No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known. (John 1:18)
All things have been delivered to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him. (Matthew 11:27)
The only notion that pertains to the Father is "unbegotten", which is negative. The Son reveals the Father, but the Father is otherwise hidden. The Son and the Holy Spirit proceed and are sent. The Father does not proceed and is not sent. We participate in Christ's sonship by the sending of the Holy Spirit, but is any creature properly said to participate in the Father? A couple verses:
For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named. (Ephesians 3:14-15)
But you are not to be called rabbi, for you have one teacher, and you are all brethren. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called masters, for you have one master, the Christ. (Matthew 23:8-10)
The Ephesians verse says that it is from the Father that every family is named. So it seems every family has some participation in the Father. Yet there is the verse that says to call no man father, as if this name is incommunicable. Yet we do use this name to speak of our earthly and spiritual fathers; even Christ and St. Paul do this.
"The Father, when known by anyone in time, is not said to be sent; for there is no one whence He is, or from whom He proceeds." (St. Augustine, De Trinitate 4:20)
The Father, the Son, and the Holy Spirit are present in all of us who possess grace, yet only the Son and the Holy Spirit are said to be sent. For to be sent is to proceed, yet the Father proceeds not. By sending the Son and the Holy Spirit, the Father is present in us.
"The Lord said to my Lord." (Psalm 110) Pope Benedict (following Tertullian and many others) see how this verse points to the Trinity. "The Lord" is the Father and he speaks to "my Lord" who is the Son, and I who sing this Psalm am inspired by the Holy Spirit and on this account am able to bear witness to this eternal conversation. The Lord said to my Lord. It is by sending the Holy Spirit into words of the prophets, that the speech of the Father is made known. He remains in complete mystery, never coming down from his dwelling place, yet he sends his Spirit on the waters and sends his only Son, and by this he is present without being sent. Present without being sent. Who is he?
"This is my beloved Son, with whom I am well pleased." (Matthew 3:17)
When he speaks from the heavens, he speaks of his Son. Later, at the scene of the Transfiguration, he says, "This is my beloved Son, with whom I am well pleased; listen to him." (Matthew 17:5)
Listen to the Son and we will hear the Father. The voice that came from heaven: What is it? It is (if I am not mistaken) a creature which bears testimony to the Father, yet the Father is not sent as these words are heard. Rather it is a sound that points to the Christ, the only one who shows us the Father. And here is a puzzle verse:
"But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only." (Matthew 24:36)
Surely he speaks of the Son with respect to his human knowledge? I will seek St. Thomas' commentary on the matter...
Sed est quaestio hic, secundum Hieronymum, quia dicit Marcus XIII, 26: nec etiam filius hominis; ex quo videtur Arius suam haeresim confirmare, quia si pater scit quod nescit filius, ergo maior est eo.
But a question is here, according to Jerome, because Mark 13:26 says "nor even the Son of man", from which Arius seems to confirms his heresy. Because if the Father knows what the Son does not know, there he is greater.
Ideo potest dici quod filius scit, et quod dies iudicii secundum aliquam rationem determinatus est, et quidquid determinatur a Deo, suo verbo aeterno determinatur; ideo impossibile est quin verbum sciat.
Therefore it is able to be said that the Son knows, both that the day of judgment was determined according to some account, and that whatever is determined by God is determined in/by his eternal word. Therefore it is impossible that the Son know not.
Sed quare dicitur nescire? Augustinus et Hieronymus dicunt quod consuetus modus loquendi est dicere nescire aliquid, quando non facit illud scire; sicut dicitur Gen. XXII, v. 12: nunc cognovi quod timeas Deum; idest, cognoscere feci; ideo dicitur filius nescire, quia non facit scire.
But why is he said not to know? Augustine and Jerome says that it is a fit way of speaking to say that he does not know something when he does not make to know it [awkward]. Just as is said in Genesis 22:12, "Now I have known that you fear God," that is, I have made to know; therefore it is said that the Son does not know because he does not make to know.
Alio modo dicit Origenes quod Christus et Ecclesia sunt sicut caput et corpus, quia sicut caput et corpus sunt sicut una persona, ita Christus et Ecclesia. Sed Christus aliquando accipit formam Ecclesiae, ut in illo Ps. XXI, v. 2: Deus, Deus meus, respice in me, unde quod dicitur quod Christus non scit, intelligitur quod Ecclesia non scit: unde dominus, Act. I, 7: non est vestrum scire tempora vel momenta et cetera.
In another way, Origen says that Christ and the Church are just as head and body, because just as the head and the body are one person, so Christ and the Church. But Christ somewhere takes the form of the Church (just as in Psalm 22, "My God, my God, look at me, why have you forsaken me?"). Whence is said that Christ knows not, but it is understood that the Church knows not. Whence the Lord says in Acts 1:7, "It is not yours to know the time or the moment."
Notate quod dicit Augustinus quod ipse volebat ostendere ex quibusdam signis, quod adventus iudicii non possit sciri determinate, quia non determinat quodcumque tempus.
Note that Augustine says that he wants to show from certain signs, that the the coming of judgment is not able to be known determinately, because he does not determine any time. ...[he goes on and talks about the ages of the world]
It is interesting to see how Origen interprets the text. He uses one of the seven rules that St. Augustine lays down toward the end of On Christian Doctrine, about attending to the head and the body. Oh well, more thoughts later.
Showing posts with label translation. Show all posts
Showing posts with label translation. Show all posts
Saturday, August 10, 2013
Wednesday, May 22, 2013
Translation practice: Ecclesiastes and St. Jerome
The Book of Qohelet, 5:9-6:8
The greedy man will not be filled with money, and who loves riches will not take fruit from them; therefore this is vanity. Where many are the resources, many also are those who eat them. And what does this profit the possessor, except that he sees riches with his eyes? Sleep is sweet to the worker, whether he sleeps a little or a lot; however abundance of riches does allow him to sleep.
There is another base sickness which I have seen under the sun: riches wickedly kept by there owner. For they perish in the worst affliction: he begot a son who will be in the greatest poverty. Just as he came out naked from his mother's womb, so he will return, and he will take nothing with him from his labor. Utterly miserable is his sickness. How came he to return so? Therefore what profits it him to labor at the wind? He eats in darkness all the days of his life, both with many cares and with trouble and sorrow.
And so this seemed good to me: that he eat whatever and drink, and enjoy delight from his labor which he labored under the sun, for the number of the days of his life which God has given him. And this is his part. And every man to whom God gave riches and substance, he has also granted power, that he may eat of them and enjoy his part and be gladdened out of his labor. This is a gift of God. For he will not remember the days of his life, by which God would take his heart by delights.
There is another evil which I have seen under the sun, and the same happens often to men: A man to which God has given riches and substance and honor, and nothing is lacking to his life from those which he desires; yet God has not granted that he may eat from it, but a foreign man will devout it. This is vanity and a great misery.
If he begot a hundred something children and lived many years and had many days of life, and his soul did not use the goods of his substance and lacked a funeral: about this I I pronounce that it would be better if he had been prematurely born. For he comes to nothing and proceeds to darkness and his name will be destroyed in oblivion. He does not see the sun and does not know the difference between good and evil. Even if he lived two thousand years but did not come to enjoy his goods, do not all hurry on to one place?
All the labor of man is in his mouth, but his soul is not filled. Who has greater wisdom than a fool? And who is poor except he who heads to that place?
---
From the Commentary of St. Jerome the Priest on Ecclesiastes
"Every man to which God has given riches and substance, he also conceded to him that he may eat from them and take is part and enjoy of his labor. This is a gift of God. For he will not remember the days of his life, for God occupies his heart in joy." For his comparison, who eats his resources in the darkness of cares and carries along his life's weariness to die, he says it is better to be him who enjoys present things. For in that there is actually a little delight in enjoying; but in the other there is only great anxiety. And he returns to causes, by which he is able to enjoy the gift of God in riches. For "he will not remember the days of his life."
God calls him in the joy of his heart: he will not be in sorrow, will not be vexed by knowledge, and he is charmed by joy and pleasure for the present. But better (as the Apostle says) is the spiritual food and spiritual drink given by the Lord in order to understand and see goodness in his every work, because we are able to contemplate good things by enormous labor and true study. And this is our part, that we rejoice in our study and labor. Which, although it is good, yet "until Christ manifests our life," it is not yet completely good.
"Every labor of man is in his mouth, and his soul will not even be filled. For what is greater for a wise man than for a fool? What is for a poor man except to know that he goes against life?" Every thing which man works on in this world is consumed by the mouth, rubbed away by teeth and is given to be scattered by the wind. And when he is delighted a little in the throat, as long as he seems to be bestowed pleasure, so long is he contained in the throat.
And after all this, his soul is not fill up with eating. Either he desires, that he may eat, that both the wise and poor man be unable to eat without food, he seeks nothing else except that he may be able to sustain the organ pipe of his little body and not perish by starvation; or that the soul take no usefulness from the refreshment of his body, and food for both the wise man and the fool is common and the poor man goes to that place where he examines his resources.
However this is better to understand about the Ecclesiastic Man, who is learned in heavenly writings, that he has every labor "in his and mouth and his soul will not be filled," as long as desires to learn always. And in this he has more wisdom than the fool; because when he thinks himself to be a poor man (the poor man called "blessed" in the Gospel) he speeds on to comprehend those which are of life, and walkes about the strict and narrow way which leads to life, and is poor from evil works, and knows where to find Christ, who is life, and there remains.
The greedy man will not be filled with money, and who loves riches will not take fruit from them; therefore this is vanity. Where many are the resources, many also are those who eat them. And what does this profit the possessor, except that he sees riches with his eyes? Sleep is sweet to the worker, whether he sleeps a little or a lot; however abundance of riches does allow him to sleep.
There is another base sickness which I have seen under the sun: riches wickedly kept by there owner. For they perish in the worst affliction: he begot a son who will be in the greatest poverty. Just as he came out naked from his mother's womb, so he will return, and he will take nothing with him from his labor. Utterly miserable is his sickness. How came he to return so? Therefore what profits it him to labor at the wind? He eats in darkness all the days of his life, both with many cares and with trouble and sorrow.
And so this seemed good to me: that he eat whatever and drink, and enjoy delight from his labor which he labored under the sun, for the number of the days of his life which God has given him. And this is his part. And every man to whom God gave riches and substance, he has also granted power, that he may eat of them and enjoy his part and be gladdened out of his labor. This is a gift of God. For he will not remember the days of his life, by which God would take his heart by delights.
There is another evil which I have seen under the sun, and the same happens often to men: A man to which God has given riches and substance and honor, and nothing is lacking to his life from those which he desires; yet God has not granted that he may eat from it, but a foreign man will devout it. This is vanity and a great misery.
If he begot a hundred something children and lived many years and had many days of life, and his soul did not use the goods of his substance and lacked a funeral: about this I I pronounce that it would be better if he had been prematurely born. For he comes to nothing and proceeds to darkness and his name will be destroyed in oblivion. He does not see the sun and does not know the difference between good and evil. Even if he lived two thousand years but did not come to enjoy his goods, do not all hurry on to one place?
All the labor of man is in his mouth, but his soul is not filled. Who has greater wisdom than a fool? And who is poor except he who heads to that place?
---
From the Commentary of St. Jerome the Priest on Ecclesiastes
"Every man to which God has given riches and substance, he also conceded to him that he may eat from them and take is part and enjoy of his labor. This is a gift of God. For he will not remember the days of his life, for God occupies his heart in joy." For his comparison, who eats his resources in the darkness of cares and carries along his life's weariness to die, he says it is better to be him who enjoys present things. For in that there is actually a little delight in enjoying; but in the other there is only great anxiety. And he returns to causes, by which he is able to enjoy the gift of God in riches. For "he will not remember the days of his life."
God calls him in the joy of his heart: he will not be in sorrow, will not be vexed by knowledge, and he is charmed by joy and pleasure for the present. But better (as the Apostle says) is the spiritual food and spiritual drink given by the Lord in order to understand and see goodness in his every work, because we are able to contemplate good things by enormous labor and true study. And this is our part, that we rejoice in our study and labor. Which, although it is good, yet "until Christ manifests our life," it is not yet completely good.
"Every labor of man is in his mouth, and his soul will not even be filled. For what is greater for a wise man than for a fool? What is for a poor man except to know that he goes against life?" Every thing which man works on in this world is consumed by the mouth, rubbed away by teeth and is given to be scattered by the wind. And when he is delighted a little in the throat, as long as he seems to be bestowed pleasure, so long is he contained in the throat.
And after all this, his soul is not fill up with eating. Either he desires, that he may eat, that both the wise and poor man be unable to eat without food, he seeks nothing else except that he may be able to sustain the organ pipe of his little body and not perish by starvation; or that the soul take no usefulness from the refreshment of his body, and food for both the wise man and the fool is common and the poor man goes to that place where he examines his resources.
However this is better to understand about the Ecclesiastic Man, who is learned in heavenly writings, that he has every labor "in his and mouth and his soul will not be filled," as long as desires to learn always. And in this he has more wisdom than the fool; because when he thinks himself to be a poor man (the poor man called "blessed" in the Gospel) he speeds on to comprehend those which are of life, and walkes about the strict and narrow way which leads to life, and is poor from evil works, and knows where to find Christ, who is life, and there remains.
Thursday, May 16, 2013
Translating Cyril
I've been trying to pray the Liturgy of the Hours in Latin for the last few months. The Psalms and Canticles are not too difficult since they use many of the same words and are often repeated. The most difficult section to read is the second reading in Office of Readings which is usually taken from the Church Fathers. Here's an attempt at translating one of them from the Latin (though he originally wrote in Greek). Some of the passages are awkwardly long and could probably be translated better:
From the Commentary of St. Cyril of Alexandria the bishop on the Gospel of John
(Book 10: PG 74, 434)
If I do not go away, the Paraclete will not come to you.
All things were completed which were to be dispensed on the earth; but it was altogether necessary that we come to be partners and sharers of the nature of the divine Word, or, our lives left behind, transformed into something else and established for the newness of pious conversation; which otherwise than by participation of the Holy Spirit is not able to come to be.
However the most oppurtune time for the mission of the Spirit, and its passing into us, that was following the departure of Christ our savior.
For as long as Christ was still conversing with the faithful in the flesh, he was appearing to all men (as I suppose) a giver of good. In truth, when the time and necessity of ascending to the heavenly Father, how was it not necessary for him to be with his worshipers through the Spirit; and through faith to dwell in their hearts, that, having himself in us, we would declare with faith: "Abba, Father," and that we would easily hasten to every power, and thereafter we would be found unconquered against the traps of the devil and the insults of men, that we may have the one who is an omnipotent Spirit?
For what transforms them into another certain condition, those in whom the Spirit will come to be and inhabit, and restores them unto the newness of life? Is it not easy to make clear to anyone with the witnesses from the old and new Scriptures?
Of course, godlike Samuel, when he made words for Saul, saying: The Spirit of the Lord will come upon you, and you will turn into another man. However Blessed Paul says: But all of us, looking upon the glory of the Lord with uncovered face, are transformed into the same image from glory to glory, as from the Spirit of the Lord. However the Lord is Spirit.
Do you see that in a certain way the Spirit transforms those in whom it dwells into another image? For it easily transfers them from the sense of earthly things into looking only upon those which are in heaven, and from unwarlike timidity to strenuous and most generous power of soul. But there is no doubt that we are the disciples so affected and confirmed by the Spirit, that they may not be conquered by the assaults of persecutors, but tenaciously adhere to love in Christ.
Therefore, true is what the Savior says: It is expedient for you that I should return to the heavens. For that time was for the descending of the Spirit.
From the Commentary of St. Cyril of Alexandria the bishop on the Gospel of John
(Book 10: PG 74, 434)
If I do not go away, the Paraclete will not come to you.
All things were completed which were to be dispensed on the earth; but it was altogether necessary that we come to be partners and sharers of the nature of the divine Word, or, our lives left behind, transformed into something else and established for the newness of pious conversation; which otherwise than by participation of the Holy Spirit is not able to come to be.
However the most oppurtune time for the mission of the Spirit, and its passing into us, that was following the departure of Christ our savior.
For as long as Christ was still conversing with the faithful in the flesh, he was appearing to all men (as I suppose) a giver of good. In truth, when the time and necessity of ascending to the heavenly Father, how was it not necessary for him to be with his worshipers through the Spirit; and through faith to dwell in their hearts, that, having himself in us, we would declare with faith: "Abba, Father," and that we would easily hasten to every power, and thereafter we would be found unconquered against the traps of the devil and the insults of men, that we may have the one who is an omnipotent Spirit?
For what transforms them into another certain condition, those in whom the Spirit will come to be and inhabit, and restores them unto the newness of life? Is it not easy to make clear to anyone with the witnesses from the old and new Scriptures?
Of course, godlike Samuel, when he made words for Saul, saying: The Spirit of the Lord will come upon you, and you will turn into another man. However Blessed Paul says: But all of us, looking upon the glory of the Lord with uncovered face, are transformed into the same image from glory to glory, as from the Spirit of the Lord. However the Lord is Spirit.
Do you see that in a certain way the Spirit transforms those in whom it dwells into another image? For it easily transfers them from the sense of earthly things into looking only upon those which are in heaven, and from unwarlike timidity to strenuous and most generous power of soul. But there is no doubt that we are the disciples so affected and confirmed by the Spirit, that they may not be conquered by the assaults of persecutors, but tenaciously adhere to love in Christ.
Therefore, true is what the Savior says: It is expedient for you that I should return to the heavens. For that time was for the descending of the Spirit.
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