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Origen, son of the martyr Leonides, oldest in a family of seven children was born probably at Alexandria 184/85 and died probably in Tyre 253/54 after imprisonment and torture during the Decian persecution. Surnamed "man of steel" Origen was an outstanding theologian of the early Greek-speaking Church, a man of the virtue and a genius with a prodigious capacity for work, an excellent teacher to whose lectures students flocked "and did not give him time to breathe for one bath of pupils after another kept frequenting from morn till night his lecture-room" (Eusebius, H.E. 6, 15).As an author Origen surpasses all the writers of the Early Church in literary output. A list complied by Eusebius, now unfortunately lost, credited Origen with some 2000 books. Even a far shorter list known to St. Jerome and mentioned by him in his Letter To Paula giving the number of 786 works is still impressive. Jerome then goes on to add some reflections. "Do you see the Greeks and Latins outstripped by the work of one man? Who could ever read all that he wrote? What reward did he receive for this exertion? He is condemned by bishop Demetrius; except for the bishops of Palestine, Arabia, Phoenicia and Achaia the world concurs in his condemnation. Rome itself convokes an assembly against this man not because of novelty of teachings, not because of heresy as now mad dogs pretend against him, but because they could not bear the fame of his eloquence and learning and were considered speechless when he spoke". (Corpus scriptorum ecclesiasticorum latinorum, vol.54, pp.253-59).Origen's chief aim was to be an interpreter of the Scriptures. To this end he composed scientific commentaries on various books of the Old and New Testaments, homilies, and short exegetical notes. The translations presented here belong to the second category. Though he did not reject the literal sense of Scripture Origen here is more intent upon the spiritual meanings of passages selected from Genesis and Exodus.

Homilies From the Heart: Year C

This new translation of Origen's Homilies on Leviticus may be read as a companion to Ronald E. Heine's translation of Origen's Homilies on Genesis and Exodus, volume 71 in the Fathers of the Church series. Both volumes reveal Origen's tenacious belief that, although the meaning of Scripture was threefold, that is, literal, moral, and spiritual, the most important interpretation was the spiritual.The Homilies on Leviticus were delivered during a three-year cycle between 238 and 244 in Alexandria where Origen was a brilliant teacher, theologian, churchman, and exegete until his imprisonment and torture under Decian and his reluctant death in Tyre in 253/254. They were translated by Rufinus, who admitted to having changed the text by condensing the homilies and, at the same time, expanding some of the explanations. Nevertheless they provide valuable insights on the third-century Church, touching on topics of conversion from sin, works of piety, baptism, Lent and fasting, the ordination of a priest, and the process of Christian discipline. Perhaps Origen's most significant theological contribution, however, is his doctrine of the Trinity which influenced the Trinitarian debates of the fourth and fifth centuries.Origen was the most prolific write of all the writers of the Early Church. Eusebius numbers his books at 2000, and St. Jerome writes of 786 works. But Origen's chief aim, as an interpreter of the Scriptures, was to draw out the historical meaning of the text and communicate that wisdom of perception to his flock. It was this that inspired his profound spiritual interpretation in the Homilies on Leviticus so finely translated in this volume.

Origen of Alexandria (185-254), one of the most prolific authors of antiquity and arguably the most important and influential pre-Nicene Christian theologian, was a man of deep learning and holiness of life. Regrettably, many of his works are no longer extant, in part due to the condemnation of his ideas by the Fifth Ecumenical Council in 553. The condemnation, however, took little account of his historical circumstances and the tentative nature of his speculations. The anathemas were more likely directed toward sixth-century Origenist views than to the views of Origen himself, though clearly he expounded some views that would be judged unacceptable today. Origen's numerous homilies provide the oldest surviving corpus of Christian sermons and shaped exegesis for succeeding centuries. With Jerome he was one of the early church's great critical and literal exegetes. Devoutly he sought to develop a spiritual exegesis of the Old Testament grounded in the revelation of Jesus Christ. The Homilies on Numbers presented here offer a splendid example of his spiritual interpretation of Old Testament texts. He asks, What foreshadowing, what warning, what instruction, what encouragement, reproof, correction or exhortation, do we find in the narratives of Numbers for our benefit as Christians? Here, based on Baehren's critical Latin text, is the first English edition of these homilies, ably translated with explanatory notes by Thomas P. Scheck.

John Chrysostom, called the "golden-mouthed" for his eloquent preaching, continues in this second volume of the sixty-seven Genesis homilies to provide instruction for the moral reformation of the Christians of Antioch. He continues in Homily 18 with Genesis 3 and finishes in Homily 45 with Genesis 20. They seem to have been delivered perhaps as early as 385, half just before and during Lent and the remainder, from Homily 33 onward, after Pentecost.That Chrysostom favored Antiochene exegesis is clear from his exhortation at the beginning of Homily 20 to "take up the thread of the reading and apply...the teaching from the passage." "You see," he writes, "there is not even a syllable or even one letter contained in Scripture which does not have great treasure concealed in its depth." He artfully interprets the literal spiritual meaning of this treasure for his congregation through inspiring and colorful exegesis.It was Chrysostom's pastoral responsibility to guide his congregation by means of homiletic exegesis. He urged his listeners to take note of the instruction and to give attention to the correction of their own daily lives so as to "proceed to the enjoyment of salvation." The theme of the good man Noe, who remained unaffected by the universal decline of mankind into wickedness, provides the example for the moral improvement of his listeners in Homilies 23-29, as does the hospitality of Abraham in Homilies 41-45.The Genesis homilies reveal Chrysostom as commentator, preacher, moralist, and profoundly theological and precise exegete of Scripture, the truth of which he teaches for the betterment of this congregation.

These homilies are engrossing, challenging, heartwarming, and wonderful. This is a great gift book for parish priest and a great read for all who love to break open the word.

Few ancient Christian authors attempted anything like a complete commentary on the Gospel of John, among them Origen, John Chrysostom and Augustine. Of these, Augustine's must count as the greatest. Unlike Origen's, it has come down to us in its entirety and of the others that remain it is certainly the most theologically profound. John's gospel allows Augustine to range broadly over themes that were his life's work -- the Trinity, the person of Christ, the nature of the Church and its sacraments, the fulfillment of the divine plan. The 124 homilies that constitute Augustine's commentary, however, are masterpieces not only of theological profundity but also of pastoral engagement. In the question-and-answer style that he frequently employs, for example, one can sense Augustine's real awareness of his congregation's struggles with the gospel text. And the congregation's response to Augustine, which he frequently alludes to, is an indication of the success of his dialogical preaching style. The Johannine literature drew out the best in Augustine. The Homilies on the Gospel of John are the indispensible complement to The Homilies on the First Epistle of John, recently published in this series and they should be a part of any serious theological library.

St. John Chrysostom was an eloquent speaker and well-loved Christian clergyman. St. John took a more literal interpretation of Scripture, and much of his work focused on practical aspects of Christianity, particularly what is now called social justice. He advocated for the poor, and challenged abuses of authority.

I met Father George in Orting, Washington at St. Cosmos and Damian Catholic Church. Each Sunday I would listen to his homilies and the stories he told as they related to the sacred scripture reading. His stories always touched my heart. The stories all contained practical tips, advice and suggestions in becoming a better person. He knew life was tough and that we would have problems in this life but his words of love and encouragement always made me feel God's love and mercy. He knew we were all sinners and unworthy but he always reminded us how much God loves us and how he died for our sins on the cross so we could have eternal life with him. The stories were easy to remember and oftentimes I found myself retelling the stories to friends and family members who were in need of comforting words. I found sharing these stories was also an easy way to tell others about our loving and merciful God.

Print on Demand. This book delves into a collection of insightful homilies, focusing primarily on the Gospel of Matthew. These homilies, delivered by a renowned Archbishop of Constantinople, offer a profound exploration of the scripture's meaning and significance. Set within the context of early Christianity before the East-West Schism, the author provides a unique perspective on the life and teachings of Jesus Christ. The book delves into key theological concepts, such as the dual nature of Christ as both human and divine, the role of the Old Testament in understanding the New Covenant, and the profound implications of Christ's incarnation for humanity's salvation. The author's insightful commentary sheds light on the historical and cultural context of the Gospels, addressing apparent discrepancies and emphasizing the underlying harmony between the different accounts. The book explores themes of faith, redemption, and the establishment of a new spiritual kingdom, offering readers a deeper understanding of the transformative power of Christ's message. By illuminating the richness and depth of the Gospel of Matthew, this book provides valuable insights into the foundations of Christian faith and its enduring relevance in the lives of believers. This book is a reproduction of an important historical work, digitally reconstructed using state-of-the-art technology to preserve the original format. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in the book.

Origen of Alexandria (185-254), one of the most prolific authors of antiquity and arguably the most important and influential pre-Nicene Christian theologian, was a man of deep learning and holiness of life. Regrettably, many of his works are no longer extant, in part due to the condemnation of his ideas by the Fifth Ecumenical Council in 553. The condemnation, however, took little account of his historical circumstances and the tentative nature of his speculations. The anathemas were more likely directed toward sixth-century Origenist views than to the views of Origen himself, though clearly he expounded some views that would be judged unacceptable today. Origen's numerous homilies provide the oldest surviving corpus of Christian sermons and shaped exegesis for succeeding centuries. With Jerome he was one of the early church's great critical and literal exegetes. Devoutly he sought to develop a spiritual exegesis of the Old Testament grounded in the revelation of Jesus Christ. The Homilies on Numbers presented here offer a splendid example of his spiritual interpretation of Old Testament texts. He asks, What foreshadowing, what warning, what instruction, what encouragement, reproof, correction or exhortation, do we find in the narratives of Numbers for our benefit as Christians? Here, based on Baehren's critical Latin text, is the first English edition of these homilies, ably translated with explanatory notes by Thomas P. Scheck.

The word homily comes from the Latin word homo, which means people. The ending ly means to share with. What is shared with the people in a homily is the Word of God. A speech is a talk delivered to an audience for a particular purpose of some sort, but homilies are much more than that. They are meant to transform, rather than just inform and entertain.

Saint Augustine’s ten homilies on the First Epistle of John are among his greatest and most influential works. John and Augustine both develop the same central theme – love --and in these homilies Augustine uses John’s epistle as a point of departure for exploring the meaning and implications of love with his customary profundity, passion and analytic rigor. As with John, a context of dissension and conflict within the Christian community (the Donatist breakaway from Catholic unity), gives his preaching a tone of urgency and poignancy. Anyone who reads these homilies, universally viewed as classics, cannot fail to be moved and challenged both intellectually and emotionally.

As a commentary on the Acts of the Apostles, this Work stands alone among the writings of the first ten centuries. The Expositions of St. Clement of Alexandria (in the Hypotyposes), of Origen, of Diodorus of Tarsus, and St. Chrysostom's teacher, Theodore of Mopsuestia, as well as of Ammonius and others whose materials are used in the Catena, have perished. Those who are acquainted with the characteristic qualities of St. Chrysostom's exegesis, will perceive here also the same excellencies which mark his other expository works-especially the clear and full exposition of the historical sense, and the exact appreciation of the rhetorical momenta in the discourses of St. Peter, St. Stephen, St. James and St. Paul, as recorded in the Acts.

'I have spent all my life in this monastery', wrote Bede from his isolated Northumbrian cell, 'applying myself entirely to the study of the Scriptures...I have made it my business, for my own benefit and that of my brothers, to make brief extracts from the works of the Venerable fathers on the holy Scripture, or to add notes of my own to clarify their sense and interpretation.'From the eighth to the fifteenth centuries, Bede's authority as a scriptural exegete was second only to that of the Doctors of the Latin Church. His influence was enormous. Yet modern readers associate this remarkable scholar-monk only with his History of the English Church and Nation and ignore the works he saw as his chief accomplishment.

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Thirty-nine of Origen's homilies on the Gospel of Luke survive in Jerome's Latin translation. Origen preached them in Caesarea, perhaps around 234 or 240, to a congregation of catechumens and faithful. Most of the homilies are short; on average, they treat about six verses of the Gospel and would have lasted between eight and twelve minutes. The first thirty-three homilies treat chapters one through four of Luke's Gospel; the remaining six treat passages from the tenth to the twentieth chapters.Origen's homilies are the only extant patristic writing devoted to Luke's Gospel before Ambrose's Exposition on Luke, written ca. 390 (and Ambrose himself followed Oorigen, sometimes quite closely). Homilies 1 to 20 also constitute the only existing commentary from the pre-Nicene Church on either Infancy Narrative. Several hundred fragments of Origen's homilies and commentary on Luke also survive, mostly in Greek.Henri de Lubac formulated the important principle, "Observe Origen at work," and Origen's writings on Luke's Gospel are an intriguing place to do that. Origen, the champion of spiritual interpretation, regulary beings with a painfully literal reading of the text. His first unit of understanding is the word, and often the key that unlocks the meaning of a word in the Bible for him is the use of that same word elsewhere in Scripture. Origen assumed that each word had a meaning that is both profound and relevant to the reader―for the Holy Spirit is never trite and what the Holy Spirit says must always touch the hearer.This volume, the first English translation of the extant homilies and of fragments from the commentary on Luke, is an important addition to the growing body of Origen's work now available in English.

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