The Spirit's Rest And Flight

Et requievit, inquit, super eos spiritus, et prophetarunt omnes. Requiescere spiritum non in quibuscunque hominibus legimus: sed in sanctis et beatis. Requiescit enim spiritus Dei in iis qui mundo sunt corde, et in iis qui purificant animas suas a peccato: sicut econtrario non inhabitat in corpore subdito peccatis, etiamsi habitavit aliquando in eo. Non enim potest Spiritus sanctus consortium pati et societatem spiritus mali. Certum est enim peccati tempore adesse in corde uniuscujusque spiritum malum, et agere partes suas. Cui utique cum locus datur, et recipitur a nobis per cogitationes malas, et concupiscentias pessimas, contristatus, et, ut ita dicam, coangustatus fugatur de nobis Spiritus sanctus. Propter quod et Apostolus sciens haec ita accidere, monebat dicens: Nolite contristare Spiritum sanctum , in quo signati estis in die redemptionis. Igitur peccantes contristamus Spiritum sanctum: juste vero agentes et sancte, requiem ei paramus in nobis. Origen, In Numeros, Homilia VI, Interprete Rufino Aquileiense Source: Migne PG 12.608b-c

And the Spirit rested on them and they all prophesied. 1 We read that the Spirit did not rest on just any man but on the holy and the blessed. For the spirit of God is in those who have pure hearts, and in those who have purified their souls from sin, just as on the contrary it does not dwell in a body enslaved to sin, even if at one time it did dwell in such a man. For the Holy Spirit can have no association nor society with an evil spirit, and it is certain that at the time of sin an evil spirit has come into a man and acts its part. And we give it a place and it is received by us because of evil thoughts, and base desires and then, as I might say, the Spirit is grieved by its confinement and flies from us. Because of which, the Apostle, who knew that these things happen, warned us, saying, 'Do not grieve the Holy Spirit, with which you have been signed for the he day of redemption.' 2 Therefore it is those who sin who grieve the Holy Spirit, but it is by acting rightly and in holiness that we prepare a place of rest for Him in us. Origen, On Numbers, from the Sixth Homily, Translated by Rufinus of Aquileia. 1 Numb 11.25 2 Ephes 4.30

Detraction And Leprosy

Sicut Apostolus dicit , Haec omina in figura contingebant illis , scripta sunt autem propter commonitionem nostram: quaero quid commonitionis accipiamus ex eo quod lectum est nobis , quia detraxerunt Aaron et Maria de Moyse, et propter hoc correpti sunt, Maria vero etiam leprosa efficitur. Tanta autem fuit cura correptionis hujus, ut dum Maria septimanæ tempus expleret in lepra, populus Dei non ageret iter ad terram repromissionis , ne tabernaculum testimonii moveretur. Primo interim moneor, et utiliter ac necessario moneor ex hoc facto ne detraham fratri, ne male loquar de proximo meo, ne aperiam os meum ad derogandum non solum sanctis, sed et quibuslibet proximis meis. Vides quanta ex hoc indignatio Dei fuerit, quanta vindicta processerit. Denique adversum peccatum istud simili indignatione etiam in Psalmis Deum commoveri videmus, et dicere: Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum. Similiter autem et in alio psalmo ex persona justi scientis hoc Deo quam maxime displicere dicitur: Detrahentem occulte adversus proximum suum persequebar. Ex iis igitur omnibus divinae Scripturae sermonibus, velut gladiis quibusdam utrinque acutis, obtrectandi fratribus , et derogandi sanctis vitium resecemus. Lepra enim consequitur derogantes et cacologos, id est, maleloquos . Post haec autem a moralibus ad intelligentiam mysticam transeamus . Quamvis et in superiore tractatu pauca jam dicta sint, tamen quæ defuisse videntur, addemus. Videamus ergo quis est qui derogat Moysi , quis de eo male loquitur. Non solum Judaei, sed et hæretici, qui non recipiunt legem et prophetas , etiam ipsi detrahunt de Moyse. Denique solent ei etiam crimen impingere, dicentes , quia homicida fuit Moyses, interfecit enim Aegyptium: et alia multa, vel in ipsum, vel in prophetas blasphemo ore concinnant. Isti ergo quia detrahunt Moysi, habent lepram in anima sua et sunt in homine interiore leprosi, et ideo habentur extra castra Ecclesiae Dei. Sive ergo haeretici sint qui derogant Moysi, sive de Ecclesia sint qui detrahunt fratribus, et male loquuntur de proximis suis, omnes qui hoc vitio aguntur, dubitandum non est quin leprosi sint in anima sua. Et Maria quidem interveniente Aaron pontifice septima die curatur: nos vero si obtrectationis vitio inciderimus in animae lepram, usque ad finem septimanae mundi, id est, usque ad resurrectionis tempus leprosi in anima permanebimus, et immundi: nisi dum paenitendi tempus est, corrigamur, et conversi ad Dominum Jesum, ac supplicantes ei per paenitentiam purgemur ab immunditia leprae nostrae. Origen, In Numeros, Homilia VII, Interprete Rufino Aquileiense Source: Migne PG 12.611c-612c

Since as the Apostle says, All these things happened as a figure, and are written as a warning to us,' 1 I ask what warning we are to receive from what has been read to us, that Aaron and Mary spoke against Moses and because of this they were corrected, and Mary was afflicted with leprosy. 1 So great was the weight of this correction that Mary spent seven days in leprosy and the people of God did not continue their journey to the promised land, nor did they move the tabernacle of the covenant. Firstly I am warned by this deed, and most usefully and necessarily am I warned, not to disparage a brother, nor to speak evil of my neighbour, nor to open my mouth in derogation of any of my neighbours, and not only those who are holy. See how great the indignation of God was, and how great a punishment befell. And there is similar indignation in the Psalms against this sin when we see God moved to say, 'You sat and spoke against your brother, and against the son of your mother you set scandal. 3 Then likewise in another Psalm, speaking in the person of a righteous man who knows how greatly it displeases God, he said, 'I fell upon him who was speaking against his neighbour.' 4 From all these words of Divine Scripture, which are as a sword that is sharp on both sides, let us consider the vice of disparaging a brother and speaking derogatively of holy men. For leprosy consequently befalls those who disparage and are cacological, that is, who are speakers of evil. After these things let us pass from the mortal to the spiritual understanding. Although in a previous homily a little has been said about this, yet we shall add what seems to be lacking. Let us consider, then, who it is who disparages Moses, and who speaks evil concerning him. They are not only Jews but even heretics, those who reject the law and the prophets, and so disparage Moses. For they are accustomed to impute crimes to him, saying that Moses was a murderer and a killer among the Egyptians, and with many other accusations, against him or against other prophets, they speak blasphemy with their mouths. These, then, who speak against Moses, they have leprosy in their souls and their inner man is leprous, and therefore they are set outside the assembly of God. Therefore they are heretics who disparage Moses, or denigrate the church to their brothers, and speak ill of their neighbours, and it must not be doubted that all who engage in this vice have leprosy in their soul. And certainly after the passage of seven days Mary was cured by the high priest Aaron. However if we fall into the leprosy of the soul by the vice of detraction, even to the seventh age of the world, that is, even to the time of resurrection, we will continue with leprosy in our soul and be unclean, unless there is a period of penance and we are corrected and we are turned back to the Lord Jesus, and by prayers to Him we are cleansed through penance from the blight of our leprosy. Origen, On Numbers, from the Seventh Homily, Translated by Rufinus of Aquileia. 1 1 Cor 10.11 2 Numb 12 3 Ps 49.20 4 Ps 100.5

Manna And The Holy Spirit

Scriptum est de manna, quia secundum tempus illud si quis id ita assumpsisset ut praeceperat Deus, nutriretur ex eo; si quis vero contra præceptum Dei, et contra statutum divinitus modum voluisset assumere, non frueretur eo , ut vitali cibo, sed vermes ebullirent ex co. Et ita fiebat, ut una atque eadem species mannæ aliis quidem vermes et putredines generaret, aliis vero salubrem cibuin conferret, et vitae necessarium. Igitur et nostrum manna verbum Dei est, et apud nos ergo sermo Dei aliis efficitur ad salutem, aliis cedit ad poenam. Et propter hoc arbitror quod ipse Dominus et Salvator, qui est vivum Dei verbum, dicebat: In judicium ego veni in hunc mundum, ut non videntes videant, et videntes caeci fiant . Quanto melius esset nonnullis omnino nec audire verbum Dei , quam audire cum malitia, vel audire cum hypocrisi. Melius autem dicimus ad comparationem Vere autem melius , et vere rectius , ac perfectius est, ut qui audit verbum Dei , audiat corde bono et simplici , audiat corde recto et parato, ut quasi in terra bona fructificet et crescat. Haec in praefatione diximus propter nonnullos eorum qui ad audiendum non simplici, nec fideli mente conveniunt. De quibusdam dico catechumenis, quibus fortasse nonnulli etiam eorum qui jam baptismum consecuti sunt, sociantur. Non enim omnes qui ex Israel, ii sunt Israelitae; neque omnes qui loti sunt aqua, continuo etiam sancto Spiritu loti sunt: sicut econtrario non omnes qui in catechumenis numerantur, alieni sunt et expertes Spiritus sancti. Invenio enim in Scripturis divinis nonnullos catechumenorum dignos habitos Spiritu sancto, et alios accepto baptismo indignos fuisse sancti Spiritus gratia. Cornelius catechumenus erat, et antequam ad aquam veniret , meruit accipere Spiritum sanctum. Simon baptismum acceperat, sed quoniam cum hypocrisi accessit ad gratiam , repudiatur a dono Spiritus sancti. Nolo dubites et nunc esse in populo catechumenorum aliquos Cornelios , ad quos dici possit , quia misericordiae et orationes tuæ ascenderunt in coelam; et rursum in populo fidelium esse aliquos Simones, quibus confidenter dicendum sit: O plene omni dolo et fallacia, fili diaboli, inimice omnis justitiae. Haec ego ad correptionem mei ipsius loquor, non solum auditorum. Unus enim et ego sum ex iis, qui audiunt verbum Dei . Origen, In Numeros, Homilia III, Interprete Rufino Aquileiense Source: Migne PG 12.593c-594b

It is written concerning the manna, that if according to the time the Lord commanded it someone took it up, then he would be nourished by it, but if against the commandment of the Lord and against the divine statute someone wished to take it up, it would be of no benefit to him, even to such a degree that worms would crawl forth from the life giving bread. 1 Thus one and the same type of manna generated worms and rottenness for some and on others it conferred wholesome food, and what is needful for life. Therefore even with our manna among us, which is the word of God, for some the word is effective for salvation, but for others it brings forth punishment. Therefore that judge who is the Lord and Saviour, who is the living word of God, said, 'In judgment I have come into this world, even that those who do not see might see, and that those who do see become blind.' 2 How much better it would be for some not to hear the word of God at all, than to hear it in wickedness or as hypocrites. But it is better for us to give a comparison. Truly it is better and more righteous and more perfect that he who hears the word of God, hears it with a good and innocent heart, and with an upright and prepared heart, so that on earth he may put forth good fruits and grow. We have brought forth these remarks first because a number of those who hear are not innocent, nor are they faithful in their minds. About whom I say to the catechumens, regarding those with whom they associate and who have perhaps already received baptism, 'Not everyone from Israel is an Israelite.' 3 Not all who have been washed with water, then have the further washing of the Holy Spirit, and likewise and in an opposite sense not all who are accounted among the catechumens are foreign and unknown to the Holy Spirit. I have found in the Holy Scriptures that several catechumens were worthy of receiving the Holy Spirit, and others who had received baptism were unworthy of the grace of the Holy Spirit. Cornelius was a catechumen and even before he come to the water he was worthy of receiving the Holy Spirit. Simon received baptism but because he was a hypocrite for grace, he was denied the gift of the Holy Spirit. I do not doubt that even now there are some who are Cornelius among the people of the catechumens, to whom it is possible to say, that your mercy and prayers have ascended to heaven, and again that among the gathering of the faithful there are some who are Simon, to whom it must be forcefully said 'O full of every guile and deceit, O son of the devil, O enemy of all righteousness.' 4 I do not say these things only to the audience but even for my own correction, for I am one of those who hears the word of God. Origen, On Numbers, from the Third Homily, Translated by Rufinus of Aquileia. 1 Exod 16.20 2 Jn 9.39 3 Rom 9.6 4 Act 10 Act 13.10

Wisdom And Sobriety

Non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Videtur adhuc superbientes ramos oleastri, et insultantes ramis qui de bona oliva defracti sunt, etiam hunc aptare sermon, et dicere eis, non debere plus sapere quam oportet sapere: quod simile est illi sermoni quem dixit: Noli superbe sapere; hoc est enim plus sapere quam oportet. Sciendum tamen est, quod et caeteri eruditi viri utuuntur hoc definitione, ut naturam vel causam peccati in eo ponant, si aut addatur aliquid virtutibus, aut minuatur. Verbi gratia, justitia virtus est: et si quis minus aliquid facit quam justitia patitur, sine dubio injustus est. Si quis vero sub specie justitiae erga vindictas nimius fiat, et saevius agitet ultiones, in crudelitatem, ex justitia devolutus est. Unde et Salomon dicit: Noli fieri justus multum. Similiter et libertas, si intra temperantiam suam sit, virtus est, si minus habeat, timiditas, si amplius, temeritas nominantur. Pari modo et prudentia si sua mensura sit, virtus est, si minus habeat imprudentia, si plusquam oportet, malitia appellatur. Inde puto quod et serpens in paradiso prudentior dictus sit caeteris bestiis, hoc est excedens mensuram prudentiae, est partes malitiae prolapsus. Inde et filii hujus saeculi prudentiores dicuntur quam filii lucis; plus enim sapiunt quam oportet sapere. Et sic in singulis quibusque virtutibus potest aliquis plus sapere quam oportet sapere, ut sunt illi qui attendunt spiritibus seductoribus, et doctrinis daemoniorum, in hypocrisi falsa loquentes, cauteriatem habentes conscientiam suam, prohibentes nubere, et abstinentes se a cibos quos Deus creavit. Isti plus sapiunt de castitate quam oportet. Minus autem sapit quam oportet luxuriosus et incestus. Ego autem dico quod et haeretici plus sapiunt de Christo quam oportet sapere, qui negant eum Dei creatoris esse Filium, sed alterius nescio cujus melioris Dei. Sed et illi plus de Christo sapiunt quam oportet sapere, qui negant eum in carne venisse, et natuam esse ex Virgine, sed coeleste ei corpus assignant. In his ergo omnibus Paulus nos vult non plus sapere quam oportet sapere, sed sapere ad sobrietatem. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber IX, Interprete Rufino Aquileiense Source: Migne PG 14.1209c-1210c

Do not know more than it is fitting to know, but know soberly. 1 It seems that this is appropriately directed to the yet proud branches of the wild olive and the offended branches which have been broken off from the good olive, 2 and he says to them that they should not know more than it is fitting to know. But it must be understood that even other educated men use this definition, so that they place the nature or cause of error in it, if something is added to the virtues or taken away. 3 For the sake of an example, justice is a virtue, but if someone does less than justice requires he is without doubt unjust, but then if someone beneath the form of justice is vindictive and wildly seeks revenge, even to cruelty, he has utterly fallen away from justice. Whence Solomon says, 'Do not be too just.' 4 Similarly with liberty, if it has temperance, it is a virtue, but if there is a lack there is timidity, and if there is excess, it is named temerity. In like manner if wisdom has its measure it is a virtue, but if there is lack there is imprudence, and if there is too much than is fitting, it is named wickedness. Hence I think that the serpent in paradise was said to have been more wise than the other animals, that is, it exceeded the measure of wisdom, and fell into evil. And the sons of this age are said to be wiser than the sons of light, for they know more than they should know. 5 So it is that in each virtue it is possible than someone may know more than is fitting, so that they are 'those who attend to seductive sprits and the teachings of demons, speaking falsely in hypocrisy, and wounding their own conscience, forbidding marriage and abstaining from foods that God has created.' 6 These know more than is fitting for purity. But they who know less than is fitting are those who are indulge in luxury and uncleanliness. And I say that even heretics know more about Christ than is fitting, those who deny that He is the Son of God the Creator, but have some other better God for him, I know not who. And they know more of Christ than they should who deny He has come in the flesh and was born of a virgin and assign Him a heavenly body. Therefore Paul does not want us to know more than is fitting in all these things, but to know soberly. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 9, Translated by Rufinus of Aquileia. 1 Rom 12.3 2 Rom 11.17-25 3 The Golden Mean, cf Aristoltle Nic Eth Book II, 1106b- 4 Eccl 7.17 5 Gen 3.1, Lk 16.8 6 1 Tim 4.1-3

Corruption And Resurrection

Corruptio duobus modis accidere dicitur: corporaliter et spiritaliter. Corporaliter accidit, cum evenerit illud quod scriptum est: Si quis templum Dei corruperit, corrumpet illum Deus. Spiritaliter vero, cum illud acciderit quod nihilominus Apostolus dicit: Vereor autem ne sicut serpens Evan seduxit astutua sua, sic corrumpantur sensus vestri a simplicitate fidei, quae est in Christo Jesu. Si quis ergo ab his quae supra diximus manserit corpore et spiritu incorruptus, iste incorruptionem quaerere dicitur, quo scilicet per hanc observantiae incorruptionem, illam quae ex resurrectione est incorruptionem consequi mereatur. Quid autem detur haec requirentibus videamus. Vita, inquit, aeterna, illa de qua Salvator docet, cum dicit: Haec est autem vita aeterna, ita cognoscant te solum verum Deum, et quem misisti Jesum Christum. Per quod ostendit in agnitione Dei, et Christi Jesu, vitae aeternae manere substantiam. Agnitio vero Dei quomodo haberi possit, docemur in Psamlis, cum dicitur: Vacate et agnoscite quoniam ego sum Deus. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.882c-883a

Corruption is said to happen in two ways, bodily and spiritually. It happens bodily when there comes about what has been written, 'If someone shall corrupt the temple of God, God shall corrupt him.' 1 But it is spiritual when it happens as the Apostle says, 'I fear lest as the serpent seduced Eve with its cleverness, so they are corrupting your minds from the simplicity of the faith which is in Jesus Christ.' 2 Therefore if someone keeps himself uncorrupted from the things we have spoken about, he is said to be one who seeks incorruption, because of which, through this observance of incorruption, he shall merit that incorruption which follows after the resurrection. Let us consider what is given to those who seek this. 'Eternal life,' it is said, concerning which the Saviour teaches when He says, 'This is eternal life, that they know that you alone are the true God, and Him whom you sent, Jesus Christ.' 3 By which it is shown that the substance of eternal life is found in the knowledge of God and Jesus Christ. And we are taught how it is possible to have this knowledge of God in the Psalms when it is said, 'Be at peace and know that I am God.' 4 Origen, from the Commentary on the Letter of Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 1 Cor 3.17 2 2 Cor 11.3 3 Jn 17.3 4 Ps 45.11

Freedom And The Commandments

Omnis qui didicit contemnere praesens saeculum quod figuraliter Ægyptus appellatur, et per verbum Dei, ut secundum Scripturas dicam, translatus est, et non invenitur, quia ad sæculum futurum festinat ac tendit, de hujusmodi anima dicit Dominus: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Non ergo hæc ad illos tantum dicuntur, qui de Ægypto profecti sunt, sed multo magis ad te, qui nunc audis ista, si tamen proficiscaris ex Aegypto,et Aegyptiis ultra non servias, dicit hæc Deus : Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Vide si non negotia sæculi,et actus carnis, domus est servitutis : sicut rursum econtrario relinquere sæcularia, et secundum Deum vivere, domus est libertatis, sicut et Dominus in Evangelio dicit: Si permanseritis in verbo meo, vos agnoscetis veritatem, et veritas liberabit vos. Ergo Aegyptus domus est servitutis, Judæa vero et Jerusalem,domus est libertatis. Audi et Apostolum de his secundum sapientiam quæ eiin ministerio data fuerat, pronuntiantem : Quæ autem sursum est, inquit , Hierusalem, libera est, quæ est mater omnium nostrum. Sicut ergo Ægyptus, ista terrena provincia, filiis Israel domus dicitur servitutis, ad comparationem Judææ et Hierusalem, quæ eis domus efficitur libertatis : ita ad comparationem cœlestis Hierusalem, quæ, ut ita dicam, mater est libertatis, totus hic mundus, et omnia quæ in hoc mundo sunt, domus est servitutis. Et quoniam de paradiso libertatis pro pœna peccati ad hujusmodi ventum fuerat servitutem, idcirco primus sermo Decalogi, id est prima mandatorum Dei vox de libertate profertur, dicens: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Hanc vocem in Aegypto positus audire non poteras, etiamsi tibi injungatur ut Pascha facias, etiamsi accingaris lumbos , et sandalia accipias in pedibus, etiamsi virgam teneas in manu, et azyma cum amaritudine comedas. Et quid dico in Ægypto positus hæc audire non poteras ? Sed ne inde quidem profectus in prima statim mansione hæc audire potuisti, nec in secunda,nec in tertia, nec cum transires Rubrum mare, etiamsi ad Merrhain veneris, et fuerit ibi amaritudo in dulcedinem versa, etiamsi in Helim veneris ad duodecim fontes aquarum, et septuaginta arbores palmarum, etiamsi Raphidim præterieris , cæterosque profectus ascenderis : nondum ad hujuscemodi verba idoneus judicaris, sed cum perveneris ad montem Sina. Multis ergo ante laboribus peractis, multis ærumnis et tentationibus superatis, vix aliquando mereberis præcepta suscipere libertatis, et audire a Domino: Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. Origenes, In Exodo, Homilia VIII Source: Migne PG 12.350a-351a

Everyone who has learnt to scorn the present world, which is figuratively named Egypt, even through the word of God, that is, according to he Scriptures, is one who has passed on and is not found, and he hurries to the future age and cleaves to it, and to his soul the Lord speaks in this way , 'I am the Lord your God who led you from the land of Egypt, from the house of servitude.' 1 Therefore these things are not only said to those who came out of Egypt, but much more to you, who now hear these things. If you have advanced from Egypt and no longer serve there, the Lord says this, 'I am the Lord your God who led you from Egypt from the house of servitude.' Consider whether it is not that the affairs of the world and the deeds of the flesh is the house of servitude, and again to give up worldly things and live according to God is the house of freedom, as the Lord says in the Gospel, 'If you remain in my word, you will know the truth and the truth will make you free.' 2 Therefore Egypt is the house of bondage, but Judea and Jerusalem is the house of freedom. Hear the Apostle declare with that wisdom that was given to him for his ministry  that the Jerusalem which is above is free, the mother of us all. 3 As, then, Egypt is this world and a house of servitude to the sons of Israel, in comparison to Judea and Jerusalem, which is made the house of freedom for them, thus in comparison to the heavenly Jerusalem, which as I have said is the mother of freedom, all this world and everything in this world is the house of bondage. And because we came into servitude from the paradise of freedom through the penalty of sin, therefore the first words of the Decalogue, that is the first words of the commandments of God, is given about freedom, saying. 'I am the Lord your God who led you out of the land of Egypt and the house of servitude.' You were not able to hear this voice while you were in Egypt, even if the Pasch was enjoined on you, even if you girded your loins and you put your sandals on your feet, even if you held your staff in your hand, and you ate unleavened bread with bitter herbs. Why do I say that you were not able to hear this when you were in Egypt? Because not even when you came to the first resting place could you hear it, nor at the second, nor at the third, nor when you crossed the Red Sea, nor when you came to Mara where bitterness was turned into sweetness, nor when you came to Elim with the twelve fountains of water and the seventy palm trees, nor even as you passed through Rephidim, and you rose up over others, not even there were you yet capable of judging these words, not until you came to mount Sinai. Therefore with many labours performed, with many pains and trials overcome, only then did you deserve to receive the commandments, and to hear the Lord say, 'I am the Lord your God, who led you out of the land of Egypt, from the house of servitude.' Origen, On Exodus, from Homily 8 1 Exod 20.2 2 Jn 8.31-32 3 Galat 4.26

Taking Wives

Oὕτως εἶπεν Kύριος ὁ θεὸς Ισραηλ ἐπὶ τὴν ἀποικίαν ἣν ἀπῴκισα ἀπὸ Ιερουσαλημ οἰκοδομήσατε οἴκους καὶ κατοικήσατε καὶ φυτεύσατε παραδείσους καὶ φάγετε τοὺς καρποὺς αὐτῶν, καὶ λάβετε γυναῖkας.. Τί δέ ἐστι τὸ λαθεῖν γυναῖkας; Ἐδήλωτεν ὁ περὶ τῆς σοφίας εἰπών Ταύτὴν ἐζήτησα Κύμην ἀγαγέσθαι ἐμαυτῷ, καὶ ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς. Δεῖ ταύτης ἐρᾷν, ὡς ἐν Παροιμίαις Σολομὼν εἰσηγήτατο, φἡσας Ἑράσθητι αὑτῆς, καὶ τηρήσει σε καὶ χαράχωσον αὐτὴν, καὶ ὑψώσει σε. Καὶ ἄλλας ὦ νόει παρὰ τὴν σοφίαν γυναῖκας, τὰς λοιπὰς ἀρττάς, Οὕτω γὰρ ἐξέσται πολλὰς γυναῖκας λαξεῖν ἐξ ὧν δεῖ τεχνοποιεῖν. ἀπὸ σοφίας λόγον σοφίας, ὡς ἂν καὶ ἄλλους οἰχοδομήσῃς" ἀπὸ σωφροσύνης ἔργα σωφροσύνης, ἵνα σώφρονας ποιήσῃς βίῳ χαὶ λόγῳ" ἀπὸ ὀικαιοσύντς ἔργα διχαιοσύνης ἐν κοινωνί καὶ συναλλάγμασι" ἀλλὰ καὶ δικαίους διδάσκων τεχνοποιῆσεις ἀπὸ δικαιοσύνης. Υἱοὺς δὲ ποιήσεις ἀπὸ τῶν υἱῶν καὶ θυγατέρας" υἱοὺς μὲν τὰ θεῖα νοῆματὰ χαὶ τὰ δόγματα, θυγατέρας δὲ τὰς πράξεῖς. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.577a-b

Thus says the Lord God of Israel to all those gone into exile from Jerusalem, build houses and dwell in them and plant gardens and eat their fruits, and take wives... 1 But what is it to take a wife? He makes it clear who speaks of wisdom saying, 'I sought to take this bride for myself, and I was made a lover of beauty.' 2 And it is indeed needful to love her, as Solomon teaches us in Proverbs with these words, 'You shall love her and she will guard you, and with a ditch dug about her she will exalt you.' 3 Yet let it be understood that there are other wives apart from wisdom, the other virtues. So it is permitted to take many wives, from which children should be produced. Wise speech is born from wisdom, so that you may edify others. Prudent works are born from prudence, by which you may make others prudent in life and words. Just works in civil life and agreements are born from justice, and in teaching others to be just you will produce children from justice. Indeed you will produce sons and daughters, sons who are holy thoughts and teaching, and daughters who are deeds. Origen, Commentary On Jeremiah, Fragment 1 Jerem 29.4-5 2 Wisdom 8.2 3 Prov 4.6

Concerning Captivity

Jam captivitas imminebat, et adhuc adhortabatur Deus tribuens, ut ita dicam, et ante unam diem locum poenitentiae: unde scriptum est, usque ad captivitatem Jerusalem, et usque ad quintum mensem prophetasse Jeremiam. Jam hostium vincula restrinxerant manus, et nihilominus haec quodammodo dicebat Deus: Ecce captivi facti estis: agite, licet sero, poenitentiam: rogate me, et parcam vobis: possum eruere de captivitate, qui tradidi. Habemus itaque quaedam necessaria ex superscriptione ista, quae continet tempora prophetiae, quia juxta suam clementiam exhortatur Deus semper homines ad salutem, ut, cessante delicto, etiam captivitas conquiescat. Haec autem et de nobis possumus intelligere: si peccaverimus, et nos captivi futuri sumus. Etenim tradi peccatorem Satanae, nihil distat ab eo quod Judaei sunt traditi Nabuchodonosor. Utque illos Deus concessit adversario, propter frequentes impietates; sic nos propter peccata quae fecimus, tradimur spiritali Nabuchodonosor: et quos tradidi, inquit, Satanae, ut discant non blasphemare, Apostolus de aliis peccatoribus. Puta quantum malum est peccare, ut tradamur Satanae captivanti animos eorum qui relinquuntur a Deo. Non sine causa autem, neque sine judicio Deus relinquit quos deserit. Cum enim miserit pluviam super vineam, et vinea pro uva attulerit spinas, quid faciet, nisi ut mandet nubibus, ne pluant super eam imbrem? Quapropter in proximo est propter delicta nostra, quorum nobis conscii sumus, et nos captivari. Origenes,Homiliae XIV in Jeremiam, Homilia I, Interprete Hieronymo Stridonensis Source: Migne PL 25.586c-587b

Captivity was imminent, and yet the Lord still exhorted, giving a place of penance even one day before, whence it is written that even to the capture of Jerusalem and even to the fifth month Jeremiah made prophecy. 1 Then even with the fetters of the enemy on the hands, nevertheless the Lord spoke in this manner, 'Behold you have been made captive, but even though it is so late make penance. Ask of me and I will spare you. I who handed you over can bring you out of captivity.' Thus we may identify a certain necessity from what is written, which the times of the prophecy contains, because according to His mercy God is always exhorting men to salvation, so that by ceasing to sin they might overcome captivity. We are even able to understand these things of ourselves, that if we sin we shall be made captive. Indeed 'I have given the sinner to Satan,' 2 is no different from the Jews being given to Nabuchodonosor. Thus as God gave them to the adversary because of their repeated wickedness, so on account of the sins we commit we are given over to the spiritual Nabuchodonosor. 'Who I have given to Satan, so that they learn not to blaspheme,' 3 the Apostle says of other sinners. Think how grave an evil it is to sin, because of which we are given to Satan with the captive souls of those who have forsaken God. It is not without cause or reason that God abandoned those who deserted Him. For when He sends rain upon the vine and it brings forth thorns rather than grapes, what shall He do but command the clouds not to rain on it? 4 Which is imminent on account of our sins, which makes us their associates, and leads us into captivity. Origen, Fourteen Homilies on Jeremiah, from the First Homily, Translated by Saint Jerome. 1 Jerem 1.3 2 1 Cor 5.5 3 1 Tim 1.20 4 Isaiah 5.1-6

Fleeing Babylon

Fugite ergo de medio Babylonis, ut medietatem Babylonis deserentes, in finibus ejus incipiatis esse, non in medio. Quod si cui videtur obscurum, sic fiet manifestius: quia qui valde demersus est in vitiis, hic medius habitator est. Qui vero paulatim relinquens malum, et naturam suam ad meliora convertens, non tam coeperit virtutes possidere, quam cupere, iste licet ex medio fugerit Babylonis, tamen necdum de Babylone discessit. Secundum istius modi expositiones decet sacras Litteras credere, ne unum quidem apicem habere vacuum sapientia Dei. Qui enim mihi homini praecipit, dicens: Non apparebis ante conspectum meum vacuus, multo plus hoc ipse agit, ne aliquid vacuum loquatur. Ex plenitudine ejus accipientes prophetae ea, quae erant de plenitudine sumpta, cecinerunt, et idcirco sacra volumina spiritus plenitudine spirant, nihilque est, sive in Prophetis, sive in Lege, sive in Evangelio, sive in Apostolo, quod non a plenitudine divinae majestatis descendat. Quamobrem spirant in Scripturis sanctis hodieque plenitudinis verba, Spirant autem his, qui habent et oculos ad videnda coelestia, et aures ad audienda divina, et nares ad ea quae sunt plenitudinis sentienda. Haec dixi, quia non sit simpliciter positum: Fugite de Babylone, sed cum additamento necessario: Fugite de medio Babylonis, et resalvate unusquisque animam suam. Primum oportet fugere de medio Babylonis, deinde singulos animas suas resalvare, cum fugerint. Neque vero dixit salvate, sed resalvate. Appositio syllabae significat sacramentum. Quia quondam gustantes salutem, et de ea propter peccata postea corruentes, venerunt ad Babylonem. Cujus rei causa oportet resalvare animam suam, ut incipiat recuperare quod perdidit, secundum apostolum Petrum dicentem ita: Reportabimus finem fidei salutem, de qua salute exquisierunt et scrutati sunt prophetae, qui propter nostram prophetaverunt gratiam. Verumtamen in nobis est fugere de Babylone, et in nostra positum est potestate, si velimus resuscitare quod corruit. Origenes,Homiliae XIV in Jeremiam, Sermo II, Interprete Hieronymo Stridonensis Source: Migne PL 25.600a-d

'Flee, then, from the midst of Babylon,' 1 so that forsaking the midst of it you begin to be on its edges, and not in the middle of it. If this seems obscure to some, let it be made more manifest. He who is utterly immersed in vice, he is a dweller in the midst of it, but he who withdraws himself a little from evil and turns his nature to better things, and who not so much begins to possess the virtues than to recover, this one can be said to have fled from the midst of Babylon, but he has yet to cut himself off from Babylon. It befits us to believe that this is the way of understanding Holy Scripture, lest the wisdom of God note there is an emptiness at our height. For He who commands man, saying, 'You shall not appear empty before me,' 2 much more urges this lest we speak in vain. For the prophets received His fullness, and when they were full to bursting, they sang, and therefore the holy books breathe forth the fullness of the sprit, and nothing, either in the prophets, or in the Law or in the Gospel, or in the Apostle, is there that has not come down from the fullness of the Divine majesty. As they breathe forth in the Holy Scriptures their fullness of words even today, so they breathe in those who have eyes for seeing the things of heaven and ears for the hearing of Divine things and noses for the sensing of such fullness. I have said this because it is not set down simply,' Flee from Babylon' but it comes with a necessary addition, 'Flee from the midst of Babylon and let each one restore his soul.' First one must flee from the midst of Babylon, then, having fled, each one must restore his soul. For it does not say 'save' but 'restore.' And the difference in phrasing signifies a mystery. That is, they once tasted of salvation and after fell into ruin because of their sins, and so came to Babylon, which is the cause of them needing to restore their souls, so that they may begin to recover what they have lost, as the Apostle Peter says 'Receiving the end of your faith, even the salvation of your souls, which salvation the prophets have inquired and diligently sought, who prophesied grace.' 3 Truly it is for us to flee from Babylon and it is in our power if we wish to restore what has been ruined. Origen, Fourteen Homilies on Jeremiah, from the Second Sermon, Translated by Saint Jerome. 1 Jerem 51.6 2 Exod 23.15 3 1 Pet 1.9-10

The Judgement Of Thoughts

Nunc videamus quod sequitur: Et inter se invicem cogitationibus accusantibus, aut etiam defendentibus in die, cum judicabit Deus oscuta hominum secundum Evangelium meum, per Jesum Christum. Rectum judicium Dei esse quis dubitet, ubi accusatores, et defensores adhibenter et testes? Et quidem de hoc justo Dei judicio nos homines capiamus exemplum, nec putamus unquam sine accusante, et defendente, et testibus justum haberi posse judicium. Deinde videndum est quomodo in illa die, cum judicabit Deus occulata hominum, cogitationes vel accusabunt animam, vel defendent, non utique illae cogitantiones quae tunc erunt, sed istae quae nunc sunt in nobis. Cum enim sive bona, sive mala cogitamus, velut in ceri, ita in corde nostro tam bonarum quam malarum cogitationem notae quaedam et signacula relinquuntur, quae in occulto nunc pectoris posita, in illa die revelari dicuntur a nullo alio, nisi ab eo qui solus potest occulta hominum scire: quorum signorum, vel quarum notarum causas non latere Deum etiam nostra conscientia contestabitur. Quod tamen judicium, secundum Evangelium Pauli hoc est, quod Paulus annuntiat, per Jesus Christum fiet. Pater enim neminem judicat, sed omne judiciu dedit Filio. Marcion tamen, et omnes qui diversis figmenti varias introducant animaum naturas, hoc ex loco apertissime confutantur, cum a Paulo dicitur Deus occulata hominum judicare per Jesum Christum: et ostenditur unumquemque non naturae privilegio, sed propriis cogitationibus accusatum, vel excusatum, conscientiae suae testimonio judicandum. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber II, Interprete Rufino Aquileiense Source: Migne PG 14.894a-c

Now let us see what follows: 'And their thoughts between themselves accusing or defending one another, on the day when God judges the hidden things of men according to my Gospel, through Jesus Christ.' 1 Who shall doubt there is a righteous judgement of God when there are accusing and defending witnesses brought forth? And certainly concerning this just judgement of God, we men are an example, lest we should think anyone can have a just judgement without having accusing and defending witnesses. Then let it be seen how on that day God shall judge the hidden things of men, with thoughts defending or accusing the soul, not as thoughts shall be then, but as they are in us now. When we think either good things or bad things, they leave a certain impression or mark of the thought of good things or of evil things as in wax, which is now set in the hidden place of the heart, but on that day are said to be exposed by none other than Him who alone can know the hidden things of men, which signs, or the causes of the impressions, our conscience shall bear witness to God are not hidden. And this judgement, according to the the Gospel of Paul, that is, what Paul proclaims, shall be by Jesus Christ. 'For the Father judges no one, but He has given all judgement to the Son.' 2 So Marcion and all those who with their many fables introduce differing natures of souls are openly refuted by this passage, when Paul says that God judges the hidden things of men through Jesus Christ, for it is shown there is no privileged nature, but judgement is though the witness of conscience which with its own thoughts is accused or excused. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 2, Translated by Rufinus of Aquileia. 1 Rom 2.15-16 2 Jn 5.22

At The Devil's Table

Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυναστῶν νοητῶς νόει τὰ παρατιθέμενά σοι, καὶ ἐπίβαλλε τὴν χεῖρά σου εἰδὼς ὅτι τοιαῦτά σε δεῖ παρασκευάσαι Δυνάστην ἐνταῦθα τὸν διάβολόν φησιν· τράπεζαι δὲ αὐτοῦ εἰσι ψευδομαρτυρίαι, λοιδορίαι, καταλαλιαὶ, συμβουλίαι κακαὶ, ἐπιθυμίαι αἰσχραὶ, καὶ πᾶν ὅτι οῦν σατανικὸν ἐπιτήδευμα· ταῦτα δὲ παρατιθέμενά σοι ὐπὸ τοῦ πονηροῦ, νοητῶς νόει, καὶ ἐπίβαλε τὴν διάνοιάν σου, ὃ ἐστιν ἡ χειρ· εἰδὼς ὅτι τοιαῦτά σε δεῖ παρασκευάσαι, οἷα καὶ συμπαρεστάναι σοι ὀφείλουσιν ἐν ἡμέρᾳ Κυρίου, ὅτε ἀπονέμει ἐκάστῳ κατὰ τὰ ἔργα αὐτοῦ· εἰ δὲ ἀπληστότερος εἴ, καὶ ὀρέγῃ τῶν ὑψηλῶν καὶ πλειόνων καὶ μειζόνων, ἂτινά εἰσι θεῖα καὶ Θεοῦ, μὴ ἐπιθύμει τῶν τοῦ πονηροῦ ἐδεσμάτων· ταῦτα γὰρ ἔχεται ζωῆς προσκαίρυ, ὅ ἐστι ψευδοῦς· δεῖ δὲ τὴν θείαν Φραφὴν νοητῶς νοεῖσθαι καὶ πνευματικῶς· ἠ γὰρ κατὰ τὴν ἱστορίαν αἰσθητὴ γνῶσις, οὐκ ἔστιν ἀληθής. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή ΚΓ’ Source: Migne PG 17.221c

If you sit to dine at the table of a powerful man consider well the things which are set before you, and stretch out your hand knowing what things are appropriate for you to take. 1 The powerful man here is the devil and his table is false speech and abuse and detraction and wicked plots and shameful desires and everything that is a Satanic work. All these things are set before you by the wicked one, and you must reach out with your mind, which here he calls the hand, knowing what is appropriate to you, which on the day of the Lord will be reckoned to you when He rewards everyone according to their works. 2 Because if you are not satisfied here, and you desire high things, and many of them, and great things, those things which are heavenly and Divine, yet even so beware lest you are snared in his wicked bonds, for to enjoy the things of this brief life is a lie. It is necessary to understand Scripture according to the intellect and the spirit, for what is told under a material account is not true. Origen, On Proverbs, Chapter 23 1 Prov 23.1 2 Rom 2.6

Rich And Poor

Πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις, ἀμφοτέρους δὲ ὁ Kύριος ἐποίησεν Συναντῶσιν ἀλλήλοις, ὁ μὲν πλούσιος διὰ τῶν ἐλεημοσυνῶν καθαιρῶν τὸν θυμὸν, καὶ κτώμενος τὴν ἀγαπην· ὁ δὲ διὰ τῆς πενίας τὸ ταπεινοφρονεῖν διδασκόμενος· τὸν μὲν γὰρ, θέλει παιδεύεσθαι· τὸν δὲ, μεταδιδόναι· ὥστε τὸν μὲν εὐχάριστον εἶναι, τὸν δὲ ἐλεήμονα. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή ΚΒ’ Source: Migne PG 17.217b

The rich man and the poor man meet together, the Lord made them both. 1 They meet together when the rich man extinguishes anger with alms and fashions love, and the other is learning the humility of a poor condition, for he wishes to learn and the other to give, thus one will be thankful and the other merciful. Origen, On Proverbs, Chapter 22 1 Prov 22.2

Declare To Me

Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie Non quaero alia tempora, quando vespere, quando dilucul, quando in solis pascis occubitu; illud tempus inquiro, quando florente die, quando plena luce in majestatis tuae splendore versaris. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Diligenter observa ubi meridiem legeris. Apud Joseph meridie fratres prandium celebrant. Angeli meridie Abrahae suscipiuntur hospitio, et caetera istiusmodi. Quaere, et invenies Scripturam divinam non frustra seu fortuitu unumquemque usurpare sermonem. Quis putas est dignus e nobis ut ad meridiem usque perveniat, et videat ubi pascat, ubi cubet sponsus? Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie. Nisi enim tu mihi annuntiaveris, incipio errabunda jactari, et dum te quaero in aliorum greges incurro. Et quia aliorum erubesco aspectus, faciem meam atque ora mox contegere incipio. Sum quippe sponsa formosa, et aliis nudam faciem meam non ostendo, nisi tibi soli quem jampridem deosculata sum. Annuntia mihi quem dilexit anima mea, ubi pascis, ubi cubas in meridie, nequando fiam sicut cooperta super greges sodalium tuorum. Ut ista non patiar, ut non fiam cooperta, ut ora non contegam, et ad alios usuqe perveniens, incipiam forsitan et eos amare quos nescio; idcirco annuntia mihi ubi te quaeram et inveniam in meridie, ne forte fiam quasi cooperata super greges sodalium tuorum. Origenes, In Canticum Canticorum, Homilia I, Interprete Divo Hieronymo Source: Migne PG 13.45c-46a

Declare to me whom my soul loves, where you pasture, where you sleep at noon. 1 I do not seek other times, at evening, at dawn, when in distant fields he slumbers, I ask for that time when the day flourishes, when it is at its full light in the majesty of your splendour. 'Declare to me whom my soul loves, where you pasture, where you sleep at noon.' Diligently observe where you may read of noon. At noon brothers feasted with Joseph, at noon angels were received by Abraham, and other things like this. Seek and you shall find that Divine Scripture does not employ any word in vain or by chance. Who of us do you think is worthy that at noon he may draw near and see where He pastures, where the bridegroom sleeps? 'Declare to me whom my soul loves, where you pasture, where you sleep at noon.' For unless you shall announce it to me I shall begin to rush about in error and while I seek you I shall run into the flocks of others. And because I blush at the sight of others, I shall begin to cover my face and mouth. I certainly am the fair bride, and I do not show my uncovered face to others, only to you alone by whom I was once kissed. 'Declare to me whom my soul loves, where you pasture, where you sleep at noon,' lest I am overwhelmed by the flocks of your companions. So that I do not suffer this, so that I am not overwhelmed, and I am not covered, and I come to others, and perhaps I begin to love those I do not know, thus declare to me where I should seek you and find you at noon, lest perhaps I become as one overwhelmed by the flocks of your companions. Origen, Commentary On The Song of Songs, from Homily 1, translated by Saint Jerome 1 Song 1.6

Building Up

Καὶ ἁνοικοδομήσω αὑτούς. Ὃ Χριστὸς οἶκοδόμος καὶ ἀρχιτέχτων περὶ οὗ ἐν προφῇταις λέλεχται· Οὗτος οἰκοδυμήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει. Φησὶν οὖν ὁ Κύριος· Καὶ οἰκοδομήσω αὐτοὺς, καὶ oὑ μὴ καθελῶ· ἀγαθὸς γὰρ ὧν ὁ Θεὸς οἰχοδομέματά τινα καθαιρεῖ’ δεῖ γὰρ τὴν ἐν ἡμῖν οἰχοδομὴν τῶν ἀχαθάρτων πνευμάτων καταλυθῆναι, καὶ οὕτω τὸν ναὸν οἰχοδομτθῆναι Θεῷ ἐξ ἀρετῶν τε καὶ δογμάτων ὀρθῶν, ἵνα ὀφθῇ ἡ δόξα αὐτοῦ ἐν αὐτῷ. Ἔστι ἐξ καὶ γεωργὸς καταφυτεύων, καὶ ἐγκεντρίξων, οὖς ἄξιον. Φησὶ γὰρ ὁ Σωτὴρ, ὡς ῥίξα τοὺς κλάδους πάντας ἀνέχων: Ἐγώ εἰμι ἡ ἄμπειϊιος ἡ ἀμηθινὴ, ὑμεῖς τὰ κιήματα ὁ δὲ Πωτήρ μου ὃ γεωργός ἐστι. Πᾶν κῆμα ἐν ἐμοὶ μένον, καὶ ποιοῦν καρπὸν καλὸν ὁ Πατὴρ μου καθαίρει, ἵνα πλείονα καρπὸν φέρῃ· πᾱν δὲ κλῆμα ἐν ἐμοὶ μένον, μὴ φέρον δὲ καρπὸν, ὁ Πατήρ μου ἐκκόπτει, καὶ εἰς πῦρ αὑτὸ βάλλει. Οὐχ ἐν ἐθνικοῖς, ἀλλ᾽ ἂν τοῖς πιστοῖς ἔστι τὸ, Ἐν αὐτῷ μένον καὶ μὴ φέρον καρπὸν, οἷός ἔστιν ὁ έγων εἶναι πιστὸς χαὶ πλημμελῶν ἐπὶ ἀδείας ἔστις εἰκότως ἐκκόπτεται·καὶ καθαίρει δὲ τὸν καρπὸν φέρον, ἵνα, κἂν τι παρορᾷ ὡς ἄνθρωπος, διορθώσειεν. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.576c-577a

I shall build them up again. 1 Christ is the builder and the architect, concerning which it is said in the prophets: 'He shall raise up my city and return the people to me.' 2 And thus the Lord says, 'I shall build up and I shall not destroy.' 3 For it is good that God destroys what is built up when it is necessary to overthrow the buildings of unclean spirits in us, so that the temple of God may be raised up from the virtues and righteous teaching, in order that His glory may appear in it. And He is the farmer who plants and grafts on those who are worthy, because the Saviour, who is the root of all the branches, says: 'I am the true vine, and you are the branches. My father is the farmer. All the branches that remain with me and yield good fruit my Father shall purge, and every branch remaining with me that does not bear fruit my Father shall cut off and give to the fire.' 4 This is not said of the Gentiles but about the faithful, about the one who says he is faithful and yet wanders off where he will. He is deservedly cut off. And the branch bearing fruit is purged so that if a man is neglectful in something, he may correct himself. Origen, Commentary On Jeremiah, Fragment 1 Jerem 14.6 2 Isaiah 45.13 3 Jerem 24.6 4 Jn 15.1-6

Eating Honey

Φάγε μέλι υἱέ ἀγαθὸν γὰρ κηρίον ἵνα γλυκανθῇ σου ὁ φάρυγξ. Oὕτως αἰσθήσῃ σοφίαν τῇ σῇ ψυχῇ ἐὰν γὰρ εὕρῃς ἔσται καλὴ ἡ τελευτή σου καὶ ἐλπίς σε οὐκ ἐγκαταλείψει. Ἐσθίει μέλι ὁ ἀπὸ τῶν θείων Γραφῶν ὠφελούμενος· ὁ δὲ ἀπ' αὐτῶν ἐκβάλλων τῶν πραγμάτων τοὺς λόγους, ἀφʼ ὧν εἰλήφασιν ἅγιοι προφῆται καὶ οἱ ἀπόστολοι, ἐν τῷ ποιεῖν τε καὶ διδάσκειν, τρώγει κηρίον· καὶ τὸ μὲν μέλι φαγεῖν, τοῦ βουλομένου παντός· τὸ δὲ κηρίον, μόνου τοῦ καθαροῦ· ἢ καὶ μέλι ῥητέον τὴν ἀλληγορίαν· κηρίον δὲ, τὴν ῥητὴν ἐπίσκεψιν καὶ ἱστορίαν, πρὸς τὸ ἔχειν τὸν ἀποκεκρυμμένον νοῦν καὶ βαθύτερον, ἔνεστι γὰρ τῷ κηρίῳ μέλι· φάρυγγα δὲ τὴν θρεπτικὴν τῆς ψυχῆς δύναμιν, δι' ἧς αἱ τροφαὶ παραπέμπονται εἰς τὴν κοιλίαν· ἐὰν οὖν ταῦτα κατορθώσῃς, τά τε κατὰ διάνοιαν, καὶ τὰ καθ' ἱστορίαν, ἔσονταί σοι αἰσθήσει τῆς σοφίας αὐτὰ τὰ σοφὰ δόγματα· ἐὰν γὰρ εὕρῃς τὸν πνευματικὸν τῆς Γραφῆς νοῦν, ἔσται καλὴ ἡ τελευτή σου, ὡς λεχθῆναι· Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ· οὐκ ἀποβαλεῖς δὲ τὴν εἰς τὸ μέλλον ἐλπίδα. Μὴ προτιμήσῃς τὸν διάβολον τῆς τοῦ Θεοῦ δικαιοσύνης, ἢν οἱ δίκαιοι νομεύονται· μηδὲ ἀπατηθῇς μωρολογίαις θανατηφόροις χορτάσαι σου τὴν καρδίαν σου, ὅ ἐστι κοιλία. Μὴ ἕνεκεν ἡδονῆς προδῷς τὸν Θεόν· οὗτος γὰρ νομὴ δικαίου, καὶ οὐ μὴ ἐγκαταλείψῃ σε. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή KΔ´ Source: Migne PG 17.228a-c

Eat honey, O son, for it is good and the comb is most sweet in your throat. So is wise teaching to your soul, which when you find it, you shall have hope at the end, and your hope shall not perish. 1 He eats honey who is improved by the Divine Scriptures. And he who draws out from the account of things, derived from the holy prophets and the Apostles, he eats the comb in teaching and doing. To eat honey is more pleasing, but the comb is only for the pure. The honey is spoken of allegorically. So the comb is what we name speculation and investigation, which grasps the more hidden and deeper sense, and in the comb is the honey. The throat is the digestive faculty of the soul by which power food is sent to the stomach. If, then, you are rightly established in these things, things of understanding and investigation, you shall you grasp the wisdom of wise teaching. For if you find the spiritual understanding of Scripture, even your death will be a beautiful thing, as it says: 'Precious in the sight of God is the death of his holy ones.' 2 You shall not have lost hope for the future. Do not prefer the devil to the righteousness of God which feeds the righteous. Nor be deceived, that you fill your heart, which is like a stomach, with foolish and fatal teachings. Do not on account of pleasure be a traitor to God. He feeds the righteous and He shall not abandon you. Origen, On Proverbs, Chapter 24 1 Prov 24.13-14 2 Ps 115.15

Beauty And Proximity

Rursus sponsi ad eam sermo dirigitur, et dicit: Ecce speciosa proxima mea, ecce speciosa... Illa sic dicit ad sponsum: Ecce speciosus fratuelis meus; non adjungit, et proximus meus. Hic autem quando loquitur ad eam: Ecce speciosa, adjungit et, proxima mea. Quare autem illa non dicit: Ecce speciosus proximus meus mihi, sed tantum, ecce speciosus? Quare ille non solum, speciosa es, dicit, sed, speciosa es proxima mea? Sponsa si longe fuerit a sponso, non est speciosa; tunc pulchra fit, quando Dei verbo conjungitur. Et merito nunc docetur a sponso, ut proxima sit, et a suo latere non recedat. Ecce speciosa proxima mea, ecce speciosa. Incipis quidem esse speciosa ex eo quod proxima mihi es: postquam autem coeperi esse speciosa, etiam sin additamento proximae, absolute es speciosa. Ecce speciosa proxima mea, ecce speciosa.  Origenes, In Canticum Canticorum Homilia II, Interprete Divo Hieronymo Source: Migne PG 13.50b-c

Again the speech of the bridegroom is directed to her, 'Behold my beautiful one, my near one, behold my beautiful one...' 1 Then she says to the bridegroom, 'Behold my fair brother,' but she does not add, 'my near one.' But when he says to her, 'Behold my beautiful one,' he does add, 'my near one.' Why does she not say 'Behold my beautiful one, my near one,' but only, 'Behold my beautiful one?' Why does he not say just say 'My beautiful one,' but also, 'my near one?' If the bride is far from the bridegroom, she is not beautiful. She becomes beautiful when she is joined to the Word of God. And rightly it is now taught by the bridegroom, so that she might be near and not withdraw from his side. 'Behold my beautiful one, my near one, my beautiful one.' You begin to be beautiful because you are near me, and after you have begun to be beautiful, your nearness increases it to a flawless beauty. 'Behold my beautiful one, my near one, behold my beautiful one.' Origen, Commentary On The Song of Songs, from Homily 2, translated by Saint Jerome 1 Song 1.14

Glory And Disgrace

..αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν ἀπὸ ὀνειδισμοῦ ἔναντι Kυρίου. Ἴδωμεν δὲ καὶ ἑξῆς ἐπίπληξιν ἀναγχαίαν ἣν καλὸν εἰς τὸν ἐθικὸν τόπον ἀναλαθεῖν λέγουσαν" Αἷσχύγθητε ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἐναντίον Κυρίου. Ἔστι τινὰ ἐν οἷς καυχώμεθα δια τὴν ἄνοιαν, οὐχ οὖσιν καυχήσεως ἀξίοις οἷον ἐάν καυχήσηταί τις, ὅτι πλούσιός ἐστι, καὶ πολλὰ χέχτηται, λέγοιτ᾽ ἂν πρὸς αὐτόν Αἰσχύγθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηται τι; ἐπὶ εὐγενείξ ταύτῃ τῇ ἐκτὸς, λεχθήσεται πρὸς αὐτόν" Αἰσχύγθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηταί τις ἐπὶ πολυτελείᾳ ἱματίων, ἐπὶ οἰκοδομῇ οἰχίας πλουσίως κατεσχευασμένης, ἀλλοτρία ἐστὶν ἡ καύχησις καυχῆς σεως ἁγίων" διὸ λεχθήσεται πρὸς τὸν τοιοῦτον᾽ Αἰσιχὺγθητε ἀπὸ καυχήσεως ὑμῶν. Άkουε τοῦ λόγου τοῦ προφήτου Ἱερεμίου χελεύοντος ἡμᾶς μὴ καυχᾶσθαι· Μηδὲ ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ, μηδὲ ὀϊσχυρὸς ἐν τῇ ἰσχύϊ αὑτοῦ, μηδὲ ὁ πιλούσιος ἐν' τῷ πιλούτῳ αὐτοῦ, μηδὲ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συγιεῖν καὶ γιγώσκειν, ὅτι ἐγώ εἶμι Κύριος. θέλεις καυχᾶσθαι, καὶ καυχώμενος μὴ ἀκοῦσαι, Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν; Καύχησαι ὡς ᾿Απόστολος, καὶ εἰπέ ᾿Εμοὶ δὲ μὴ γέγοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. Θέλεις kαυχᾶσθαι ἵνα μὴ ἐλεγχθῇς· Αἰσιχύνθητε ἀπὸ kαυχήσεως ὑμῶν; Ἄκουε Παύλου καυχωμένου, καὶ μάνθανε, ὅταν λέγῃ· Ἥδιστα οὗν καυχήσομαι ἐν ταῖς ἀσθεγείαις μου, ἵν ἐπισκηγώσῃ ἐπ᾿ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ἄκουε οἷα καυχᾶται καυχήματα Eν κόποις περισσοτέρως. Τίς δύναται ἡμῶν τοῦτο εἰπεῖν; Ἐν φυλακαῖς ὑπερβαλλιόντως. ἐν θανάτοις πολλιάκις ὑπὸ Ἰουδαίων πεντάχις τεσσαράκοντα παρὰ μίαν ἔλαβον, τρὶς ἐῤῥαῦδίσθην, ἅπαξ ἐλιθάσθηγν, τρὶς ἐραυάγησα. Μανθάνομεν οὖν χαὶ χαυχήσεων εἶναι διαφοράς᾽ ὥς τινας μὲν χαυχήσεις εἶναι αἰσχύνης ἀξίας, ἐφ᾽ οἷς λέγοιτ᾽ ἂν ἐχεῖνο τὸ ἀποστολιχόν᾽ Καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. Ἐφ᾽ οἷς ἔδει αὐτοὺς αἰσχύνεσθαι, ἐπὶ τούτοις οἴονται δοξάζεσθαι. Ὠριγένης Ἰερεμίας, Ὁμολία IA' Source: Migne PG 13.324c-325a

...you are disgraced in your glorying, in your shame before the Lord. 1 Let us see what else there is here for needful correction, which we should receive in a moral sense: 'You are disgraced in your glorying, in your shame before me.' There are many things in which we glory and show our lack of sense. For example, if some glory in their many possessions, He says to them, 'You are disgraced in your glorying.' If some glory in the nobility of their family, it is said to them, 'You are disgraced in your glorying.' If someone fall into boasting over expensive clothing, over a house adorned with much wealth, he is far from the glory of the saints, and it is said to him: 'You are disgraced in your glorying.' Hear what the Divine speech says to Jeremiah, exhorting us not to glory in our wisdom, 'Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, he who would glory let him glory in understanding and knowing that I am the Lord.' 2 You wish to glory and not hear in your glorying: 'You are disgraced in your glorying.' ? Glory like the Apostle and say, 'Let it no be for me to glory but in the cross of Jesus Christ, through which the world has been crucified to me and I to the world.' 3 You wish to glory and not hear, 'You are disgraced in your glorying'? Hear Paul glorying and learn when he says, 'Gladly, then, I glory in my weaknesses so that the power of Christ might dwell in me.' 4 Hear what the glories are that he glories in, 'In much labour.' Who can say this? 'In a long time in prison, often among the dead, from the Jews who gave me forty five lashes less one, three blows of the stick, and once I was stoned, three times I suffered shipwreck.' 5 Let us learn the differences between glories and that some glory in what is shameful, and some in the things the Apostle speaks of. 'And their glory is in their disgrace.' 6 Over things which disgrace them, these they think make them glorious. Origen, from the Eleventh Homily on Jeremiah 1 Jerem 12.13 2 Jerem 9.23-24 3 Galat 6.14 4 2 Cor 12.9 5 2 Cor 11.23-25 6 Philip 3.19

The Ruin Of The Unworthy

Οὕτως εἶπεν Kύριος ἐπὶ Αχιαδ καὶ ἐπὶ Σεδεκιαν ἰδοὺ ἐγὼ δίδωμι αὐτοὺς εἰς χεῖρας βασιλέως Βαβυλῶνος καὶ πατάξει αὐτοὺς καi ὀφθαλμοὺς ὑμῶν. Τοιαῦτα πείσεται πᾶς πράσσων πρεσδύτεέρος ὑπὸ βασιλέως Βαδυλῶνος. Εἰ γὰρ ὁ ἀναξίως τις μεταλαμθάνων Εὐχαριστίαν εἰς χρῖμα λήψεται, πόσῳ μᾶλλον ὁ χαθεζόμενος ἐν πρεσδυτερίῳ συνειδότι μεμιασμένῳ, kαὶ τὸ Χριστοῦ μολύνων συνέδριον; Τίς γὰρ αὐτῷ συγχαθήμενος εὐλαδὴς λέγειν τολμήσει τὸ, Οὐχ ἐκάθισα μετὰ συνεδρίου ματαιότητος, καὶ τὰ ἐπὶ τούτοις. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.580a

Thus the Lord says to Achab and Sedecias, who have prophesied falsely in my name, I shall give you into the hands of the king of Babylon, and he shall punish them before your eyes. 1 All who do such things will suffer by the king of Babylon, For if someone who is unworthy takes up the Eucharist and thereby takes up his condemnation, 2 how much more shall he who sits in the counsel of elders with a wicked conscience defiles the gathering of Christ? For if there is someone who is pious sitting with him, shall he dare say, 'I have not sat in the counsel of vanity,' and what follows? 3 Origen, Commentary On Jeremiah, Fragment 1 Jerem 29.21 2 1 Cor 11.29 3 Ps 25.4

Many Spirits

Quicunque enim Spiritu Dei aguntur, hi filii sunt Dei... In quo utique ipsum Dei spiritum dicit. Et iterum in sequeti: Non enim acceptistis, inquit, spiritum servitutis iterum in timore. In hoc ostendit spiritum servitutum servituts alium esse quam illum quem supra dixit Spiritum Dei. Et propterea subjungit: Sed acceptistis spiritum adoptionis filiorum, in quo clamamus: Abba. In hoc spiritum adoptionis ostendit ipsum esse quem dixit supra Spiritum Dei, de quo et repetit: Ipse enim Spiritus testimonium reddit spiritui nostro, hoc est, ipse Spiritus Dei, in quo Patrem Deum clamamus, testimonium reddit spiritui nostro. Qui spiritus noster alius sine dubio est quam vel ille spiritus servitutis, qui datur in timore, vel hic qui ei de invocatione Patris testimonium reddit. Omnes ergo homines, ut videtur, aguntur aliquo spiritu, sicut ipse Paulus scripsit: Scitis autem et vos, cum essetis gentes, quomodo ad idola mutu agebamini. In hoc ostendit quia etiam gentes ad idola aguntur aliquo spiritu. Est ergo Spiritus Dei idem qui est et Spiritus Christi, idemque ipse et Spiritus sanctus est. Sed et spiritus adoptioinis idem dici videtur, sicut praesens apostolicus declarat sermo. David quoque qui dicit, Spiritum sanctum tuum ne auferas a me, et, Spiritu principali confirma me, de eodem dicere videtur: quemque principalem Spiritum propterea arbitror nominatum, ut ostenderetur esse quidem multos spiritus, sed in his principatum et dominationem hunc Spiritum sanctum, qui et principalis appellatur, tenere. Sicut enim multi sunt filii Dei, ut Scriptura dicit: Ego dixi Dii estis, et filii Excelsi omnes, unus tamen est natura Filius et Unigenitus de Patre, per quem omnes filii appellantur, ita et spiritus multi quidem sunt, sed unus est qui vere ex ipso Deo procedit, et caeteris omnibus vocabuli ac sanctifactionis suae gratiam donat. Quod autem plures sint spiritus declarat idem Apostolus ad Hebraeos scribens et dicens: Nonne omnes sunt ministeriales spiritus ad ministerium missi propter eos qui haereditatem capiunt salutis? Sed et David dicit: Qui facit angelos suos spiritus. Et Daniel nihilominus testatur, et dicit: Bendicite, spiritus et animae justorum, Dominum. Et in praesenti loco Pauls, Ipsa Spiritus, inquit, testimonium reddit spiritui nostro, et in aliis, Ut integer spiritus vester, et anima, et corpus in die Domini nostri Jesu Christi servetur. Quae omnia dubium non est quin de rationabilibus spiritibus dicta sint. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber VII, Interprete Rufino Aquileiense Source: Migne PG 14.1103a-1104a

For all who are led by the Spirit of God are sons of God... 1 In which he is speaking of the same spirit of God. And again in what follows he says, 'For you have not received a spirit of slavery again unto fear,' and shows that the spirit of slavery is something different from Him whom above he called the Spirit of God. And because of this he adds, 'But you have received the spirit of adoption, by which we cry, Father.' In this he shows that the spirit of adoption is the same as Him whom above he called the Spirit of God, concerning whom he says again, 'The Spirit Himself bears witness with our spirit,' that is, the same Spirit of God by whom we cry out to God, 'Father' bears witness with our spirit. Which spirit of ours is without doubt different both from the spirit of slavery given unto fear, and from Him who gives testimony concerning the invocation of the Father. Therefore it seems that all men are led by some spirit, as Paul himself wrote. 'You yourselves know that when you were Gentiles you were being led to dumb idols.' 2 By that showing that even the Gentiles are led to idols by some spirit. Thus the Spirit of God is the same as the Spirit of Christ who is Himself the same as the Holy Spirit. But even the spirit of adoption seems to be called the same Spirit, as the Apostle's present passage declares. David also, who says, 'Do not take your Holy Spirit from me,' and 'With the perfect spirit strengthen me,' 3 seems to be speaking of the same Spirit, which I judge was named the perfect spirit so that it might be shown that there are indeed many spirits, but among them it is the Holy Spirit who is named perfect, who holds sovereignty and dominion. For just as there are many sons of God, as Scripture says, 'I have said you are Gods and sons of the Most High,' 4 and yet there is only one who is by nature the Son and Only Begotten from the Father, through whom all sons are named, so there are many spirits, yet only one Spirit who truly proceeds from God Himself. It is He who gives the grace of His own name and sanctification to all the others. And that there are more spirits this same Paul also declares in writing to the Hebrews, saying, 'Are they not all ministering spirits sent to minister to those who seize on the inheritance of salvation?' 5 Moreover David says, 'He who makes his angels spirits.' And Daniel bears witness and says, 'Praise the Lord, you spirits and souls of the righteous...' And in the present passage Paul says, 'The Spirit Himself bears witness with your spirit,' and elsewhere, 'So that your whole spirit and soul and body may be preserved on the day of our Lord Jesus Christ.' 6 It is not a matter of doubt, then, that all these things had been said of rational spirits. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 7, Translated by Rufinus of Aquileia. 1 Rom 8.14 2 1 Cor 12.2 3 Ps 50.11-12 4 Ps 82.6 5 Heb 1.14 6 Ps 104.4, Dan 3.86 LXX, Rom 8.16

The Corrupted Mountain

Ἰδοὺ ἐγὼ πρὸς σὲ τὸ ὄρος τὸ διεφθαρμένον τὸ διαφθεῖρον πᾶσαν τὴν γῆν καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ καὶ κατακυλιῶ σε ἀπὸ τῶν πετρῶν καὶ δώσω σε ὡς ὄρος ἐμπεπυρισμένον. Ὅρος τὴν Βαθυλῶνα διὰ τὸ τῆς βασιλείας ὕψος kαλεῖ' ὅπερ ἦν ἐξ εἰδωλολατρείας καὶ τῶν ἀδίχων ἔργων, δι᾿ ὧν διέφθειρε τοὺς ἄλλους διεφθαρμένον. Ἦν δὲ καὶ ἐφ᾽ ὕψους ἡ πόλις διὰ τὸν παραχεΐμενον ποταμὸν, ἐξ οὗ τινες ἀναδαθμοὶ πρὸς τὴν πόλιν ἀνέφερον, διμερῆ, τε οὖσαν καὶ ἐξ ἑχατέρας ὄχθης παραχειμένην τῷ ποταμῷ, πρὸς τῷ καὶ εἶναι τὰ τείχη τῆς πόλεως ὑψηλότατα. Χεῖρα δὲ τὴν τιμωρητιχὴν δύναμιν τὴν τῆς ἰδίας αὐτὴν ὡς ἐχ πετρῶν χαθαεροῦσαν ἀσφαλείας τε χαὶ φρουρᾶς εἰς ἄχρηστον δὲ χαὶ τοὺς λίθους αὐτῆς διὰ τὸ πῦρ ἀφανίζουσαν, ὡς μὴ συνίστασθαι λίθον πρὸς στεῤῥοϊέραν οἰχοδομίαν. ᾿Αναγωγῆς δὲ λόγῳ καὶ ὁ διάδολος ὄρος ὠνόμασται, ὡς ἐν τῷ Ζαχαρίᾳ' Τίς εἶ σὺ τὸ ὄρος τὸ μέγα, τὸ πρὸ προσὠπου Ζοροδάδε; Καὶ περὶ τοῦ ἔχοντος χωφὸν καὶ ἄλαλον δαιμόνιον ἔλεγεν ὁ Σωτήρ' Ἑὰν ἔχητε κίστιν ὡς χόχχον σιγάπεως, ἐρεῖτε τῷ ὄρει τούτῳ' Μετάδηθι, καὶ μεταδήσεται. Ὅρος οὖν ὁ διάδολος ἀπὸ τῆς ἰδίας διεφθαρμένον kαkίας, καὶ διαφθεῖρον τοὺς, ὅσοι φρονοῦσι τὰ γήϊνα. Ὠριγένης, Ἐκλογαι Εἰς Ἱερεμαιν Source: Migne PG 13.603b-c

Behold I am against you, corrupted mountain that corrupts the whole earth, with my hand stretched out against you I shall tear you from your stones, and I shall make of you a burnt heap. 1 Babylon is called a mountain because of the eminence of its kingdom, which being corrupted with its idolatry and wicked works corrupted others. And the city itself was set on a high place because of the proximity of the river, from which steps rose up to the city, on two sides, even from both banks of the river. And besides this the city walls were very high. But the hand is the punishing power that tears it from its own security and fortifications, as from a stone foundation, and its stones will be of no more use because of the coming fire, and there shall not be one of them able to make firm its construction. And by reason of anagoge the devil is also called a mountain, as in Zachariah, 'Who are you, great mountain, who are before the face of Zorobabel?' 2 And concerning him who had a deaf and dumb demon, the Saviour said, 'If you had faith like a mustard seed, you would say to this mountain, Go, and it would go.' 3 Thus the mountain is the devil corrupted by his own depravity, and he corrupts those who know the things of the earth. Origen, Commentary On Jeremiah, Fragment 1 Jerem 51.25 2 Zach 4.7 3 Mt 17.19