Saturday, January 7, 2023

Excerpts from Origen, Homilies on Isaiah

The following excerpts are taken from:


Origen, Homilies on Isaiah (trans. Elizabeth Ann Dively Lauro; The Fathers of the Church 142; Washington, D.C.: The Catholic University of America, 2021). The homilies are dated c. 245-248.

 

Homily 1.1

 

What is that which I have sad about “the heavenly powers”? Thrones, dominions, principalities, [spiritual] authorities are the heavenly powers. (p. 41)

 

Homily 1.2

 

“And the Seraphim were standing around him, six wings belonging to the one and six wings belonging to the other.” I see two Seraphim, each one of them in himself having six wings. Next [is] the arrangement of the wings. “And indeed with two wings they were covering the face”—not their own, but the face of God—“moreover, with two wings they were covering the feet”—not their own, but the feet of God—“moreover, with two wings they were flying.” What is written here just before seems to be a self-contradiction: If they were standing, they could not be flying. But it is written: “They were standing around him, six wings belonging to the one and six wings belonging to the other; and, indeed, with two they were covering the fact, and with two they were covering the feet, and with two they were flying; and they were crying out to one another.” But yet these Seraphim, who surround God, who say by pure knowledge, “Holy, holy, holy!” observe in this way the mystery of the Trinity, [44] because they themselves also are holy. Indeed, in all these things that exist, nothing is more holy. And they speak not softly to one another: “Holy, holy holy!” but, by crying out, they announce the salvific confession to everyone. Who are these two Seraphim? My Lord Jesus and the Holy Spirit. You should not suppose the nature of the Trinity to be divided, if duty-bound observances of the names are to be kept. (pp. 42-43)

 

[44] This statement may be an interpolation by Jerome to clarify post-Nicene Trinitarian orthodoxy for his Latin audience. “Trinity” is not capitalized in the Latin edition, but this translation capitalizes Trinity throughout to signify Origen’s reference to Divinity.

 

Homily 1.4

 

“And the house were filled with smoke.” The whole house was filled immediately after the abatement of the fire. Now, smoke is the vapor of fire. “And I said: ‘O, wretched am I, since now I have been stung, because, since I am a man, I also have unclean lips.’” I cannot understand why Isaiah humbled himself; even so, Scripture says and gives 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 Jesus Christ, who was sent by the Father to take away our sins, and he says, “Behold, I have taken away your iniquities and completely cleansed you from your sins.” And you should not consider [it] an affront against nature, if the Son is sent by the Father. In short, as you become acquainted with the oneness of the Divine nature in the Trinity, [82] in the present reading, Christ alone now forgives sins, and yet it is certain that sins are forgiven by the Trinity. For he who has believed in one, believes in all [three]. [83] (p. 46)

 

[82] Again, this description of the Trinity may be an interpolation by Jerome.

 

[83] Again, these statements may be an interpolation by Jerome to clarify post-Nicene Trinitarian orthodoxy for his Latin audience. Fürst, in “Jerome Keeping Silent,” 143 n. 15, supports the view that these statements are interpolations by Jerome.

 

Homily 1.5

 

And now Jesus Christ is sent. He does not lie. “I am with you,” he says, “all the days always to the completion of the age.” He does not lie. “Where two or three are gathered together in my name, I also am in their midst.” Therefore, because Jesus Christ is present and assists and is ready and girded, as the highest priest, to offer to the Father our appeals, rising up, let us offer sacrifices through him to the Father. For “he himself is the atonement (propitiation) for our sins,” to whom are glory and dominion forever and ever. Amen!” (pp. 49-50)

 

Homily 2.2

 

“He shall eat butter and honey.” How is Christ prophesied as one who is going to eat butter and honey? And if this were explained by the Lord granting [it], again these things that follow would present to us other questions. And if only we all were doing this which has been written: “Examine thoroughly in the Scriptures.” In the Scriptures many things are named from bodily foods to indicate spiritual foods. [For example,] “Just as newborns, desire the pure milk of reason.” Therefore, without doubt, there is a milk of reason and it is necessary for us to search for milk of that kind.

 

Again, in Proverbs, about honey it has been written: “When you find honey, eat what satisfies [and no more], lest perhaps being full, you vomit.” And was the Holy Spirit troubled about that very honey which is known, lest perhaps we eat too much? But undoubtedly the Holy Spirit intentionally speaks of spiritual honey: “When you find honey, eat what satisfies [and no more].” Yet why did the discerning Holy Spirit warn us that if we were to find honey—if indeed honey can be found—we should eat [only] what is sufficient?

 

“’Go,’ he says, ‘to the bee, and learn how productive she is.’” And the prophets are found to be bees, since indeed they fashion artfully the wax cells of the hives and make honey and, if, being bold, it is useful for me to say, their honeycombs are the Scriptures, which they have left behind.” And so, come willingly to the Scriptures and you will find honey. But also, “Eat the honey,” and in Proverbs again it is said, “for the honeycomb is good, that your throats may be sweetened.” Do you think the Holy Spirit says this, “Eat the honey,” in the usual sense, “for it is good”? I do not dare to say that the Holy Spirit instructs me about bodily honey [when saying], “Eat the honey.” Behold, I do not have [honey], or yet indeed I am of such a nature that I cannot eat honey. For what reason does he say to me, “Eat the honey,” and do not eat meat, but, “Son, eat the honey, for it is good”? If you consider the bees to be the prophets and their work to be the honey or the honeycombs, then you will see how, in accordance with the dignity of the Holy Spirit, you may understand “Son, eat the honey, for it is good.” If someone meditates on the divine words (eloquia divina) and is nourished by the words of the Scriptures (sermonibus scripturarum), he will fulfill the command, ordering, “Son, eat the honey,” and, doing what is ordered, he obtains [the essence of] the word that follows, “For it is good,” because this honey that is found in the Scriptures is good.”

 

Now, that which is said, “Go to the bee,” is of that kind. There is, so I may say, a certain bee above bees. And even as mong bees a certain one is king, who has been named king, so the prince of the bees is my Lord Jesus Christ, to whom the Holy Spirit sends me, so that I may eat honey, for it is good, and his honeycombs, so that my throat may be sweetened. And perhaps the more simple letters are the honeycombs; but indeed he [Christ] is the honey who in these [honeycombs] is understood.

 

On the other hand, the very one, Emmanuel, who was born of the virgin, eats butter and honey and searches for butter to eat from every single one of us. How he seeks butter and honey from each of us, the Word (sermo) will teach. Our sweet works, our most pleasant and suitable words, are the honey that Emmanuel eats, which he himself, who was born of a virgin, eats. [50] But indeed, if our words are full of bitterness, anger, enmity, melancholy, obscenity, corruptions, contention, this has allowed bile into my mouth, and the Savior does not eat from these words. Yet the Savior will eat from the words that are among men, if their words are honey. Let us confirm this from the Scriptures: “Behold, I have stood before the door, and I knock; if anyone opens the door to me, I will enter in to him, and I will dine with him, and he with me.” Therefore, he himself promises that he is going to eat with us from our [words, thoughts, and actions]. Yet it is certain that we also eat with him, if we eat him. [53] To be sure, by eating from our good words, works, and understanding, [54] he again nourishes us with his own spiritual and divine and better goods. For that reason, because it is a blessed thing to receive the Savior, by having opened the doors of the principal part of our heart, let us prepare for him honey and his whole dinner, so that he may lead us himself to the great dinner of the Father in the kingdom of heaven, [56] [the dinner] which is in Christ Jesus, “to whom are glory and dominion forever and ever. Amen.” (pp. 54-7)

 

[50] Note that Origen suggests here that as we eat of Christ, as the honey is the Scripture’s words, so Christ eats of us, that is, our good words, thoughts, and actions.

 

[53] Note that there is no preposition here in the Latin in the second part of the sentence: “ . . . we also eat with him, if we eat him [Christ]” (. . .nos cum illo cenamus, si cenemus illum). For analysis of places in Origen’s work where he stresses that humans eat with Christ, humans feed on Christ, and Christ feeds on humans, here and at the heavenly feast in eternity, see Dively Lauro, “The Eschatological Significance of Scripture’s Sacramental Character According to Origen,” SP 56:83-102 (LeuvenP Peeters, 2013) . . .

 

[54] “from our good words, works, and understanding”: de nostris bonis sermonibus, operibus et intellectu. Note that throughout this homily (in Latin translation), sermo refers to our words and to the Word of God, or Scripture. Assuming Jerome is reflecting a single word in Origen’s Greek for both instances, perhaps Origen is building on the idea that we are in the image of God, such that there is a fundamental relationship between our words and the Word.

 

[56] Origen likely has in mind Jesus’s parable about the wedding feast at Mt 22.1-14 and Lk 14.7-24, and is reading it through a pneumatic lens to discuss the heavenly feast that awaits us.

 

Homily 4.1

 

It is impossible to find the beginning of God. You never comprehend the beginning of the movement of God[1]. I do not say “you” [in particular] but [rather] not anyone nor any other beings that subsist. Only the Savior and the Holy Spirit, who have always been with God, [2] see his face; perhaps the angels, too, who perpetually see the face of the Father who is in heaven, also see the beginnings of [God’s] works. Ans so also the Seraphim hide the feet before human beings, for the last things, as they are, cannot be explained in detail. (p. 67)

 

[1] “movement of God”: motus Dei, which can also be translated “operation of God.”

 

[2] Significantly, here, Origen states that the Son and the Holy Spirit have always been with the Father without beginning. While one could argue that this phrase is an interpolation of Jerome in his effort to ensure an orthodox, post-Nicene Trinitarian reading for his Latin audience, my prior work demonstrates that this communion of the three persons without beginning is consistent with Origen’s views of their relationships with each other and with creation. . . .See Dively Lauro, “The Meaning and Significance of Scripture’s Sacramental Nature within Origen’s Thought,” SP 94:153-85.

 

Homily 7.2

 

He [the Savior through Isaiah] says: If someone were to speak to the children who believe in me, he would say, “Seek the ventriloquists and those who cry out from the earth, who speak empty words, who cry from the stomach,”—as for example, Seek daemons (for he has named all daemons τροπικως [tropologically] from one kind of daemon, ventriloquists) [49]—“if they were to say to you, ‘Seek ventriloquists,’” that is, Seek from daemons either the gift of prophecy of truth or holy contemplation, reply to them these things that I am saying. What are the things that is he teaching them? He tells them in the following passages. And there are certain ones who send you, yet more so catechumens, as much as it is in them, to ventriloquists. For those who want you to go to idols, about which it is written, “All the gods of the nations [are] daemons,” they want you to go not only to ventriloquists, but to every kind of daemons. But yet may our God, who does what he wills in heaven and on earth, tear us away from the daemons; may he make [us] family members to himself through our Savior Jesus Christ. Therefore, take care lest the soul of anyone who among you should ever be deceived and still hesitate and doubt when he has heard this or that man [say]: A daemons has cured that feebleness in relation to that idol; he has divined this and that. All those idols belong to daemons and to men who do not understand the truth. (pp. 110-11)

 

[49 ]Daemonium designates a lower divinity or spirit, or an evil spirit or demon.

 

Homily 8.2

 

Now, let us consider what else that big talker who promises. “And by the wisdom of [my] understanding, I will remove the boundaries of nations.” I do not know the wisdom that he promises, about which a prophet [Jeremiah] also speaks; “There is a certain foreign wisdom in them.” There is a certain wisdom foreign to truth, which God destroys. That one possessing this [wisdom] judges himself to be wise and says: “By the wisdom of [my] understanding, I will remove the boundaries of nations, and I will feed upon their strength.” For his operation has reached to all the nations, but the Savior sending his own words to all the nations, has rescued those who were being held captive by Satan (Zabulo) among all the nations. “And I will feed upon their strength.” Having plundered our strength, he threatens to go and hand us over to those waging war against us. And it is a reality to see him doing this to certain persons. For when someone is conquered by Satan (Zabulo) and is handed over to the most evil daemon spirits, to hostile powers, what else has happened, except that he who had said: “And I will feed upon their strength,” taking our strength, has fed upon us?

 

“And I will shake the cities that are inhabited.” Satan (Zabulus) also threatens this: he perceives that the cities, the churches of God built upon Christ the Lord, are inhabited, [and so] he cires out that he himself is going to shake these. And often, indeed, he has shaken the inhabited cities to their foundations with persecutions; often he has shaken them to their foundation with stumbling blocks. But let us try to become such ones as having their foundation upon the rock, so that he who says, “I will shake the cities that are inhabited,” may not have the power to shake us by his violent attacks or hostile spirits, but let us steadfast ones persevere against all that has happened, as those having [their] edifice on the rock, Jesus Christ, “to whom are glory and dominion forever and ever. Amen!” (pp. 120-21)

 

Homily 9.1

 

“And I heard the voice of the Lord saying: ‘Whom shall I send, and who will go to this people?’ And I said: ‘Here I am, send me.’ And he says: ‘Go and say to this people: You will hear with the eat and not understand,’” and the rest. Let us pray to God about this word of the prophet Isaiah which at present has been read, that he [God] may bestow grace upon us and, in turn, we may be able to explain things worthy of the prophetic spirit. “And I heard the voice of the Lord saying: ‘Whom shall I send?’” After his lips were cleansed, the prophet, prepared, received the ministry of God and said: “Here I am, send me.” But so that he would be more prepared for this, he remembered the words of Moses. For even he [Moses], using the same word, “Send me,” was made the ruler and judge of the people and was called the servant of God. Yet I heard a certain Hebrew explaining this passage [13] and saying that the prophet, indeed willing and prepared, received the prophecy for the people, not knowing what things needed to be said to them [the people]; then, hearing the harsh things that were necessary to announce to the people, that is, “You will hear with the eat and not understand,” and the rest, in the following [passages] he becomes more reluctant. When the voice of God is speaking to him [Isaiah], [saying], “Cry out” he [Isaiah] replies to him [God] and says, “What shall I cry out?” Yet I think these things are prophesied about the Savior, that it was going to come about those hearing would not hear and those seeing would not see. (pp. 122-23)

 

[13] Origen elsewhere in his works refer to a Hebrew or Hebrew teacher whom he does not identify but does credit with certain views of text that Origen claims to have adopted from him. Two other examples are at De princ 1.3-4 and 4.3-14. For brief considerations of this unnamed Hebrew teacher in Origen, see Ronald E. Heine, Origen: Scholarship in the Service of the Church (Oxford University Press, 2010). 56-57, and John A. McGuckin, ed., The Westminster Handbook to Origen (Louisville, JY: Westminster John Knox Press, 2004), 11.

 

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