Fragments on Lamentations · §23

Uncleanness as obstacle; wash the soul’s feet with Jesus

According to the bodily narrative what is said about Jerusalem now is such. Uncleanness is an obstacle for Jerusalem; but of what it is an obstacle, the prophet has left for us to understand. Perhaps it shows that the uncleanness is a hinderer of her journey. And also, being such, it shows that Jerusalem did not remember her last things. And the one who has these before the eyes and sees what will meet him because of the sins will not sin. Because of this uncleanness, then, there is an obstacle for her; and because she does not remember her last things, she brought down her wonderful and great things—which she had when she was worthy to be overseen—and led them into lowliness, though formerly they were oversized and greater than every praise. But also after all these things there was none comforting her: “See, O Lord, my humiliation,” says the speaker, “since the enemy is magnified over what has happened to my homeland.”

And after a little: Yet one must inquire, according to the laws of the ascent-sense, whether it is possible for uncleanness to be in someone who is not its cause. And let us also see the first thoughts of the Lament. Such a soul, having fallen away, is altogether also in uncleanness, which uncleanness hinders walking the holy road. And just as holy Moses and his successor Joshua are commanded by God to loose the sandals when stepping upon a holy place—it not being fitting for the feet to wear dead hide in a holy place—so if someone is going to walk unimpeded, perhaps he ought not only to loose but also to wash off the uncleanness that has come about from the dust around the feet. And we suppose a symbol of this to be that the Savior, having put water into the basin, washed the feet of the disciples, saying to Peter who did not yet understand the mystery and for this reason was hindering: “If I do not wash you, you have no part with me,” and “What I am doing you do not know now, but you will know after these things.” Therefore it will be necessary for the uncleanness around the feet of the soul, so to speak, also to need Jesus, so that he may wash it off and we may be able to have a part with him. For if this remains, it is an obstacle to our walking the road according to the sound word—the Savior who said: “I am the way.”

Greek

Klagel. Jerem. 1, 9. Κατὰ μὲν τὴν σωματικὴν διήγησιν τὸ λεγόμενον περὶ τῆς Ἱερουσαλὴλ νῦν τοιοῦτόν ἐστιν.

ἐμπόδιόν ἐστιν ἡ ἀκαθαρσία τῆς Ἰερουσαλήμ· τίνος δὲ ἐμπόδιον, ἡμῖν καταλέλοιπε νοεῖν ὁ προφήτης. τάχα οὐκ δηλοῖ ὂτι κωλυτική ἐστι τῆς πορείας αὐτῆς ὴ ἀκαθαρσία. ἀλλὰ καὶ τοιάδε τις οὖσα δηλοῖ ὄτι Ἱερυσαλήμ τῶν τῶν ἐσχάτων αὐτῆς οὐκ ἐμνημόνευσεν. ταῦτα δὲ ὁ ἔχων πρὸ ὀφθαλμῶν καὶ ὁρῶν τί διὰ τὰ ἁμαρτήματα ἀπαντήσεται, οὐχ ἁμαρτήσεται. διὰ ταύτην τοίνυν τὴν ἀκαθαρσίαν ἐμπόδιον αὐτῇ· καὶ διὰ τὸ μὴ μνημονεύειν αὐτὴν τῶν ἐσχάτων αὐτῆς, τὰ θαυμαστὰ αὐτῆς καὶ τὰ μεγάλα, ἅτινα εἶχεν ὅτε ἀξία τοῦ ἐπισκοπεῖσθαι ἐτύγχανε, κατεβίβασε καὶ εἰς ταπεινότητα ἤνεγκε, πρότερον ὑπέρογκα ὄντα καὶ μείζονα παντὸς ἐπαίνου. ἀλλὰ καὶ μετὰ ταῦτα πάντα οὐκ ἦν ὁ παραμυθούμενος τὴν τὰ μέγιστα τὴν τὰ μέγιστα αὐτῆς κατανόησον τὴν ἐμοῦ τοῦ λέγοντος ταπείνωσιν, κύριε, ἐπειδήπερ ὁ ἐχθρὸς ἐπὶ τοῖς γενομένοις τῇ πατρίδι μου μεγαλύνεται.

Καὶ μετ΄ ὀλίγα· Ζητητέον μέντοι κατὰ τοὺς τῆς ἀναγωγῆς νόμους εἰ δυνατὸν ἔν τινι τυγχάνειν ἀκαθαρσίαν οὐκ αἰτίῳ ταύτης ὅντι. ἴδωμεν δὲ καὶ τὰ πρῶτα νοήματα τοῦ Θρήνου.

ἡ τοιάδε ψυχὴ ἐκπεσοῦσα πάντως καὶ ἐν ἀΚαθαρσίᾳ ἐστίν, ἥτις ἀκαθαρσία κωλύει τὴν ἁγίαν ὀδὸν ὁδεύειν. καὶ ὥσπερ τὰ ὑποδήματα κελεύεται ὑπὸ θεοῦ ὑπολύσασθαι ἁγίῳ τόπῳ ἐπιβαίνων ὁ ἱερὸς Μωσῆς καὶ ὁ διάδοχος αὐτοῦ Ἰησοῦς, οὐ καθήκοντος περικεῖσθαι νεκρὰν δορὰν έν ἱερῷ τόπῳ τοὺς πόδας, οὕτως εἰ μέλλοι τις ὁδεύειν ἀνεμποδίστως, τάχα οὐ μόνον ὑπολύσα- σθαι, ἀλλὰ καὶ ἀποπλύνασθαι ὀφείλει τὴν ἀκαθαρσίαν τὴν γενομένην ἀπὸ τοῦ χοῦ περὶ τοὺς πόδας. καὶ οἰόμεεθά γε τούτου σύμβολον εἶναι τὸ τὸν σωτῆρα βαλόντα ὕδωρ εἰς τὸν νιπτῆρα πεπλυκέναι τοὺς πόδας τῶν μαθητῶν, λέγοντα τῷ μηδέπω συνιέντι τὸ μυστή- ριον καὶ διὰ τοῦτο κωλύοντι Πέτρῳ· «ἐὰν μὴ νίψω σε οὐκ ἔχεις μέρος μετ’ ἐμοῦ‘ «, καὶ «ὄ ἐγὼ ποιῶ, σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. οὐκοῦν δεήσει τας περὶ τούς, ἲν’ εἴπω, πόδας τῆς ψυχῆς ἀκαθαρσίαν καὶ] δεηθῆναι τοῦ Ἰησοῦ, ὃπως αὐτὴν ἀποπλύνῃ καὶ δυνηθῶμεν μέρος ἕχειν μετ’ αὐτοῦ. εἰ γὰρ παραμένοι αὒτη, ἐμπόδιόν ἐστι τὴν κατὰ τὸν ὑγιῆ λόγον ἡμᾶς βαδίζειν ὁδόν, τὸν σωτῆρα τὸν εἰπόντα· «ἐγώ εἰμι ἡ ὁδός.

About this text

Origen, Fragments on Lamentations. Original English Translation from the Greek (Klostermann).

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.