Over at his blog, Alex Poulos has posted an interesting translation of Origen’s sermon on Psalm 78 (LXX 77). The issue at hand for Origen involves the first verse: “I shall open my mouth in parables, I shall speak riddles as from the beginning.” This is quoted in Matt 13.35 and the problem is that Origen’s text of Matthew attributes this not to a prophet generically, but to Isaiah specifically. This is the reading found today in 01*, Θ, f1, 13, 33, pc. Origen explains this as a simple scribal mistake:It’s likely that one of the very first scribes found the text, “so that what was said through the prophet Asaph,” and supposed that it was an error because he did not realize that Asaph was a prophet. This caused him rashly to write “Isaiah” instead of “Asaph” because of his unfamiliarity with the prophet’s name.But then he goes on to discuss the theological cause of textual corruption.
Now it must be said that the devil generally plots against living creatures and plans to divide the churches, to contrive heresies and schisms, and to produce countless stumbling blocks among men. It’s no surprise, then, that he also plots against the scriptures. Since our salvation is through them, he contrives to introduce discrepancies among them, so that through these discrepancies readers might be scandalized. Which are we to heed, this one or that one? You know all that we have labored over for God and for his grace, in juxtaposing the Hebrew text and the other editions to ascertain the proper correction of these mistakes. He will also grant aid in all that we want to do about the rest.
He proceeds, in Augustinian fashion (cf. ch. 1 §3 here), to say that such obvious mistakes must be attributed to our ignorance or to scribes, but not to God.
Now one must acknowledge this, that if someone ever proposes something as a contradiction in the scripture, we must not regard these as contradictions, as we know that either we don’t understand something or a scribal error has occurred...This does not, however, mean that Origen is in favor of “correcting” any problems he finds in the text. Rather, he says
So we see that the devil plots against the scriptures, but we must not, therefore, rashly resort to correcting the text. For Marcion suffered from something of this sort in supposing that the scriptures were in error and that the devil had brought about additions. So he entrusted himself with the task of correcting the scripture. In so doing, he cut out from the foundations necessary parts of the gospels, like the birth of the savior, and countless others, like the visions and prophecies, and necessary parts of the apostle.Perhaps most interestingly, he suggests that because of such tampering with the text, one might be better off trusting God first for what they learn of him in nature and in the church than what they read of him in Scripture:
As such, it’s reasonable for one to have faith in the maker of heaven and earth and all within them more because of the universe and the order in it, than because of the scriptures. Likewise, it’s reasonable for one to believe in Christ Jesus more because of the clear display of his power in the churches, and from the multitude of the might he shows in ruling the world, than because the scriptures. Only afterwards should one then come to the scriptures, and even then, one should ask again for grace from God, so that we don’t misunderstand what has been written.Clearly, Origen does not intend to demean the importance of the Scriptures through which, he says, “our salvation comes.” It seems rather that Scripture is placed second in terms of epistemology. Perhaps modern advances in textual criticism would have encouraged Origen to change his tune on this, but who knows.
You can read the whole text and Alex’s thoughts on it here.