[LATIN COLUMN] that she may be like those who exist as if standing upon the mountains, and breathing forth every sweetness; of whom it was said: Their foundations are upon the holy mountains 19. And these things are according to the Septuagint, Theodotion, and the fifth edition. As for Aquila, he interpreted thus: *He who sits in the gardens*. The first [words], addressed to the bride, say: *Sitting near your own fruits*. And, regarding the companions of the bridegroom, [he says] that they listen attentively to her voice with joy.
MONITUM ON ORIGEN’S EXPLANATIONS OF ISAIAH
Origen explained the prophecy of Isaiah in three ways, namely, in tomes, scholia, and homilies. He himself mentions his own tomes in *Against Celsus*, number 11. Thirty years after the time of Eusebius, who later wrote in *Hist. lib. VI, cap. 32*, that these were elaborated by Origen under Gordian, he adds: "Among which, up to the third part of Isaiah, even to the vision of a quadruped, they reached us." The twentieth tome already perished in Jerome’s time, as is evident from his preface to the commentary on Isaiah. Now all have met the same fate, and nothing of them survives except two fragments cited in the *Apology of Pamphilus for Origen*, and in the first tome and the twentieth tome. It seems that Jerome did not value these commentaries highly, since in the prologue to book V of his commentary on Isaiah he speaks as follows: "What then shall I do? I shall follow these most learned men who survived. I speak of Origen and Eusebius of Caesarea; one of whom wanders in the fields of allegory, and, by the names of the interpreters, makes his own genius a sacrament of the Church."
In the sixth chapter of Isaiah, Origen cites a passage from the eighth tome, where he said that if the text of the Holy Scriptures had been falsified by the Jews, it would never have happened that the Lord and the apostles, who argued other crimes in the Scribes and Pharisees, would have been silent about this crime, which was the greatest. Furthermore, Jerome observes (book I against Rufinus) that the thirtieth tome finished with the explanation which Origen had learned from Huilus, a patriarch of the Jews. Besides these tomes, there were circulating in the age of Jerome, as he himself says in the preface to his commentary on Isaiah, other books under his name concerning the vision of the four-footed animals addressed to Grata, which were thought to be pseudepigraphical, and twenty-five homilies, and annotations, which we may call excerpts. The books to Grata have perished, as have the excerpts or scholia. Of the twenty-five homilies, there survive only nine in Latin, which the blessed Jerome interpreted. Rufinus observes (book II against Jerome) that the interpreter used too much liberty, and from all the errors with which they teemed, he removed only those which were opposed to the Catholic faith concerning the Trinity, or corrected them to a gentler sense by adding some things and subtracting others. He brings forward as an example a passage from the first homily, where, after Jerome translates, "Who are these two seraphim? My Lord Jesus Christ and the Holy Spirit," he adds of his own: "Lest you think the nature of the Trinity is divided, if the offices of the names are preserved." In these homilies, and especially the fourth and sixth, he directs his speech to the catechumens and the people; whence there is no room for doubt that they are genuine homilies, even if they are expressed in a more compressed and obscure style than the other homilies of Origen are wont to be. The ninth is imperfect, and the end of the ninth homily on Jeremiah has been wrongly inserted into it. At what time they were delivered is uncertain. This one thing can be established: that they were delivered by Origen as a presbyter. Therefore they are to be placed after the year 228.
FROM THE FIRST BOOK OF ORIGEN ON ISAIAH.
105 (78) As the Apostle says, "For you are zealous for spiritual gifts" 20: just as there is one Spirit, and there are said to be as many Holy Spirits as there are those who have the Holy Spirit in them, so must it be said of Christ. For from one Christ many Christs are made, of whom Scripture says: "Do not touch my anointed ones, and in my prophets do not deal maliciously" 21. Thus from one God many gods are also said to exist, namely, all those in whom God dwells; A but one is God the Father from whom are all things, one is the true God who is, so to speak, the bestower of divinity, and one is Christ the maker of the christs, and one is the Holy Spirit who, through the individual souls of the saints, makes the Holy Spirit. Truly, just as Christ, by the fact that He is Christ, makes christs, so too, by the fact that He is the Son of God and the distinct and only-begotten Son, He makes all those who receive from Him the spirit of adoption to be sons of God.
FROM THE TWENTY-EIGHTH BOOK OF ORIGEN ON ISAIAH.
Of that chapter in which it is said: "The dead will rise again, and those who are in the tombs will arise" 22.
(79) It is therefore better to say that we shall all indeed rise again, so that the impious also may come into that place where there is weeping and gnashing of teeth, and where the just shall receive, each in his own order, according to the merit of their good deeds, when the body of their humiliation shall be transformed so as to be conformed to the body of the glory of Christ; for that which is sown in corruption shall rise in incorruption; that which is sown in dishonor shall rise in glory; that which is sown in weakness shall rise in power, at the time of the resurrection, of course; and that which is sown as a natural body shall rise as a spiritual body 23. Although therefore all may rise, and each may rise in his own order, it must nevertheless be considered, because of that saying of John which he speaks in his Revelation: "Blessed is he who has part in the first resurrection; in this the second death has no power" 24; lest perhaps the reason for the whole resurrection be divided into two B parts, that is, into those who are to be saved—the righteous—and those who are to be tormented—the sinners; so that there is one resurrection of the good, which is called the first; that which is of the wretched, however, is called the second; and the former is entirely pure in all things, cheerful, and full of all joy; the latter, however, is altogether sad, full of all mourning, and worthy in its acts and life of those who in the present life despised the commandments of God, and, neglecting the fear of His judgment, delivered themselves unto the operation of all impurity and avarice, nor did they strive to prepare themselves so that they could resist the adversary in opposition to the powers that are contrary and inimical to the human race. Moreover, the tombs of the dead in this place, as in many others, are to be understood according to the more certain sense of Scripture, not only as those which are seen to be constructed for the deposition of human bodies, or carved into rocks, or dug into the earth, but every locus C
20 I Cor. XIV, 12. 21 Ps. CIV, 15. 22 Isa. XXVI, 19. 23 I Cor. XV, 42-44. 24 Apoc. XX, 6.
(78) This fragment exists in the Apology of Pamphilus the martyr for Origen. (79) This fragment is found in the same Apology of Pamphilus the martyr for Origen.
In chapter 6 of Isaiah he cites a passage from the eighth tome where Origen used to say that if the text of the Holy Scriptures had been falsified by the Jews, it would never have happened that the Lord and the Apostles, who argue against other crimes in the Scribes and Pharisees, would have kept silent about this crime, which was the greatest. Furthermore, Jerome observes in Book 1 against Rufinus that the thirtieth tome finished with the explanation that Origen had learned from Huillus, the patriarch of the Jews. Besides these tomes, in the time of Jerome, as he himself says in the preface to his commentary on Isaiah, there were other books in circulation under his name regarding the vision of the four living creatures, written to Grata, which were thought to be pseudepigrapha, along with twenty-five homilies and annotations, which we may call excerpts. The books to Grata are lost, as are the excerpts or scholia. Of the twenty-five homilies, only nine remain in Latin, which the blessed Jerome translated. Rufinus observes (Book 2 against Jerome) that the translator used excessive liberty, and out of all the errors with which they teemed, he removed only those that were contrary to the Catholic faith concerning the Trinity, or he restored them to a more gentle sense by adding some things and subtracting others. He brings forward as an example a passage from the first homily, where, after Jerome translated: "Who are these two seraphim? My Lord Jesus Christ and the Holy Spirit," he added of his own: "Lest you think the nature of the Trinity is divided, if the offices of the names are preserved." In these homilies, and especially the fourth and sixth, he directs his discourse to the catechumens and the people; hence there is no room to doubt that they are genuine homilies, even if they are couched in a more constrained and obscure style than the other homilies of Origen generally are. The ninth is incomplete, and the end of the ninth homily on Jeremiah has been wrongly inserted into it. At what time they were delivered is uncertain. This one thing can be established: they were delivered by Origen as a presbyter. Therefore, they must be placed after the year 228.
FROM THE FIRST BOOK OF ORIGEN ON ISAIAH
Just as the Apostle says, because we are the emulators of those who have the zeal for God among you, so there is one God the Father from whom are all things, one is the Spirit; and just as when there is one Spirit, as many Holy Spirits are said to be through individuals as there are those who have the Holy Spirit in themselves: so too must it be said of Christ. For from one Christ, many Christs are made, of whom the Scripture says: "Touch not my Christs, and do my prophets no harm." So too from one God, many gods are called, namely all those in whom God dwells; but not therefore the true God who, if I may so speak, is the provider of deity, and one Christ the maker of christs, and one Holy Spirit who produces the Holy Spirit through the individual souls of the saints. But Christ, just as through the fact that He is Christ, He makes christs, so too through the fact that He is the Son of God and the proper and only-begotten Son, He makes all those who receive from Him the spirit of adoption to be sons of God.
FROM THE TWENTY-EIGHTH BOOK OF ORIGEN ON ISAIAH
Concerning that chapter in which it is said: "The dead shall be raised, and those who are in the graves shall rise." A It is better, therefore, to say that we shall all rise, that is, into those who are to be saved and those sinners who are to be tormented; so that there is one resurrection of the good, which is called the first; and that which is of the miserable be called the second; and the former is in all things pure, cheerful, and full of all joy; but the other is all sad, full of all sorrow, and worthy of the deeds and life of those who in this present life despised the commandments of God, and, neglecting the fear of His judgment, delivered themselves into the working of all uncleanness and greed, nor did they strive to prepare themselves so that they could resist the adversary against the powers that are contrary and hostile to the human race. But the graves of the dead in this place, as in many others, according to the more certain sense of Scripture, are to be understood not only as those which seem to be constructed for the deposition of human bodies, or carved in rocks, or dug in the earth, but every place B where a piece of the human body lies, or is dispersed in many places, even if it happens that someone's body is scattered in such a way, it is absurd to say that there will not be all those things in which some part of the body lies, and that these are called the graves of such a person's body. For if it were not so, and we understand that the dead are in no way to rise from their graves, and they are by no means deposited in graves, but whether they were shipwrecked, or in deserts, and could not be committed to burial, will they be seen to be counted among those who are said to be resurrected from their graves? Which is clearly very absurd. And with some words inserted: "When therefore Paul writes that as 'star differs from star in glory, so will be also the resurrection of the dead'; and what he says: 'It is sown in corruption, it is raised in incorruption,' and the rest of this kind, he clearly writes these things only of the body. For the soul is not sown in corruption, nor in infirmity, nor in ignominy. Finally, he clearly adds to all these and says: 'It is sown an animal body,' so that no one might think that it is the soul which is sown in corruption, or in ignominy, or in infirmity."