His end a fool; Christ the throne of glory
'If anyone among you seems to himself to be wise in this age, let him become a fool.' Attend: he did not only cry, 'Be a fool and senseless,' but 'that you may become wise.' If therefore there is a blameworthy wisdom, according to which 'the sons of this age are wiser than the sons of light in this generation,' God is good, who overturns diversities by contraries, that what was said may be fulfilled: 'his end will be a fool.'
When will his end be a fool? It is necessary that Christ 'reign until God puts all his enemies under his feet'; and when he has subjected all things to him, 'the last enemy, death, will be destroyed.' When death has been destroyed, then will be the utmost of the partridge, and his end will become a fool. These things about the partridge.
The beginning of the second chapter that was read is this: 'A throne of glory exalted from the beginning is the place of our sanctification; our endurance, the endurance of Israel. Lord, all who have forsaken you shall be confounded; departing, they shall be written upon the earth, because they have forsaken the fountain of life, the Lord.' Isaiah the blessed prophet, seeing the Lord and his kingdom, said: 'I saw the Lord of hosts sitting upon a throne high and lifted up.' Jeremiah also saw how God reigns; therefore glorifying him he says: 'A throne of glory exalted from the beginning is the place of our sanctification.'
Whether you wish to understand these things of Christ, you will not err; or of the Father, you will not think impiously: for the Savior is a throne of glory high and from the beginning. 'Throne of glory,' because his kingdom is high; and 'our sanctification' is Christ; for 'he who sanctifies and those who are sanctified are all of one.' 'Endurance of Israel': just as the Savior is absolute righteousness, absolute truth, absolute sanctification, so also absolute endurance. And it is not possible to be righteous apart from Christ, nor holy apart from him, nor to endure without having Christ. For he himself is the endurance of Israel. And if you refer it to God, not even so do you go wrong.
Greek
recipias: «si quis« inquit «videtur sibi sapiens esse in vobis in isto saeculo, stultus fiat« (vgl. I Kor.3,18). Solvit qui ante clamavit: stultus esto et fatuus, ut sapiens fias (vielleicht besser Rabanus: Attende quia non solum non clamavit: stultus esto et fatuus, sed ut sapiens fias. Statt: Solvit qui ante haben Hss.: Solum quia non) Si itaque est quaedam sapientia culpabilis, juxta quam «filii saeculi hujus sapientiores sunt a filiis lucis in generatione ista« (vgl. Luk. 16,8), bonus est Deus, qui tiores sunt a filiis lucis in generatione ista« (vgl. Luk.16,8), bonus est Deus, qui contrariis diversa subvertit, ut faciat compleri id quod dictum est: «novissimum ejus erit insipiens.
Quando novissimum ejus erit insipiens? Oportet Christum «regnare, usque dum ponat omnes inimicos ejus Deus sub pedibus ejus«, cum autem omnia ei subjecerit, «novissimus inimicus destruetur mors« (vgl.I Kor.15, 25.26); cum destruta fuerit mors, tune extrema perdicis erunt, et novissimum ejus fiet insipiens. Haec de perdice. 4.Principium vero capituli secundi istud lectum est: «Thronus gloriae exaltatus ab initio locus, sanctificatio nostra, sustentatio nostra, sustentatio Israel. Domine, omnes qui te dereliquerunt, confundantur decedentes, super terram scribantur, quia dereliquerunt fontem vitae Dominum.
Dixit (+ ut Hss.) Isaias beatus propheta, videns Dominum et regnum ejus: «vidi Dominum Sabaoth sedentem super sedem excelsam et elevatam« (Jes.6,1). Vidit et Jeremias quomodo Deus regnat, propter quod glorificans eum ait: «Thronus gloriae exaltatus ab intitio locus, sanctificatio nostra. Sive de Christo volueris ista intelligere, non peccabis, sine de Patre, non impie senties: est enim thronus gloriae excelsus et a principio Salvator (od. + est).«Thronus gloriae« (od.+est), propter quod excelsum regnum ejus; (od.+et) «sanctificatio nostra« ὁ Χριστός ἐστιν· «ὅτε γὰρ [ὁ] ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. «ὑπομονὴ Ἰσραήλ.
ὥσπερ αὐτοδικαιοσύνη ἐστὶν ὁ σωτήςρ, αὐτοαλήθεια, αὐτοαγιασμός, οὕτως αὐτοϋπομονή. καὶ οὐκ ἔστιν οὔτε δίκαιον εἶναι χωρὶς χριστοῦ οὔτε ἅγιον χωρὶς αὐτοῦ οὔτε ὑπομένειν μὴ χριστὸν ἔχοντα. ὑπομονὴ γὰρ Ἰσραὴλ αὐτός ἐστι. κἂν δὲ ἐπὶ τὸν θεὸν ἀναφέρῃς, οὐδ᾿ οὕτως ἀσεβήσεις. «κύριε, πάντες οἱ καταλιπόντες σε καταισχυνθήτωσαν ἀφεστηκότες.
ἕκαστος ἡμῶν ὅτε ἀμαρτάνει,δι᾿ὧν ἁμαρτάνεικαταλείπει τὸν χριστόν, καταλιπὼν δὲ τὸν χριστὸν καταλείπει τὸν θεόν. ἀδικῶν γὰρ καταλείπει δικαιοσύνην καὶ βέβηλος γινόμενος καταλείπει ἁγιασμὸν σμὸν καὶ πολεμῶν καταλείπει εἰρήνην καὶ ὑπὸ τῷ πολεμίῳ γινόμενος καταλείπει τὴν ἀπολύτρωσιν καὶ ἔξω τῆς σοφίας ὢν τοῦ θεοῦ καταλείπει τὴν σοφίαν. πᾶσιν οὖν τοῖς καταλείπουσι τὸν θεὸν ἀρᾶται ὁ προφήτης, διδάσκων ἠμᾶς τὸ ἐσόμενον αὐτοῖς, λέγων τὸ «πάντες οἱ καταλείποντές σε καταισχυνθήτωσαν. ὅσον ἀφεστήκασι, καταισχυνθήτωσαν τοσοῦτον. «ἐπὶ τῆς γῆς γραφήτωσαν. πάντες ἄνθρωποι γράφονται· οἱ μὲν ἅγιοι ἐν οὐρανῷ, οἱ δὲ «χαίρετε ὅτι τὰ ὀνόματα λέγεται πρὸς τοὺς μαθητὰς ὑπὸ τοῦ, οἱ δὲ ἁμαρτωλοὶ ἐπὶ τῆς γῆς.
ὑμῶν γέγραπρται ἐν τοῖς οὐρανοῖς. οὐκοῦν χαίρειν δεῖ, ἐὰν τοιοῦτός τις γένηται, ἵνα τὸ ὄνομα αὐτοῦ ἐγγράφηται ἐν τοῖς οοὐρανοῖς.
ὡς δὲ τὸ ὄνομα τῶν ἁγίων ἐγγράφεται ἐν τοῖς οὐρανοῖς, οὕτως τῶν πολιτευομένων γηΐνως, τῶν οὐ παραπορευένων τὴν γῆν Ἐδὼμ ἀλλὰ τοὺς ἀγροὺς γῆς Ἐδὼμ ἐχόντων καὶ τοὺς ἀμπελῶνας, γράφεται τὰ ὀνόματα ὡς καταλειπόντων τὸν θεὸν ἐπὶ τῆς γῆς. «καταισχυν θήτωσαν« γάρ φησιν «ἀφεστηκότες, ἐπὶ τῆς γῆς γραφήτωσαν«· καὶ γὰρ «ᾧ μέτρῳ μετρεῖτε. μετρηθήσεται ὑμῖν. αἴτιος ἕκαστος ἑαυτῷ ἐστι τοῦ γραφῆναι. εἰτὰἐπὶ γῆς ζητεῖς, οὐ ζητεῖς τὰ οὐράνια. εἰ νένευκέ σου ἡ ψυχὴ περὶ τὰ τῇδε πράγματα, σὺ σεαυτῷ αἴτιος γίνῃ, τοῦ Ἰησοῦ λέγοντος· «μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζουσι, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσιν· ἀλλὰ θησαυρίζετε ὑμῖν θησαυροὺς ἐν οὐρανοῖς. θησαυρίζεις ἐν οὐρανῷ;σαυτῷ αἴτιος εἶ τοῦ τὸ ὄνομά σου ἐγγράφεσθαι ἐν τοῖς οὐρανοῖς. ταῦτα διὰ τὸ «ἐπὶ τῆς γῆς γραφήτωσαν. καὶ τὴν αἰτίαν λέγει·«ὅτι ἐγκατέλιπον πηγὴν ζωῆς τὸν κύριον.καὶ ἐν τῇ ἀρχῇ ὁ αὐτὸς προφήτης ἔλεγεν ἐκ προσώπου τοῦ θεοῦ· «ἐμὲ ἐγκατέλιπον πηγὰν ὕδατος ζωῆς«,καὶ νῦν· «ἐγκατέλιπον πηγὴν ζωῆς τὸν κύριον. εἴπωμεν οὖν καὶ ἡμεῖς, εἴπερ θέλομεν μὴ ἐγκαταλιπεῖν πηγὴν ζωῆς τὸν κύριον, τὴν φωνὴν τῶν γνησίων Ἰνσοῦ μαθητῶν, ἣν εἰρήκασι πρὸς τὸν διδάσκαλον εἰπόντα αὐτοῖς· «μὴ καὶ ὑμεῖς θέλετε πορεύεσθαι«; τί οὖν εἴπωμεν;«κύριε, πρὸς τίνα ἀπελευσόμεθα;ῥήματα ζωῆς αἰωνίου ἔχεις.
ἐνθάδε ἔληξε καὶ ἡ δευτέρα περικοπή.
About this text
Origen on Jeremiah. Twenty Greek homilies survive. This page publishes the Pass B English for Homilies 1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. Homily 8 remains a machine draft and is not shipped yet. The rest of the volume is still being translated.
English follows Erich Klostermann, Origenes Werke III (GCS, 1901). A second transcription of that same edition (First1KGreek TEI) was checked; where the TEI drops or garbles a line, the page image wins. This is a reading translation for study, not a new critical edition of the Greek. Homilies that survive only in Jerome’s Latin are not on this page yet. When they are, they will be marked at those homilies.
Witnesses
- Copy-text Klostermann, Origenes Werke III (GCS, 1901) (Greek · Homilies 1–20 Greek (this page: 1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20))
- Checked print Archive.org page image and DjVu of GCS III (Greek · Same print as the copy-text)
- Checked print First1KGreek TEI of GCS III (Greek · Same print; encoding errors deferred to the page image)
Where the prints differ
- Homily 1.1 — The TEI omits Ἑβραῖον. English follows the GCS page image: Jonah is “a Hebrew prophet.”
- Homily 1.5 — The TEI dropped Ἰσαάκ. English follows the GCS page image: Isaac born of promise.
- Homily 1.11 — The TEI/OCR of this line is garbled. English follows the GCS page image and the quoted verse: “I have sanctified you.”
- Homily 3.2 — The TEI gaps Matthew 5:45 (sun on the evil and [gap]; rain on [gap] and the unjust). English follows the Gospel wording.
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.