriloquists. You will find all who make promises, and do not have the truth, serving their own belly, and in a manner doing all things for the sake of its pleasure and abundance. And not only the Gentiles, but those also who, while promising religion in Christ, are heretics; and not only them, but even among us who are of the Church, you will find someone doing all things for the filling of his belly, that he may be honoured, and may receive the gifts that are offered in the Church. Such a man speaks from the belly, and the fountain of his words stands in his belly. For the fountain of his words flows not from a good heart, not from good thoughts, not from the Holy Spirit. If anyone therefore at any time promises to teach, observe whether his words have their beginning from the belly, or not. Now the objection which can be raised against me, I will myself interpose, lest perchance any one of you, hearing it from someone, should think either that Scripture is contrary to itself, or that we have overlooked how one ought to make good the accusatory word against those who cry out from the belly. What then is the objection? If anyone, says He, believes in Me, out of his belly shall flow rivers, a fountain of water springing up into eternal life. Someone therefore of those who raise objections may say: If the Saviour promises that this fountain of water springing up into eternal life is from the belly, it goes forth from the righteous man, and the righteous man cries out from the belly; since indeed the fountain of water which God promises is in his belly. But we must say that perchance we have two bellies, and the one is bodily, the other spiritual, just as the remaining parts which seem to be named in the body, such as the eyes, are yet some of the body, others of the soul. For if it is said concerning the eyes: The commandment of the Lord is bright, enlightening the eyes, I do not think this is to be referred to the bodily eyes. And if it is said: He that has ears to hear, let him hear, it is not to be thought that this is said of the ears of the body, but of those of the soul, which those have who are pure in the hearing of the
Editors' notes and page, col. 249
Footnotes
(42) ‹anchor: not visible› · call in col 249
Joan. I, 16.
John 1:16.
(printed under page 130)
(43) ‹anchor: in vitam aeternam› · call in col 249
Joan. VII, 38; iv, 14.
John 7:38; 4:14.
(printed under page 130)
(44) ‹anchor: illuminans oculos› · call in col 249
Psal. XVIII, 9.
Psalm 18(19):9.
(printed under page 130)
(45) ‹anchor: audiendi, audiat› · call in col 249
Matth. XIII, 9.
Matthew 13:9.
(printed under page 130)
Page
- running head: 249 IN ISAIAM HOMILI
- marginal letters: A discipulos, et credimus; B qui de terra clamant,; C de corde bono fluit,; D quidem fons aquae
- old-edition numerals: (none)
- other: Latin only, no Greek printed; ends mid-word ani- (completed by mae in col. 250)
- other: the word animae. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 250
Sed et si dicitur in repromissionem : Pes tuus non offendet, non est arbitrandum de corporis pede. Est enim quidam pes cordis ingrediens ad eum qui dixit : Ego sum via. Sic igitur similis ventri corporali venter est animae, de quo loquitur justus : A timore tuo, Domine, in ventre concepimus, et parturivimus, et peperimus spiritum salutis tuae, quam fecisti super terram. Quicunque autem plenum habent ventrem vanis sermonibus, qui de terra sunt, habent ventrem de terra subsistentem, de quo scriptum est : Deus autem et istam et haec destruet.
soul. Moreover, if it is said by way of promise: Your foot shall not stumble, this is not to be thought of the foot of the body. For there is a certain foot of the heart walking unto Him Who said: I am the way. Thus, therefore, like the bodily belly, there is a belly of the soul, of which the righteous man speaks: From fear of Thee, O Lord, we have conceived in the belly, and have been in travail, and have brought forth the spirit of Thy salvation, which Thou hast wrought upon the earth. But whosoever have their belly full of vain words, which are from the earth, have a belly subsisting from the earth, concerning which it is written: But God shall destroy both it and these.
Sancti ergo ventrem habent, in quo a timore Domini et conceperunt, et plenus est venter eorum fontibus aquae salientis in vitam aeternam. De isto ventre ait ille : Aures et venter meus quasi uter plenus musto ac ligatus. Haec enim dixit non de corporali ventre : nec enim venter ejus corporalis plenus erat divinorum et his proximorum vino alligato in utrem. Ista in solutionem propositionis.
The saints, therefore, have a belly, in which from the fear of the Lord they have both conceived, and their belly is full of fountains of water springing up into eternal life. Concerning that belly that man says: My ears and my belly are as a wineskin full of new wine and bound up. For he said these things not of the bodily belly: for neither was his bodily belly full of divine things and of things akin to these, like wine bound up in a wineskin. So much for the resolution of the objection.
4. Nunc ad hoc quod coepimus revertamur. Si ergo dixerint ad vos : Quaerite ventriloquos, et eos qui de terra clamant, non gens ad Deum suum, haec eis respondete. Deficienter autem dicitur : Haec eis respondete, non gens ad Deum suum exquiritur. Unaqueque gens, si quaerit Jovem, ad proprium Deum refert quod quaesivit. Haec eis respondete. Vos autem Israelitae habentes Deum verum qui est super omnia, cum quaeritis, nolite ventriloquos quaerere, neque de terra clamantes, neque vaniloquos, sed proprium Deum. Qui quaerunt de viventibus mortuos. Mortui enim sunt daemones privati vera vita, quae dicit : Ego sum vita. Nolite ergo mortuos sciscitari de vivis negotiis. Legem enim suscepistis. O vos quibus persuaderi non potuit, ut quaereretis ista de ventriloquis, et de terra clamantibus vanis sermonibus sermonem veritatis et legem, suscipientes eam in adjutorium legis vestrae, attendite. In lege vestra scribitur : Non sequaris idola ; juxta legem facientes non attendatis ventriloquis, neque his qui de terra clamant. Legem enim in adjutorium dedit, ut dicant, non est sicut verbum istud, pro quo non est munera dare. Qui enim assumpsit legem, et novit quia lex in adjutorium est, et praecipue spiritalis, quae interdicit a ventriloquis et auguriis quaerere ; hic cum intellexerit legem, debet admirans eam dicere, nullum verbum ita mundum apud Graecos et barbaros, quale est verbum legis. Ab omni enim verbo, ab universa doctrina veritatem pollicente differt lex, quae a Deo nobis data est. Legem enim in adjutorium dedit, ut dicant, non sicut verbum istud. Quid est quod non est sicut verbum istud? Multa sunt verba, sed non sicut verbum istud. Nullum enim verbum post verbum Moysi, post verbum prophetarum, multo autem amplius post verbum Jesu Christi et apostolorum ejus. Vide si non clamant
4. Now let us return to that which we began. If therefore they should say unto you: Seek the ventriloquists, and those who cry out from the earth, does not a nation seek unto its God? answer them these things. Now it is said elliptically: Answer them these things, does not a nation inquire unto its God? Every nation, if it seeks Jupiter, refers what it has sought to its own god. Answer them these things: But you Israelites, having the true God Who is over all, when you seek, do not seek ventriloquists, nor those crying out from the earth, nor vain-speakers, but your own God. Why do they seek the dead concerning the living? For dead are the demons, deprived of the true life, which says: I am the life. Do not therefore inquire of the dead concerning living affairs. For you have received the law. O you who could not be persuaded to seek those things from ventriloquists, and from those crying out from the earth with vain words, give heed to the word of truth and the law, receiving it as a help to your law. In your law it is written: You shall not follow idols; acting according to the law, do not give heed to ventriloquists, nor to those who cry out from the earth. For He gave the law for a help, that they may say, There is none like this word, for which there is no giving of gifts. For he who has taken up the law, and knows that the law is for a help, and especially the spiritual law, which forbids seeking from ventriloquists and auguries—when he has understood the law, he ought, admiring it, to say that there is no word so pure among Greeks and barbarians as is the word of the law. For from every word, from all teaching that promises truth, differs the law which has been given to us by God. For He gave the law for a help, that they may say, Not like this word. What is that which is not like this word? Many are the words, but not like this word. For there is no word after the word of Moses, after the word of the prophets, and much more after the word of Jesus Christ and of His apostles. See if the meanings
Editors' notes and page, col. 250
Footnotes
(46) ‹anchor: not visible› · call in col 250 (call above the visible part; column inferred)
Prov. III, 23.
Proverbs 3:23.
(printed under page 130)
(47) ‹anchor: not visible› · call in col 250 (call above the visible part; column inferred)
Joan. XIV, 6.
John 14:6.
(printed under page 130)
(48) ‹anchor: not visible› · call in col 250 (call above the visible part; column inferred)
Isa. xxvi, 18.
Isaiah 26:18.
(printed under page 130)
(49) ‹anchor: not visible› · call in col 250 (call above the visible part; column inferred)
I Cor. VI, 13.
1 Corinthians 6:13.
(printed under page 130)
(50) ‹anchor: not visible› · call in col 250 (call above the visible part; column inferred)
Job xxxii, 19.
Job 32:19.
(printed under page 130)
(51) ‹anchor: not visible› · call in col 250 (call above the visible part; column inferred)
Isa. vi, 19.
Isaiah 6:19 [as printed; the passage is Isaiah 8:19].
(printed under page 130)
(52) ‹anchor: Ego sum vita› · call in col 250
Joan. XIV, 6.
John 14:6.
(printed under page 130)
(53) ‹anchor: munera dare› · call in col 250
Isa. viii, 20.
Isaiah 8:20 (the chapter numeral is partly cut at the image edge).
(printed under page 130)
Page
- running head: SAIAM HOMILIA VII. 250
- marginal letters: A mae. Sed et si; B nus musto ac ligatus; C bus mortuos. Mortui; D xerit legem, debet
- old-edition numerals: 122 after non est
- other: Latin only, no Greek printed; begins mid-word mae (from ani-mae)
sensus Dei quod dictum est : Legem enim in adjutorium dedit, ut dicant qui acceperunt legem in adjutorium, non est ut verbum istud quod locutus est Moyses in lege lata per angelos in manu mediatoris. Multo autem dignius potest hoc Ecclesia dicere, non est sicut verbum istud quod caro factum est, quod habitavit in nobis, cujus videmus gloriam, non sicut Moyses velamine obtectam, sed gloriam tanquam Unigeniti a Patre, pleni gratiae et veritatis. Non est sicut Verbum istud quod suscepit Ecclesia, in quo credit, per quod et salvabitur, Verbum quod in principio erat apud Deum Deus Verbum, cui gloria et imperium in saecula saeculorum. Amen.
of God do not cry out that which is spoken: For He gave the law for a help, that those who have received the law for a help may say, There is none like this word which Moses spoke in the law ordained through angels in the hand of a mediator. Yet much more worthily can the Church say this: There is none like this Word which was made flesh, which dwelt among us, Whose glory we behold, not like Moses covered with a veil, but the glory as of the Only-begotten from the Father, full of grace and truth. There is none like this Word which the Church has received, in which she believes, and through which she shall be saved, the Word which in the beginning was with God, God the Word, to Whom be glory and dominion unto the ages of the ages. Amen.
HOMILIA VIII.
HOMILY VIII.
De eo quod scriptum est : Ululate sculptilia in Hierusalem et in Samaria, usque ad eum locum in quo ait : Et commovebo civitates quae habitantur (cap. X).
Concerning that which is written: Howl, O graven images in Jerusalem and in Samaria, down to that place in which he says: And I will shake the inhabited cities (Isa. 10).
1. Olim quidem quando peccavit populus prior, excidit a religione, et sculptilia fabricatus est Judas in Hierusalem, et is qui Israel vocabatur in Samaria. Si autem et nunc aliquis consideret ex multitudine eorum qui colliguntur peccatores, non pigebit eum dicere, quod unusquisque Deum faciens quod existimat esse bonum, et serviens peccato, maledictus est faciens sculptile, et conflans opus manuum artificis et ponens illud in absconso. In absconso quippe cordis multa facimus idola si peccemus. Unde sermo nos edocet poenitentiam agere, et ululare super sculptilibus, et idolis quae sunt in Hierusalem et Samaria. Et si quidem nos peccemus, qui esse de Ecclesia cupimus, in Hierusalem facimus sculptilia. Si vero ii qui extra Ecclesiam constituti sunt quomodo haeretici peccaverint, faciunt idola in Samaria. Verumtamen omnes omnipotens Deus juxta suam bonitatem ad poenitentiam provocat, dicens (vers. 10) : Ululate sculptilia in Hierusalem et in Samaria. Quemadmodum etenim feci Samariae et manu factis ejus, ita faciam Hierusalem et idolis ejus. Comminatur quaecunque fecit Samaritanis, et his qui de Ecclesia sunt. (Vers. 12) Cum autem consummaverit Deus omnia faciens in monte Sion, et in Hierusalem, inducet super sensum magnum principem Assyriorum, et super altitudinem gloriae oculorum ejus. Docemur quid futurum sit inimico nostro et Zabulo, quem sensum quemdam magnum nunc propheta nuncupavit. Quomodo enim serpens sapientior erat omnibus bestiis quae sunt super terram, et filii saeculi hujus sapientiores super filios lucis in generatione sua sunt, et dispensator iniquitatis sapienter fecit secundum sapientiam non bonam, eodem modo iste qui figuraliter princeps Assyriorum dicitur, magnus est sensus, et est mirari magnitudinem sensus ejus : in quo abusus est ad instruendos sapientes mundi istius, qui cum omni
1. Of old indeed, when the former people sinned, they fell away from religion, and Judah fashioned graven images in Jerusalem, and he who was called Israel in Samaria. And if now also someone should consider out of the multitude of those who are gathered together the sinners, he will not be reluctant to say that each one, making into a god what he thinks to be good, and serving sin, is cursed, making a graven image, and casting a work of the hands of a craftsman, and setting it in secret. For in the secret of the heart we make many idols if we sin. Whence the word teaches us to do penance, and to howl over the graven images and the idols that are in Jerusalem and Samaria. And if indeed we sin, who desire to be of the Church, we make graven images in Jerusalem. But if those who are set outside the Church, as heretics, have sinned, they make idols in Samaria. Nevertheless, Almighty God according to His goodness provokes all to repentance, saying (verse 10): Howl, O graven images in Jerusalem and in Samaria. For just as I did to Samaria and to the works of her hands, so will I do to Jerusalem and to her idols. He threatens whatsoever things He did to the Samaritans, to those also who are of the Church. (Verse 12.) But when God shall have accomplished all things that He does on Mount Sion and in Jerusalem, He will bring against the great mind, the prince of the Assyrians, and against the height of the glory of his eyes. We are taught what will happen to our enemy and the devil, whom the prophet has now called a certain great mind. For just as the serpent was wiser than all the beasts that are upon the earth, and the children of this world are wiser than the children of light in their generation, and the steward of iniquity acted wisely according to a wisdom that is not good, in the same way this one who is figuratively called the prince of the Assyrians is a great mind, and one may marvel at the greatness of his mind: wherein he has abused it to instruct the wise of this world, who with all
Editors' notes and page, col. 251
Footnotes
(54) ‹anchor: not visible› · call in col 251
Gal. III, 19.
Galatians 3:19.
(printed under page 131)
(55) ‹anchor: not visible› · call in col 251
Joan. I.
John 1.
(printed under page 131)
Page
- running head: 251 ORIGENIS
- marginal letters: A sensus Dei quod; B rusalem et in Samaria,; C et ululare super; D per sensum magnum
- old-edition numerals: 123 after filios lucis in
- other: Latin only, no Greek printed
verisimilitudine, cunctaque virtute falsitatem sectarum suarum componentes exhibent. Cum ergo omnia fecerit Deus in monte Sion, et in Hierusalem, et reddiderit ea quae justis repromissa sunt, tunc inducet supra sensum magnum principem Assyriorum, et super altitudinem gloriae oculorum ejus. Alta eum sapientem sermo novit, et exordium ruinae ejus ab inflatione coepisse. Unde et si inflati fuerimus, in judicium incidemus diaboli, in quo incidit ipse Zabulus.
plausibility and with all power compose and display the falsehood of their sects. When therefore God shall have done all things on Mount Sion and in Jerusalem, and shall have rendered those things which have been promised to the righteous, then He will bring them against the great mind, the prince of the Assyrians, and against the height of the glory of his eyes. The word knows him as one minding high things, and that the beginning of his ruin began from being puffed up. Whence, if we also are puffed up, we shall fall into the judgement of the devil, into which the devil himself fell.
2. Videamus autem et inflationem ejus quanta sit, ut eam caveamus, et non permittamus eum super nos vera dicere. Quid igitur dicit (vers. 13)? Viribus faciam, et sapientiam intellectus auferam, fines gentium. Existimat fortitudine sua quod vult in nobis se posse perficere. Et revera si vincamur, et post haec verba peccemus, si post ecclesiam rursum in circum, et ad equorum cursus, et ad conventum gentilium eamus, quid aliud fit, quam superatos nos possidet? Et quid dixit Zabulus, viribus faciam? Consequitur in nobis peccatoribus, quod minatus est. Sed et si fornicemur post castitatem longi temporis, post sanctimoniam multam, quid aliud fit quam vera locutus probatur super nos, qui dixit : Viribus faciam? Quid autem et aliud repromittat iste magniloquax intueamur. Et sapientiam intellectus auferam, fines gentium. Sapientiam nescio quam pollicetur, de qua et propheta loquitur : Alienigena quaedam sapientia est in eis. Est enim aliqua extranea a veritate sapientia quam disperdet Deus. Hanc iste habens existimat se esse sapientem, et dicit : Sapientiam intellectus auferam, fines gentium, et vires eorum depascar. Pervenit enim ad omnes gentes operatio ejus, sed Salvator in omnes gentes mittens sermones suos, eruit eos, qui a Zabulo in cunctis gentibus captivi tenebantur. Et vires eorum depascar. Minatur se vires nostras praedatum iri, et tradere adversus nos militantibus. Et revera est videre eum quibusdam hoc facientem. Quando enim quis vincitur a Zabulo, et traditur daemonibus spiritibus pessimis, virtutibus contrariis, quid aliud factum est quam is dixerat : Et vires eorum depascar? Accipiens nostras vires depastus est nos. (Vers. 14) Et commovebo civitates quae inhabitantur. Et hoc Zabulus comminatur, inhabitari cernit civitates Ecclesias Dei in Christo Domino constructas, has commoturum esse se personat. Et frequenter quidem concussit civitates inhabitatas persecutionibus, frequenter concussit scandalis. Sed nos tentemus fundamentum habentes super petram tales fieri, ut iste qui dicit : Commovebo civitates quae inhabitantur, nos movere non valeat per procellas suas, neque per spiritus adversos. Verum ad omnia quae acciderint stabiles perseveremus, utpote habentes aedificium super petram Jesum Christum, cui est gloria et imperium in saecula saeculorum. Amen.
2. Let us see also how great his being puffed up is, that we may beware of it, and not permit him to speak true things over us. What then does he say (verse 13)? By strength I will act, and I will take away the wisdom of understanding, the bounds of the nations. He thinks that by his strength he is able to accomplish in us what he wills. And in truth, if we are overcome, and after these words sin, if after church we go again to the circus, and to the horse-races, and to the assembly of the Gentiles, what else happens than that he possesses us as vanquished? And what did the devil say, By strength I will act? He achieves in us sinners what he threatened. Moreover, if we commit fornication after chastity of long duration, after much holiness, what else happens than that he who said, By strength I will act, is proved to have spoken true things over us? Let us look also at what else this boaster promises: And I will take away the wisdom of understanding, the bounds of the nations. He promises I know not what wisdom, concerning which the prophet also speaks: There is a certain alien wisdom in them. For there is a certain wisdom foreign to the truth, which God will destroy. Having this, he thinks himself to be wise, and says: I will take away the wisdom of understanding, the bounds of the nations, and I will feed upon their strength. For his working reaches unto all nations, but the Saviour, sending His words into all nations, rescues those who were held captive by the devil among all nations. And I will feed upon their strength. He threatens that he will plunder our strength, and deliver us up to those who war against us. And in truth one may see him doing this to some. For when anyone is overcome by the devil, and is delivered up to demons, most evil spirits, opposing powers, what else has happened than what he had said: And I will feed upon their strength? Taking our strength, he has fed upon us. (Verse 14.) And I will shake the cities that are inhabited. This also the devil threatens; he sees the cities, the Churches of God built in Christ the Lord, to be inhabited, and he cries aloud that he will shake these. And frequently indeed has he shaken the inhabited cities by persecutions, frequently has he shaken them by scandals. But let us, having our foundation upon the rock, strive to become such that this one who says, I will shake the cities that are inhabited, may not avail to move us through his storms, nor through adverse spirits. Rather, against all things that may befall, let us persevere steadfast, as having our building upon the rock, Jesus Christ, to Whom belongs glory and dominion unto the ages of the ages. Amen.
Editors' notes and page, col. 252
Footnotes
(56) ‹anchor: sapientia est in eis› · call in col 252
Jerem. viii.
Jeremiah 8.
(printed under page 131)
Page
- running head: ORIGENIS 252
- marginal letters: A verisimilitudine, cunctaque; B in nobis se posse; C disperdet Deus. Hanc; D quae inhabitantur. Et
- old-edition numerals: (none)
- other: Latin only, no Greek printed
HOMILIA IX.
HOMILY IX.
De eo quod scriptum est : Et audivi vocem Domini dicentis : Quem mittam, et quis ibit ad populum istum? Et transgrediens modica pervenit usque ad locum in quo scribitur : Pete tibi signum a Domino tuo in profundum aut in excelsum (cap. VI et VII).
Concerning that which is written: And I heard the voice of the Lord saying: Whom shall I send, and who will go to this people? And passing over a little, he comes down to the place in which it is written: Ask for yourself a sign from the Lord your God unto the depth or unto the height (Isa. 6 and 7).
Cap. VI, vers. 8, 9. Et audivi vocem Domini dicentis, quem mittam, et quis ibit ad populum istum? Et dixi : Ecce ego sum, mitte me. Et ait : Vade, et dic populo huic : Aure audietis, et non intelligetis, et reliqua. De eo qui nunc lectus est Isaiae prophetae sermone, oremus Deum, ut nobis gratiam largiatur, ut digna prophetico spiritu valeamus exponere. Et audivi, inquit, vocem Domini dicentis : Quem mittam? Postquam purgatus est labiis propheta, paratus suscepit ministerium Domini, et dicit : Ego sum, mitte me. Sed ut paratior esset ad hoc, meminerat vocis Moysis. Nam et ille eadem utens voce, mitte me, princeps populi, judexque factus et famulus Dei nuncupatus est. Audivi autem quemdam Hebraeum exponentem hunc locum, atque dicentem, quia libenter quidem prophetes et paratus prophetiam suscepit ad populum, ignorans quae essent ei dicenda. Porro audiens tristia quae essent populo nuntianda, hoc est aure audietis, et non intelligetis, etc., in sequentibus pigrior fit : dicente ei voce Dei : Clama, respondit ei, et dicit : Quid clamabo? Arbitror autem haec prophetari de Salvatore, quia futurum erat ut audientes non audirent, et videntes non viderent. Manifestius porro fiet quod dicitur, si consideremus paululum locum istum : Cernentes aspicietis, et non videbitis. Istiusmodi est. Videbant quidem videre tunc caecos respicientes, rationem autem visionis ignorabant. Audiebant parabolas quas dissolvebat secreto discipulis Salvator. Ipsi vero non audiebant, nescientes quae
Chapter 6, verses 8, 9. And I heard the voice of the Lord saying, Whom shall I send, and who will go to this people? And I said: Behold, here am I, send me. And He said: Go, and say to this people: With the ear you shall hear, and shall not understand, and the rest. Concerning the word of Isaiah the prophet which has now been read, let us pray to God that He may grant us grace, so that we may be able to expound things worthy of the prophetic spirit. And I heard, he says, the voice of the Lord saying: Whom shall I send? After the prophet was cleansed in his lips, he readily undertook the ministry of the Lord, and says: Here am I, send me. But that he might be the more ready for this, he remembered the voice of Moses. For he also, using the same voice, Send me, was made leader and judge of the people, and was called the servant of God. Now I heard a certain Hebrew expounding this passage, and saying that the prophet indeed gladly and readily undertook the prophecy to the people, not knowing what things were to be spoken to him. But when he heard the sad things that were to be announced to the people, that is, With the ear you shall hear, and shall not understand, and so forth, in what follows he becomes more reluctant: when the voice of God says to him: Cry, he answered Him, and says: What shall I cry? Now I think that these things are prophesied concerning the Saviour, because it was to come to pass that hearing they would not hear, and seeing they would not see. Moreover, what is said will become clearer if we consider for a little that passage: Seeing you shall perceive, and shall not see. It is of this sort. They saw indeed at that time the blind receiving their sight, so as to see, but the reason of the sight they knew not. They heard the parables which the Saviour explained in secret to the disciples. But they themselves did not hear, not knowing what things
Editors' notes and page, col. 253
Footnotes
(57) ‹anchor: not visible› · call in col 253
Exod. IV, 13.
Exodus 4:13.
(printed under page 132)
(58) ‹anchor: Quid clamabo› · call in col 253
Isai. XL, 6.
Isaiah 40:6.
(printed under page 132)
Page
- running head: 253 IN ISAIAM HOMILIA
- marginal letters: A HOMILIA IX.; B tam? Postquam purgatus; C vatore, quia futurum
- old-edition numerals: (none)
- other: Latin only, no Greek printed; full-width Monitum ad Origenis Homilias in Jeremiam at foot of page (cut off at right edge) not set
dicebantur, propter hoc testificans eos dixit : Qui habet aures audiendi, audiat. Nec enim privati erant his auribus, ut non audirent, sed interiores eorum aures gravatae erant ad audiendum. Propter hoc praedicat eis, et per prophetam futura praefatur, dicens (vers. 9, 10) : Aure audietis, et non intelligetis, et cernentes aspicietis, et non videbitis. Incrassatum est enim cor populi hujus. Quid sit hoc quod dicitur : Incrassatum est cor populi hujus, inspiciamus. Omnibus qui in praesentis vitae curis versantur, cor incrassatum est : haud aliter eis qui in saecularibus morantur, incrassatum est cor, quam si a spinis enecentur. Idcirco pinguescit cor, et non potest tenuioris spiritus suscipere notiones. Fugiamus ergo a talibus curis, ut attenuatum cor nostrum Deo acceptabile fiat. Fugiamus terrena negotia. Ista sunt enim quibus cor incrassatur. Propter hoc sermo subtilis erat, ut in Exodo scribitur de eo quod ait : Quicunque fuerint propter tenuitatem cordis ejusmodi, isti Deum videbunt. Talibus enim oculis Deus videtur. Tria sunt quae dicuntur : Incrassatum enim est cor populi hujus, et auribus suis graviter audierunt, et oculos suos clauserunt. Possunt autem et aliter manifestius intelligi quae hoc dicuntur in loco. Multi enim putant inspicientes creaturas, et mundum istum contemplantes, videre se ea. Et quid dico hominum? Ecce volucres, et quadrupedia vident solem et lunam, et universum simul coelum cum stellarum choro, sed rationes eorum non intelligunt, soli vero justi et sancti per sapientiae Dei rationem comprehendentes inspiciunt ea. Ideo in VIII psal. David dicit : Quoniam videbo coelos tuos, opera digitorum tuorum, lunam et stellas quae tu fundasti. Quid enim nunc propheta non videt coelum et lunam? Sed hoc quod ait, videbo, si consideremus, poterimus intelligere.
were spoken; on this account, testifying against them, He said: He that has ears to hear, let him hear (Matt. 13:9). For neither were they deprived of these ears, so as not to hear, but their inner ears were weighed down as regards hearing. On this account He preaches to them, and through the prophet foretells future things, saying (verses 9, 10): With the ear you shall hear, and shall not understand, and seeing you shall perceive, and shall not see. For the heart of this people has grown fat. Let us look into what this is that is said: The heart of this people has grown fat. In all who are occupied with the cares of the present life, the heart has grown fat: in no other wise has the heart grown fat in those who tarry in worldly things, than as if they were choked by thorns. Therefore the heart grows gross, and cannot receive the conceptions of a finer spirit. Let us flee therefore from such cares, that our heart, made fine, may become acceptable to God. Let us flee earthly affairs. For those are the things whereby the heart grows fat. On this account the word was subtle, as it is written in Exodus concerning that which it says: Whosoever shall be of such a sort through fineness of heart, they shall see God. For with such eyes God is seen. Three are the things that are said: For the heart of this people has grown fat, and with their ears they have heard heavily, and their eyes they have closed. Yet the things that are said in this passage can also be understood more clearly in another way. For many think, when they look upon the creatures and contemplate this world, that they see them. And why do I speak of men? Behold, the birds and four-footed beasts see the sun and moon, and the whole heaven together with the choir of the stars, but their principles they do not understand; whereas only the righteous and holy, comprehending them through the reason of the wisdom of God, look upon them. Therefore in the eighth Psalm David says: For I shall see Thy heavens, the works of Thy fingers, the moon and the stars which Thou hast founded (Ps. 8:4). What then, does the prophet not now see the heaven and the moon? But if we consider this that he says, I shall see, we shall be able to understand.
Editors' notes and page, col. 254
Footnotes
(59) ‹anchor: aures audiendi, audiat› · call in col 254
Matth. XIII, 9.
Matthew 13:9.
(printed under page 132)
(60) ‹anchor: ut in Exodo› · call in col 254
Cap. XXIV.
Chapter 24.
(printed under page 132)
(61) ‹anchor: tu fundasti› · call in col 254
Psal. VIII, 4.
Psalm 8:4.
<!-- Below the rule, the page continues with the editors' Monitum ad Origenis homilias in Jeremiam (full-width editor's text, not footnotes); not set here. --> (printed under page 132)
Page
- running head: SAIAM HOMILIA IX. 254
- marginal letters: A dicebantur, propter hoc; B strum Deo acceptabile; C rationes eorum non
- old-edition numerals: 124 after et non
- other: Latin only, no Greek printed; full-width Monitum ad Origenis Homilias in Jeremiam at foot of page (cut off at left edge) not set