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Technische verwerking bevestigt geen inhoudelijke beoordeling of toestemming voor openbare publicatie.

record_key: b9755fc7dbe831a001bc3d3e6a908c5001139cb068876c3b542d4f6fb9a924a3
origineel ID: pg70561-f1206 · verwerkingsstatus: Verwerkt, inhoudelijk nog niet beoordeeld · teksthash: 5452abf96cd0e818da5a54a99d7c75e28ae60b41d469d8cb4c42b1b1972c2628 · 18 tekens

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Cf. Matt. xvii. 9.

Versies (5)

Versie 4ee5d8937c316872fb373b7404712827851a7c17448f93888e3c219526e0a8f3
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Versie 6112e7505232af5c2de53c19798ac861c3df05c5fc3fa9a6e7fdc2a79fd047e6
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Versie 93e96f3399b80c14e816d5ad99856eb3251d6b53baca3a72e4d36ad368aaf0d5
{"author":null,"backreferences":[{"context_html":"<p class=\"c005\">Although the Jew, then, may offer no defence for himself\r\nin the instances of Ezekiel and Isaiah, when we compare\r\n<span class=\"pageno\" id=\"Page_448\">448</span>the opening of the heavens to Jesus, and the voice that\r\nwas heard by Him, to the similar cases which we find recorded\r\nin Ezekiel and Isaiah, or any other of the prophets,\r\nwe nevertheless, so far as we can, shall support our position,\r\nmaintaining that, as it is a matter of belief that in a <i>dream</i>\r\nimpressions have been brought before the minds of many,\r\nsome relating to divine things, and others to future events of\r\nthis life, and this either with clearness or in an enigmatic\r\nmanner,—a fact which is manifest to all who accept the\r\ndoctrine of providence; so how is it absurd to say that the\r\nmind which could receive impressions in a <i>dream</i> should be\r\nimpressed also in a waking vision, for the benefit either of\r\nhim on whom the impressions are made, or of those who are\r\nto hear the account of them from him? And as in a dream\r\nwe fancy that we hear, and that the organs of hearing are\r\nactually impressed, and that we see with our eyes—although\r\nneither the bodily organs of sight nor hearing are affected,\r\nbut it is the mind alone which has these sensations—so there\r\nis no absurdity in believing that similar things occurred to\r\nthe prophets, when it is recorded that they witnessed occurrences\r\nof a rather wonderful kind, as when they either heard\r\nthe words of the Lord or beheld the heavens opened. For\r\nI do not suppose that the visible heaven was actually opened,\r\nand its physical structure divided, in order that Ezekiel\r\nmight be able to record such an occurrence. Should not,\r\ntherefore, the same be believed of the Saviour by every\r\nintelligent hearer of the Gospels?—although such an occurrence\r\nmay be a stumbling-block to the simple, who in their\r\nsimplicity would set the whole world in movement, and\r\nsplit in sunder the compact and mighty body of the whole\r\nheavens. But he who examines such matters more profoundly\r\nwill say, that there being, as the Scripture calls it, a\r\nkind of general divine perception which the blessed man alone\r\nknows how to discover, according to the saying of Solomon,\r\n“Thou shalt find the knowledge of God;”<a id=\"r1196\"></a><a class=\"c007 pginternal\" href=\"#f1196\"><sup>[1196]</sup></a> and as there\r\nare various forms of this perceptive power, such as a faculty\r\nof vision which can naturally see things that are better than\r\n<span class=\"pageno\" id=\"Page_449\">449</span>bodies, among which are ranked the cherubim and seraphim;\r\nand a faculty of hearing which can perceive voices which\r\nhave not their being in the air; and a sense of taste which\r\ncan make use of living bread that has come down from\r\nheaven, and that giveth life unto the world; and so also a\r\nsense of smelling, which scents such things as leads Paul to\r\nsay that he is a sweet savour of Christ unto God;<a id=\"r1197\"></a><a class=\"c007 pginternal\" href=\"#f1197\"><sup>[1197]</sup></a> and a\r\nsense of touch, by which John says that he “handled with his\r\nhands of the Word of life;”<a id=\"r1198\"></a><a class=\"c007 pginternal\" href=\"#f1198\"><sup>[1198]</sup></a>—the blessed prophets having\r\ndiscovered this divine perception, and seeing and hearing in\r\nthis divine manner, and tasting likewise, and smelling, so\r\nto speak, with no sensible organs of perception, and laying\r\nhold on the Logos by faith, so that a healing effluence from\r\nit comes upon them, saw in this manner what they record as\r\nhaving seen, and heard what they say they heard, and were\r\naffected in a similar manner to what they describe when\r\neating the roll of a book that was given them.<a id=\"r1199\"></a><a class=\"c007 pginternal\" href=\"#f1199\"><sup>[1199]</sup></a> And so also\r\nIsaac smelled the savour of his son’s divine garments,<a id=\"r1200\"></a><a class=\"c007 pginternal\" href=\"#f1200\"><sup>[1200]</sup></a> and\r\nadded to the spiritual blessing these words: “See, the savour\r\nof my son is as the savour of a full field which the Lord\r\nblessed.”<a id=\"r1201\"></a><a class=\"c007 pginternal\" href=\"#f1201\"><sup>[1201]</sup></a> And similarly to this, and more as a matter to be\r\nunderstood by the mind than to be perceived by the senses,\r\nJesus touched the leper,<a id=\"r1202\"></a><a class=\"c007 pginternal\" href=\"#f1202\"><sup>[1202]</sup></a> to cleanse him, as I think, in a two-fold\r\nsense,—freeing him not only, as the multitude heard,\r\nfrom the visible leprosy by visible contact, but also from that\r\nother leprosy, by His truly divine touch. It is in this way,\r\naccordingly, that John testifies when he says, “I beheld the\r\nSpirit descending from heaven like a dove, and it abode upon\r\nHim. And I knew Him not; but He that sent me to baptize\r\nwith water, the same said to me, Upon whom you will see\r\nthe Spirit descending, and abiding on Him, the same is He\r\nthat baptizeth with the Holy Ghost. And I saw, and bear\r\nwitness, that this is the Son of God.”<a id=\"r1203\"></a><a class=\"c007 pginternal\" href=\"#f1203\"><sup>[1203]</sup></a> Now it was to Jesus\r\nthat the heavens were opened; and on that occasion no one\r\nexcept John is recorded to have seen them opened. But\r\n<span class=\"pageno\" id=\"Page_450\">450</span>with respect to this opening of the heavens, the Saviour,\r\nforetelling to His disciples that it would happen, and that\r\nthey would see it, says, “Verily, verily, I say unto you, Ye\r\nshall see the heavens opened, and the angels of God ascending\r\nand descending upon the Son of man.”<a id=\"r1204\"></a><a class=\"c007 pginternal\" href=\"#f1204\"><sup>[1204]</sup></a> And so Paul\r\nwas carried away into the third heaven, having previously seen\r\nit opened, since he was a disciple of Jesus. It does not, however,\r\nbelong to our present object to explain why Paul says,\r\n“Whether in the body, I know not; or whether out of the\r\nbody, I know not: God knoweth.”<a id=\"r1205\"></a><a class=\"c007 pginternal\" href=\"#f1205\"><sup>[1205]</sup></a> But I shall add to my\r\nargument even those very points which Celsus imagines, viz.\r\nthat Jesus Himself related the account of the opening of the\r\nheavens, and the descent of the Holy Spirit upon Him at the\r\nJordan in the form of a dove, although the Scripture does\r\nnot assert that He said that He saw it. For this great man\r\ndid not perceive that it was not in keeping with Him who\r\ncommanded His disciples on the occasion of the vision on the\r\nmount, “Tell what ye have seen to no man, until the Son of\r\nman be risen from the dead,”<a id=\"r1206\"></a><a class=\"c007 pginternal\" href=\"#f1206\"><sup>[1206]</sup></a> to have related to His disciples\r\nwhat was seen and heard by John at the Jordan. For\r\nit may be observed as a trait of the character of Jesus, that\r\nHe on all occasions avoided unnecessary talk about Himself;\r\nand on that account said, “If I speak of myself, my\r\nwitness is not true.”<a id=\"r1207\"></a><a class=\"c007 pginternal\" href=\"#f1207\"><sup>[1207]</sup></a> And since He avoided unnecessary\r\ntalk about Himself, and preferred to show by acts rather\r\nthan words that He was the Christ, the Jews for that\r\nreason said to Him, “If thou art the Christ, tell us plainly.”<a id=\"r1208\"></a><a class=\"c007 pginternal\" href=\"#f1208\"><sup>[1208]</sup></a>\r\nAnd as it is a Jew who, in the work of Celsus, uses the language\r\nto Jesus regarding the appearance of the Holy Spirit\r\nin the form of a dove, “This is your own testimony, unsupported\r\nsave by one of those who were sharers of your punishment,\r\nwhom you adduce,” it is necessary for us to show him\r\nthat such a statement is not appropriately placed in the\r\nmouth of a Jew. For the Jews do not connect John with\r\nJesus, nor the punishment of John with that of Christ. And\r\nby this instance, this man who boasts of universal knowledge\r\n<span class=\"pageno\" id=\"Page_451\">451</span>is convicted of not knowing what words he ought to ascribe to\r\na Jew engaged in a disputation with Jesus.</p>","headings":["The Writings of Origen, Vol. 1 of 2","ORIGEN CONTRA CELSUM.","ORIGEN AGAINST CELSUS. 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Versie d7813f52004fb77e30af9cf11a0442cd21f573fbf1975f8d68e6e1a5592d98b4
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