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Extra resources for Hermeneutical Procedure and Theological Method in Origen’s Exegesis
J. Pelikan, The Emergence of the Catholic Tradition (Chicago, 1971) p. 155. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 2/19/15 10:07 PM Origen's Practice of Exegesis 31 Their different formulations of the journey of the soul are organized around common features given in the Psalm itself. First, it is the title of the Psalm which provides the occasion to discuss the subject matter of the Psalm in terms of a particular concept for the journey of the soul.
The decisive step is clearly the second one. In the description of the attitude of the one who prays these words, Origen describes both the Psalmist and the hearer, through an identity which they have in common. ' In answering the question - who is praying? - Origen chooses an identity which both the Psalmist and the hearer have in common. In this case it is that of the penitent. The identity which both the Psalmist and the hearers have in common, is the identity of the sinner who prays. It is this identity which makes it possible for Origen to explore the state of the sinner's soul through the Psalm, and in that exploration chart a way for all following sinners, his hearers.
He proves that rebuke is a punishment for sin by its painfulness. He demonstrates this by describing the bitter and angry response of those who were rebuked by Isaiah, Jeremiah, Zechariah and Christ. Then he turns to the apostle to show how rebuke ought to be accepted. Those who were rebuked at Corinth, although the censure was so severe that they were excluded from the congregation, endured it patiently and were then restored in love. Then Origen speaks in the first person, of how we suffer when we are rebuked - we who cannot bear the anger of the bishop's rebuke, how could we endure it if God confronted us in anger?