Alex Poulos on (mostly Ancient) Literature
I’ve been busily plugging away at the PDF of the text and translation of the homily. I’m going back through and re-translating most of what I’ve done, since the first run was pretty rough. I’ve found several places were i messed up and have naturally corrected them in this version. Once I’m done, I’ll post it here under either a Creative Commons license or just place it in the public domain.
Here’s a screenshot (click to enlarge). Pardon the errors, I haven’t proofed much yet.
ἐν αὐτῷ,
ΜΑΘΠ
Many thanks to Alin Suciu for posting a link to a talk given recently by Lorenzo Perrone on the newly discovered Origen manuscript:
I listened to the entire lecture, and it’s a pretty interesting talk. “First Impressions” is certainly a good title. Perrone gives several reasons why he believes the homilies are authentic, and also makes comments on various items from the manuscript.
Perrone notes many interesting items. The manuscript catalog, for instance, mislabeled the contents. The catalog entry, incorrectly, lists 4 psalms on Psalm 31, instead of Psalm 36.
Rufinus translates 5 homilies on psalm 36, but the 5th is not present in the manuscript. Perrone notes that no catenae preserve Greek fragments from the 5th homily. It would appear that this homily dropped out of the tradition early on.
Psalm 77 (LXX) received much attention from Origen, which Perrone believes was due to heresiological implications.
Rufinus and Jerome both provide external evidence to support Origenic authorship.
The catenae also provide support. The tacit assumption has been that catenae editors usually pull on commentaries, but here we have the catenae drawing on homilies. Perrone gives an example from a homily on Ps. 77.
There is also a good parallel between the Hom. In Ps. 77 V and Origen’s treatise “On Prayer.”
Various notes on content:
Those, of course, are just scattered notes. If you’re interested in the manuscript, or Origen, do yourself a favor and watch the whole lecture!
ἐν αὐτῷ,
ΜΑΘΠ
By flipping through the footnotes of the Source Chrétiennes volume, I found a few other contemporary references. They are frustratingly scant, but I offer them to you nonetheless.
On page 234 of the SC volume we have the following text in Latin,
"Potest hoc et in tempore persecutionis gentilium de sanctis martyribus et confessoribus aptari. Considerant enim impii persecutores unumquemque iustorum et quaerunt mortificare eum. Sed ne securum reddat pacis tempore ista talis expositio, memento quia cotidanum habet iustus persecutorem diabolum et ille est qui considerat iustum."
"This scripture (“You would have no power over me, if it was not given you from on high”) can be applied to the holy martyrs and confessors in the time of the persecution of the nations. For the impious persecutors carefully examine each righteous one, and seek to kill him. But so that this speech, in this time of peace, may not render you secure, remember that every day the righteous one has a persecuting devil, and this is the one who always plots against the righteous." (Hom. In Ps. 36 V, 4.11)
Crouzel and Brésard note, "The life of Origen passed between periods of persecution and those of calm. The text here envisages these two alternatives. It appears that these homilies were delivered in times of peace, probably under Philip the Arab, the first Christian emperor, before the great persecution of Decius." (p. 234n2).
They are much more cautious this time. Philip the Arab was certainly sympathetic to Christians, even if not the "first Christian emperor" as they claim. Philip reigned from 244 – 249, so they would date them tentatively to this period. This seems plausible, but there are other plausible schemas too.
Another reference, seemingly at odds with the first, comes later.
"Obmutui et non aperui os meum, quia tu es qui fecisti. Iam et hoc superius exposuimus, cum tractaremus illum versiculum qui ait: Dum consistit peccator adversum me, obmutui et humiliatus sum et silui a bonis. Bonum et enim eo tempore com adversum nos vel derogationum conviciorum vel probrorum tela iaciuntur, nos huius versiculi meminisse, qui ait: Obmutui et non aperui os meum, quia tu es qui fecisti." (Hom. In. Ps. 38 II 6.3, pg. 388)
"I was silent and did not open my mouth, for you are the one who has done it. We explained this earlier, when we examined that verse which said, "Then the sinner stood against me, I was silent and humiliated and refrained from speaking good. For it is good in this time, when weapons of defamation, or injuries, or slander are thrown against us, to remember this verse which says, "I was silent and did not open my mouth, for you are the one who has done it."
Crouzel and Brésard note, "We saw earlier (ie, the earlier note in this post) that these homilies must have been delivered in times of peace, perhaps under Philip the Arab, the first Christian emperor (Cf. H. Crouzel «Le christianisme de l’empereur Philippe l’Arabe», Gregorianum 56 (1975), p. 545-550). This allusion to defamations could relate to the time, under the same emperor, in which the millenium festivities of the foundation of Rome were celebrated (247-248), which caused a renewal of patriotism and attachment to the traditional religion, and led to the subversion of the Christian emperor of the four rivals, one of which vanquished and killed him. The was the emperor Decius, who initiated the first truly empire-wide persecution." (p. 388n3).
Again, this strikes me as plausible, but not certain. Certainly, defamations and slanders are not mutually exclusive with a time of offical peace towards Christians. And yet, it would probably be difficult to find a time before Constantine (and perhaps after!) when there weren’t "defamations" of these types.
So far we have an illusive 30 years reference, and a time of peace. Unfortunately, these passages don’t appear to have been preserved in the newly discovered manuscript, so we don’t have the Greek to check.
ἐν αὐτῷ,
ΜΑΘΠ
I stumbled upon an oblique historical reference in one of the homilies today. I was reading the Sources Chrétiennes edition of Rufinus’ translation of Origen. While Origen was discussing the fleeting nature of “fleshly glory,” he used this example:
“Audi quid etiam Isaias de omni gloria carnali pronuntiet: Omnis – inquit – caro fenum et omnis gloria eius ut flos feni. Vis etiam per singula videre quomodo flos feni sit carnis gloria? Vide quis imperavit ante hos triginta annos, quomodo imperium eius effloruit: continuo autem sicut flos feni emarcuit, tunc deinde alius post ipsum, deinde alius atque alius, qui deinde duces qui principes et omnis eorum gloria, honor non solum tamquam flos emarcuit, verum etiam tamquam pulvis aridus et a vento dispersus ne vestigium quidem sui reliquit.”
“For hear what Isaiah announced concerning all carnal glory, “All flesh,” he says, “is wheat, and all its glory is as a flower of wheat.” Do you want also to see by each how the glory of flesh is a flower of wheat? Look at who has ruled over us these prior 30 years, how his reign blossoms. Immediately, though, as if a flower of wheat, it withers and dies, and then another reigns after him, and then another and another, and then those who are leaders and those who are princes, and all their glory. Their honor does not only whither like a flower, but it truly, like dry dust dispersed by the wind, leaves no mark.” (Homily I on Ps. 36, 2) (pg. 62)
The rulers here are the Roman emperors of course. Origen spells out a period of 30 years, within which emperors appear, blossom, and die, leaving no trace. This certainly isn’t as precise as one might hope, but the editors leave the following note (my translation from the French):
“Without doubt, this is an allusion to the thirty years which followed the flourishing reign of Septimus Severus. The emperors succeeded one another rapidly: Caracal, Macrinus, Elagabalus, Alexander Severus, Maximinus Thrax, and his son, then various competitors, then Gordian III, and Philip the Arab. This text allows us to place these homilies at the end of Origen’s life.” (p 64n1)
Septimus Severus’ reign ended in 211, so 30 years later would put us at 241. That means that at least this homily was delivered between 241 and 254/255 (when Origen died). That would place them squarely in the Caesarean period.
I found the corresponding Greek text in the recently discovered codex. It mentions the same period of thirty years, but diverges a bit after that.
ἄκουε τοῦ Ησαΐου διδάσκοντος σε καταφρονεῖν τῆς δόξης τῆς κοσμικῆς, καὶ πάντων τῶν κατὰ σάρκα ἡδέων, φησί γάρ, πᾶσα σάρξ, ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς, ὡς ἄνθος χόρτου. ἴδε τὴν δόξαν τῆς σαρκός, ἐβασίλευσαν πρὸ ἡμῶν πρὸ ἐτῶν τριάκοντα. ἐδοξάσθησαν, οἱονεὶ ἄνθος ἡ δόξα αὐτῶν, ἀλλ’ἐσβέσθη, ἐμαράνθη. ἄλλοί τινες ἐπλούτησαν, ἐν ἀξιώμασι γεγένηνται. περιεπάτουν πεφυσιωμένοι ἐπὶ τῇ προαγωγῇ τῶν προαγόντων αὐτούς. παρῆλθεν ἐκεῖνα, ὅτι ὡσεὶ χόρτος ταχὺ ἀποξηρανθήσονται. πᾶσα γὰρ σάρξ, χόρτος. καὶ πᾶσα δόξα αὐτῆς, ὡς ἄνθος χόρτου. ἐξηράνθη ὁ χόρτος καὶ καὶ τὸ ἄνθος ἐξέπεσεν. (folio 35, starting at line 8)
Listen to Isaiah, as he teaches you to despise wordly glory, all the pleasures of the flesh, for his says, “All flesh, is as wheat, and all its glory, is like a flower of wheat.” Looks at the glory of the flesh: they have ruled over us for these thirty years. They have been glorified: their glory is like a flower; but this glory was dried up and withered. Some others were wealthy, and came upon honors. The walked as ones puffed up because of the honor of the things which promoted them. These things passed away, and so as a flower of wheat they will wither way, for “all flesh is wheat, and all of its glory is as a flower of wheat.” The wheat is dried up and the flower has fallen.
The divergences here between the Greek and the Latin are interesting, and deserve more attention. I’ll look at those more in a future post. For now, I’ll leave this small historical reference to ponder.
ἐν αὐτῷ,
ΜΑΘΠ
In this excerpt, Origen discusses thunder and its salutary effects. As you can see, he is about to address the problem of evil, and important theme for him (especially when in debate with Gnostics).
I’m also making good headway with creating a PDF. I plan to rework the translations I’ve posted here (think of them as rough drafts). I’ve already spotted several errors as I’ve gone back through, but I plan to correct them in the final PDF.
τάχα δὲ, εἰ καὶ ἄρρητος
ἔστί τις ὠφέλεια γινομένη ἐν τοῖς
πράγμασιν διὰ τὴν φωνὴν τῆς βροντῆς
τῶν νεφελῶν, αἰσθητὸν μὲν
οὖν ἔστιν ὅτι αἱ βρονταὶ γεννῶσι τινὰ
τοῖς ἄνθρώποις τρόφϊμα, ὥστε ὁσάκις
ἐὰν γίνωνται βρονταὶ, τάδε τινὰ
τὰ φυτὰ γίνεσθαι ἐπὶ τὴν γῆν ἢ
εὑρίσκεσθαι, αἰσθητὸν δὲ καὶ τὸ
πολλοὺς τῶν ἀνθρώπων εἰς εύλάβειαν
τὴν περὶ τοῦ θείου ἔρχεσθαι ἐκ τῆς
φωνῆς τῶν βροντῶν. ἆρα οὖν δαίμονες
οὐκ ἐπιστρέφονται, οὐδε κωλύονται
ποτὲ τῆς ἐνεργείας τῆς
χείρονος, διὰ τὰς ἐπ᾽αλλήλους βροντάς;
τί δὲ οἱ ἀγγέλοι τοῦ διαβόλου,
οὐχὶ κωλύονται ποτὲ ἀπὸ τῶν βροντῶν,
αὐτῆς τῆς φωνῆς τῆς κατὰ
τῶν βροντῶν ἐμποδιζούσης ταῖς
ἐνεργείαις ταῖς πονηραῖς; οὐ πάντες
ἴσμεν οἱ ἄνθρωποι τὰ γινόμενα, οὐδὲ
τίς ὁ λόγος ἑκάστου τῶν συμβαινόντων,
ἀλλ᾽ἔστιν ἡ σοφία τοῦ θεοῦ, ἀνεξερεύνητος
καὶ ἀνεξιχνίαστος.
Perhaps then, although it is unclear what good comes from the clouds’ voice of thunder, one can perceive that thunder causes something nourishing for men. Often, when there is thunder, some of these plants on the earth come into being, or are found. One can also perceive that many men become reverent about the divine after hearing the voice of thunder. So then, are the demons not turned, nor are they ever hindered from working evil on account of the thunder among them? Why then are the angels of the devil not hindered by the thunder? Shouldn’t that very voice which comes down from thunder hinder their evil workings? As humans, we do not understand all that happens, nor what the reason is for each thing that occurs, for there is wisdom from God which is unsearchable and untraceable.
ἐν αὐτῷ,
ΜΑΘΠ
Here, Origen discusses rivers and clouds. Rivers are the "streams of living waters" which flow from the believer (see John 7:38). The Greek word ποταμός can be translated as either stream or river. The clouds, continuing from the previous passage, represent the apostles and prophets: they had these streams within them, which "gladdened the city of God." Origen also states that thunder is the voice of the angels who administer the clouds.
καὶ ἐπεὶ ποταμοί
τινες ἐκ κοιλίας αὐτῶν ἦσαν
ὕδατος ἐξιόντες εἰς ζωὴν αίώνιον,
ποταμοὺς ἔχοντες ἐλάλουν καὶ
εὔφραινον τὴν πόλιν τοῦ θεοῦ, "τοῦ
γὰρ ποταμοῦ τὰ ὀρμήματα, εὐφραίνουσι
τὴν πόλιν τοῦ θεοῦ." ἐπεὶ οὖν ἔφασκεν
ἐνταῦθα ὁ λόγος, "φωνὴν
ἔδωκαν αἱ νεφέλαι." οὐκ ἦν χαλεπὸν
τροπολογῆσαι. ἀκολούθως
δέ τις ζητήσει τοῖς ἀποδεδομένοις
εἰς τὸ "εἴδοσάν σε ὕδατα καὶ ἐφοβήθησαν."
καὶ τὰ ἑξῆς ἰδεῖν, μὴ
λανθάνειν τί καὶ περὶ τὰς νεφέλας.
τάχα οὖν ὥσπερ εἴσι δυνάμεις ἐπὶ
θαλασσῶν, ἐπὶ ποταμῶν, ἐπὶ
γῆς, ἐπὶ φυτῶν, ἐπὶ ζῴων γενέσεως,
οὕτως εἰσὶ δυνάμεις καὶ ἐπὶ τῶν
νεφελῶν, ὡς τετάχθαι τινὰς καὶ
ἐπὶ τῶν βροντῶν, ἐπὶ τῶν ἀστραπῶν,
ἐπὶ τῶν ὑετῶν, καὶ τοῦ θεοῦ προστάσσοντος
καὶ ἐντελλομένου γίνεσθαι
ὑετοὺς ἐπὶ τήνδε τὴν πόλιν, καὶ
μὴ γενέσθαι ἐφ᾽ἑτέραν πόλιν, κατὰ
τὸ εἰρημένον ἐν τῷ προφήτῃ, ἢ
καὶ τὸ ῥητὸν, "καὶ βρέξω ἐπὶ πόλιν
μίαν. ἐπὶ δὲ πόλιν μίαν οὐ βρέξω" (Am. 4:7)
"φωνὴν οὖν ἔδωκαν αἱ νεφέλαι." αἱ βρονταὶ,
οὐδὲν ἄλλο εἰσὶν, ἢ νεφελῶν φωναί,
ὡς τετήρηται ἐν τοῖς χειμῶσιν,
οὐδέποτε οὖν αἰθρίου ὄντος τοῦ
ἀέρος, ἤκουσέ τις βροντῆς, οὐδὲ
ἐώρακεν ἀστραπήν. "φωνὴν ἔδωκαν
αἱ νεφέλαι" οἰκονομούντων τῶν
πεπιστευμένων ταῦτα ἀγγέλων τὴν διάκρισιν.
And since streams of living water were proceeding from their hearts to eternal life (Jn. 7:37), they would speak, as they had these streams, and would bring cheer to the city of God, "for the sudden force of the river, it makes glad the city of God." And so the passage says here, "the clouds gave a voice." It was not difficult to allegorize this. Following this, one will seek an account of the passage, "the waters saw you and were afraid," in order to see what follows, so that nothing may remain hidden about the clouds.
Perhaps then, just as there are powers over the seas, over the rivers, over the earth, and over the types of animals, so are there powers over the clouds. Thus, some would have places over the thunder, some over the lightning, and some over the rains. So, by the order and command of God, rain comes upon this one city, but not upon another one, as it is said in the prophet, or at least at the literal level, "And I send rain on one city, but I will not send rain on another." (Am. 4:7) Thus, "the clouds give a voice." Thunder, then, is nothing other than the voices of the clouds. Because the voice is observed during storms, one has never heard thunder while the weather is clear, nor has one seen lightning. "The clouds gave a voice." This voice is the judgment of the administering angels who have been entrusted with these matters.
ἐν αὐτῷ,
ΜΑΘΠ
In this excerpt, Origen considers the clouds to be symbols of the prophets and apostles, whose divine words fell upon the Earth like rain.
"φωνὴν ἔδωκαν αἱ νεφέλαι."
πάλιν ἐὰν τροπολογίαν θέλωμεν,
πολλάκις εἰρήκαμεν. καὶ
μάλιστα διὰ τὸ "ταῖς νεφέλαις ἐντελοῦμαι
τοῦ μὴ βρέξαι ὑετὸν ἐπ᾽αὐτον." (Is. 5:6)
τίνα δὲ, ἢ "τὸν ἀμπελῶνα
τὸν οἶκον τοῦ Ισραήλ." καὶ ἡ ἀλήθεια
δὲ τοῦ θεοῦ, φθάνει ἕως
τῶν νεφελῶν, ἀλλ᾽εἰσὶ τινὲς δίκαιοι
ἐπαιρόμενοι ἀπὸ τῆς γῆς
σώμασι, καὶ γενόμενοι νεφέλαι.
τοιοῦτος ἦν Μωϋσῆς λέγων, "πρόσεχε
ὁ οὐρανὲ καὶ λαλήσω, καὶ ἀκουέτω
γῆ ῥήματα ἐκ στόματός μου.
προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου."
εἶτα ὥσπερ ὑετοῦ σωματικοῦ
καὶ ἀψύχου, ἡ νεφέλη αὐτὴ
ἔλεγεν ἄν, "προσδοκάσθω ὡς ὑετὸς
καὶ ὁ ἐμὸς λόγος," οὕτως ἐπεὶ Μωϋσῆς
λέγεται νεφέλη ἦν, ἔλεγε, "προσδοκάσθω
ὡς ὑετὸς τὸ ἀπόφθεγμά μου,
καὶ καταβήτω ὥς δρόσος τὰ
ῥήματά μου," καὶ ἐπεὶ νεφέλη ἦν, ἔλεγεν
"ὡσεὶ ὄμβρος ἐπ᾽ἄγρωστιν,
καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον,
ὅτι ὄνομα κυρίου ἐκάλεσα." (Dt. 32:2-3)
τοιοῦτοι ἦσαν πάντες, οἱ ἐκλεκτοὶ προφῆται,
οἱ θαυμάσιοι ἀπόστολοι.
"The clouds gave a voice." Again, if we choose allegory, will shall have much to say, and especially because of the scripture, "I will command the clouds to not rain upon it." (Is. 5:6) Upon what? Upon "the vineyard that is the house of Israel." Also there is the scripture, "the truth of God reaches unto the clouds," but there are also some righteous men who have been lifted from the earth while in their bodies, and have become clouds. Such was Moses, saying, "harken O heaven, and I will speak. Let the earth listen to the words from my mouth. Let my message be yearned for like rain."
So then, if this was a cloud of normal, physical rain, he would have said, "May my word be yearned for, even as rain." But since Moses is said to be a cloud, he said, “Let my message be yearned for as rain, and let my words fall as dew.” Likewise, since he was a cloud, he continued, “and as a rainstorm upon the greenery, and as a snowstorm upon the grass, for I have called upon the name of the Lord.” All of the chosen prophets and the wondrous apostles were as such.
ἐν αὐτῷ,
ΜΑΘΠ
"εἴδοσάν σε, ὕδατα ὁ θεός. ἔιδοσάν
σε ὕδατα καὶ ἐφοβήθησαν,
ἐταράχθησαν ἄβυσσοι πλῆθος ἤχους
ὕδάτων." "στενὴ γὰρ καὶ τεθλιμμένη
ἡ ὁδὸς, ἡ ἀπάγουσα εἰς τὴν ζωήν.
καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν." (Mt. 7:14)
καὶ ὁ λαὸς ὁ τοῦ θεοῦ, ὀλιγοστοί
εἰσι παρὰ πάντα τὰ ἔθνη τὰ ἐπὶ
τῆς γῆς. καὶ ἐν τῇ κιβωτῷ τοῦ Νῶε,
ὅσῳ ἀνωτέρῳ τοσούτῳ στενοτέρα,
καὶ ὀλιγότερα χωρεῖ τὰ ἀνωτέρῳ
ὅπου δὲ τὰ τεταραγμένα κατὰ
τὴν ἄβυσσον πράγματα, ἐκεῖ τὸ
πλῆθος ὠνομάσθη. "ἐταράχθησαν
ἄβυσσοι πλῆθος ἤχους ὕδατος."
καὶ ἐπὶ μὲν τῶν ὁρώντων τὸν θεὸν
ὑδάτων, ἦχος οὐκ ἔστιν, οὐδὲ ἄσημος
φωνῆ, ἀλλά τις εὐστάθεια καὶ
ἡσυχία, μόνον φοβουμένων τῶν θεορούντων
αὐτὸν ὑδάτων, ἐπὶ δὲ τῆς
ἀβύσσου, "ἐταράχθησαν ἄβυσσοι πλῆθος
ἦχους ὕδατος," ὁρᾶς, ὅτι ἦχος
ἐστὶν, ἐν τοῖς τεταραγμένοις, οὐ τρανὴ
οὐδὲ ἄσημος οὐδὲ διηρθρωμένη
φωνή;
“The waters saw you, O God. The waters saw you, and were afraid. The abysses were terrified, a depth of the sound of the waters.” “Straight and narrow is the way that leads to life, and few are those who find it.” (Mt. 7:14) The people of God, they are the fewest among all the nations on the Earth. As with the ark of Noah, for whom things were much more narrow, so now the few advance to the things above, where the affairs of the abyss have been troubled; for there the depth is named, “The abysses were troubled, a depth of the sound of waters.”
With the waters that see God, there is no sound, nor an indistinct voice, but a certain tranquility and stillness, but only for those waters that see and fear him. But about the abyss, it says, “The abysses were terrified, the depth of the sound of waters.” Do you see, that there is a sound among the troubled, a voice that is not clear, nor unnoticed, nor articulate?
ἐν αὐτῷ,
ΜΑΘΠ
Here is the latest batch from the homily. Following the previous discussion of fear, Origen anticipates an objection from the audience: “Perfect love drives out fear!” Origen thus distinguishes between two types of fear, one which is proper to the Christian (and all creatures), and the other of which the Christian must dispose.
I’ve also been experimenting with ledmac set of LaTeX packages. I think I’ll be able to generate a nice “edition” of the homily with them. Sans doute, a PDF is more suitable for reading an extended text, so I hope to generate a nice looking PDF with footnotes and parallel text/translation.
ἀλλὰ ἐρεῖ τίς τῶν ἀκουόντων,
ἡ τελεῖα ἀγάπη ἔξωβάλλει τὸν φόβον.
ἔστι μὲν χαλεπὸν διηγήσασθαι
τὰ κατὰ τὸν φόβον, καὶ μάλιστα
φθάσαντος τοῦ λόγου παραστῆσαι,
ὅτι ἀναγκαῖον φοβεῖσθαι τὸν
θεόν. μήποτε γὰρ κ’ἄν ἐξωβάλλῃ
τὸν φόβον, οὐχὶ ὅλον αὐτὸν ἐκβάλλει
ἀλλὰ εἶδός τι αὐτοῦ. οἶδα γὰρ καὶ
τὸν φόβον, διαφέρως ὀνομαζόμενον
ἐν τῇ γραφῇ, "ὁ φοβούμενος,
οὐτε τελείωται," ἀλλὰ ἡ ὁμωνυμία
νοηθεῖσα, ποιήσει ἡμᾶς ὁρᾶν.
ὡς καὶ ὁ φόβος γε ὁμωνύμως
λέγεται, ἔστιν οὖν φόβος, ὅν ἀεῖ
φοβεῖσθαι δεῖ. καὶ ἔστι φόβος, περὶ
οὗ λέγει ὁ Ἰωάννης, ὁ φοβούμενος,
οὐ τετελείωται, οὕτος ὁ φόβος, κόλασιν
ἔχει, ὅν τινα δεῖ τὸν τετελειωμένον
ὑπὸ τῆς ἀγάπης μηκέτι φοβεῖσθαι.
But one one of listeners will say, "perfect love casts out fear." It is difficult to explain those things which pertain to fear, especially after the message has been presented that it is required to fear God. But perhaps, if love should cast out fear, it does not cast out fear entirely, but only a certain form of it. For I know that fear named in the scripture, "The one who fears is not being perfected," is of a different type. This double-sense, once perceived, will clear matters up for us.
Namely, "fear" is said in two ways. There is a fear, which it is always necessary to have; there is also a fear, concerning which John says, "the one who fears has not been perfected." This fear has punishment, and the one who is being perfected by love must not have it.
ἐν αὐτῷ,
ΜΑΘΠ
In this excerpt, Origen discusses the greatness of “the seed of man,” going so far as to say that it is divine if it heeds God’s command (assuming I’ve read that sentence right). Though this sounds strange to western ears, it appears to me to be rather consistent with the doctrine theosis as it has been developed and taught in the Eastern Orthodox churches. Origen also discusses our need for God’s help, arguing that it is even greater when “we are being perfected,” versus “when we sin.”
ἐὰν γένωμαι καγὼ ἄνθρωπος
γνήσιος τοῦ θεοῦ, δύναμαι ἐν τῶ ἐν ἐμοὶ
λαλοῦντι Χριστῷ Ἰησοῦ ἐπιτιμῆσαι τῇ
κτίσει, ἵνα εἴπω τῷ ἡλίῳ, στῆθι κατὰ
Γαβαώ. ἀλθηῶς γὰρ σπέρμα ἔντιμον,
ποῖον, σπέρμα ἀνθρώπου. ὅσον
δὲ ἔντιμον τὸ σπέρμα ἀνθρώπου, μεγάλην
δύναμιν λαβὸν ἀπὸ τοῦ θεοῦ,
ἂν προσέχῃ θεός ἐστιν, εἰδὲ μὴ,
τοσούτω ἄτιμόν ἐστι παραχρησάμενον
ἑαυτῷ, καὶ ἀπογραφὲν τὸν θεόν.
ποικίλως οὖν εξήτασται, τὸ "εἴδοσάν
σε ὕδατα ὁ θεός, εἴδοσάν
σε ὕδατα καὶ ἐφοβήθησαν." πάντα
γὰρ φοβεῑται τὸν θεόν, ἐὰν μὴ ὁ θεὸς
ἡμᾶς συνέχῃ, κ’ἂν ἀρετὴν ἔχωμεν,
ἀπολλύμεθα, "ἀποστρέψαντος
γάρ σου," φησὶ, "τὸ πρόσωπον, ταραχθήσονται,"
διὰ τοῦτο οὐ μόνον ὅταν
ἁμαρτάνωμεν χρείαν ἔχωμεν
βοηθοῦντος τοῦ θεοῦ, ἀλλ’ἐγὼ τολμῶ
καὶ λέγω, ὅτ’ἂν τελειωθῶμεν, πλείονος
βοηθείας δεόμεθα. διατί;
τελειωθέντες γὰρ, ὑπὸ πλειόνων
ἀντικειμένων ἐνεργειῶν ἐπιβολευόμεθα,
πλειόνων οὖν οὐσῶν δυνάμεων,
πλείονος ἡμῖν συμμαχίας
δεῖ. μήποτε καταπέσωμεν διὰ τὴν
τελειότητα, καὶ γένηται ἡμῖν, τὸ
πῶς ἐξἐπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος
ὁ πρωῒ ἀνατέλλων. πολλὰ ἅγια
πέπωκε, τὰ γὰρ μυστήρια τῶν
γραφῶν, τοιαῦτα δηλοῖ, οἷον “περιεπάτησας
ἄμωμος ἐν πάσαις
ταῖς ὁδοῖς, ἕως οὗ εὑρέθη ἀδικία #lots of variation in this quote
ἐν σοι.” πάντες οὖν φοβώμεθα τὸν θεόν,
καὶ οἱ ατελεῖς, καὶ οἱ τετελειωμένοι.
For if I should become a true man of God, then perhaps I too will be able to rubuke the creation, by my prayer to Christ Jesus, and so say to the sun, "be still above Gibeon." For the seed of man is truly of the honored sort; it is so honored, that having received great power from God, should it obey, it is a god. But if it does not heed, then how dishonorable it is, abusing itself, and bringing charges against God. Thus we have examined in several ways the passage, "The waters saw you, O God; the waters saw you and were afraid."
All things fear God; unless God conceals himself from us, or unless we have virtue, we would be destroyed. Because of this, it is not only when we sin that we need God’s help, but I’d dare to say that we need even more help when we are being perfected. Why is this? Because when we are being perfected, we are plotted against by greater opposing forces.
Since they are greater forces, we are in need of greater allies, lest we fall on account of perfection. Then the same would happen to us that happened to the one who bore the dawn, the morning star. For he made all things holy– the mysteries of the scriptures make these matters clear: how "you walked blameless in all your ways, until the time when unrighteousness was found in you." (Ez. 28:15). Thus let us all fear God, both the immortals and those who are being perfected.
ἐν αὐτῷ,
ΜΑΘΠ
Alex Poulos, PhD 