Difference between revisions of "Origen" - New World Encyclopedia
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| − | '''Origen''' ([[Greek language|Greek]]: {{polytonic|Ὠριγένης}}, ''ca''. | + | '''Origen''' ([[Greek language|Greek]]: {{polytonic|Ὠριγένης}}, ''ca''. 185–''ca''. 254) was a Christian scholar and [[theology|theologian]], one of the most distinguished of the early [[Christianity|Christian]] Church (though not ultimately considered a [[Church father|Father]] of the Church, due to lingering questions of orthodoxy in the latter part of his life). He is thought to have been born at [[Alexandria]], and died at [[Caesarea]]. His writings are important as one of the first serious intellectual attempts to describe Christianity. |
==Life== | ==Life== | ||
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His full name was apparently '''Origenes Adamantius'''. He was educated by his father, Leonides, on scriptural texts that would later become the [[Bible]] and in elementary studies. But in [[202]] Origen's father was killed in the outbreak of the [[persecution of Christians|persecution]] during the reign of [[Septimius Severus]]. Origen wished to follow in martyrdom, but was prevented only by his mother hiding his clothes. The death of Leonides left the family of nine impoverished when their property was confiscated. Origen, however, was taken under the protection of a woman of wealth and standing; but as her household already included a heretic named Paul, the strictly orthodox Origen seems to have remained with her only a short time. | His full name was apparently '''Origenes Adamantius'''. He was educated by his father, Leonides, on scriptural texts that would later become the [[Bible]] and in elementary studies. But in [[202]] Origen's father was killed in the outbreak of the [[persecution of Christians|persecution]] during the reign of [[Septimius Severus]]. Origen wished to follow in martyrdom, but was prevented only by his mother hiding his clothes. The death of Leonides left the family of nine impoverished when their property was confiscated. Origen, however, was taken under the protection of a woman of wealth and standing; but as her household already included a heretic named Paul, the strictly orthodox Origen seems to have remained with her only a short time. | ||
| − | Since his father's teaching enabled him also to give elementary instruction, he revived, in [[203]], the [[catechetical school at Alexandria]], whose last teacher, [[Clement of Alexandria]], was apparently driven out by the persecution. But the persecution still raged, and the young teacher unceasingly visited the prisoners, attended the courts, and comforted the condemned, himself preserved from harm as if by a miracle. His fame and the number of his pupils increased rapidly, so that Bishop [[Demetrius of Alexandria]], made him restrict himself to instruction in Christian doctrine alone. | + | Since his father's teaching enabled him also to give elementary instruction, he revived, in [[203]], the [[catechetical school at Alexandria]], whose last teacher, [[Clement of Alexandria]], was apparently driven out by the persecution. But the persecution still raged, and the young teacher unceasingly visited the prisoners, attended the courts, and comforted the condemned, himself preserved from harm as if by a miracle. His fame and the number of his pupils increased rapidly, so that Bishop [[Demetrius of Alexandria]], made him restrict himself to instruction in Christian doctrine alone. Origen entrusted the teaching of the catechumens to Heraclas, the brother of the martyr Plutarch, his first pupil. |
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His own interests became more and more centered in [[exegesis]], and he accordingly studied [[Hebrew language|Hebrew]], though there is no certain knowledge concerning his instructor in that language. From about this period (212-213) dates Origen's acquaintance with [[Ambrose of Alexandria]], whom he was instrumental in converting from [[Valentinius|Valentianism]] to orthodoxy. Later (about 218) Ambrose, a man of wealth, made a formal agreement with Origen to promulgate his writings, and all the subsequent works of Origen (except his sermons, which were not expressly prepared for publication) were dedicated to Ambrose. | His own interests became more and more centered in [[exegesis]], and he accordingly studied [[Hebrew language|Hebrew]], though there is no certain knowledge concerning his instructor in that language. From about this period (212-213) dates Origen's acquaintance with [[Ambrose of Alexandria]], whom he was instrumental in converting from [[Valentinius|Valentianism]] to orthodoxy. Later (about 218) Ambrose, a man of wealth, made a formal agreement with Origen to promulgate his writings, and all the subsequent works of Origen (except his sermons, which were not expressly prepared for publication) were dedicated to Ambrose. | ||
| − | In 213 or 214, Origen visited Arabia at the request of the prefect, who wished to have an interview with him; and Origen accordingly spent a brief time in [[Petra]], after which he returned to Alexandria. In the following year, a popular uprising at Alexandria caused Caracalla to let his soldiers plunder the city, shut the schools, and expel all foreigners. The latter measure caused Ambrose to take refuge in Caesarea, where he seems to have made his permanent home; and Origen, who felt that the turmoil hindered his activity as a teacher and imperilled his safety, left Egypt, apparently going with Ambrose to Caesarea, where he spent some time. Here, in conformity with local usage based on Jewish custom, Origen, though not ordained, preached and interpreted the Scriptures at the request of the bishops Alexander of Jerusalem and Theoctistus of Caesarea. When, however, the confusion in Alexandria subsided, Demetrius recalled Origen, probably in 216 | + | In 213 or 214, Origen visited Arabia at the request of the prefect, who wished to have an interview with him; and Origen accordingly spent a brief time in [[Petra]], after which he returned to Alexandria. In the following year, a popular uprising at Alexandria caused Caracalla to let his soldiers plunder the city, shut the schools, and expel all foreigners. The latter measure caused Ambrose to take refuge in Caesarea, where he seems to have made his permanent home; and Origen, who felt that the turmoil hindered his activity as a teacher and imperilled his safety, left Egypt, apparently going with Ambrose to Caesarea, where he spent some time. Here, in conformity with local usage based on Jewish custom, Origen, though not ordained, preached and interpreted the Scriptures at the request of the bishops Alexander of Jerusalem and Theoctistus of Caesarea. When, however, the confusion in Alexandria subsided, Demetrius recalled Origen, probably in 216. |
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About 230, Origen entered on the fateful journey which was to compel him to give up his work at Alexandria and embittered the next years of his life. Sent to [[Greece]] on some ecclesiastical mission, he paid a visit to Caesarea, where he was heartily welcomed and was ordained a priest, that no further cause for criticism might be given [[Demetrius of Alexandria|Demetrius]], who had strongly disapproved his preaching before ordination while at Caesarea. But Demetrius, taking this well-meant act as an infringement of his rights, was furious, for not only was Origen under his jurisdiction, but, if Eastern sources may be believed, Demetrius had been the first to introduce episcopal ordination in Egypt. The metropolitan accordingly convened a synod of bishops and presbyters which banished Origen from Alexandria, while a second synod declared his ordination invalid. | About 230, Origen entered on the fateful journey which was to compel him to give up his work at Alexandria and embittered the next years of his life. Sent to [[Greece]] on some ecclesiastical mission, he paid a visit to Caesarea, where he was heartily welcomed and was ordained a priest, that no further cause for criticism might be given [[Demetrius of Alexandria|Demetrius]], who had strongly disapproved his preaching before ordination while at Caesarea. But Demetrius, taking this well-meant act as an infringement of his rights, was furious, for not only was Origen under his jurisdiction, but, if Eastern sources may be believed, Demetrius had been the first to introduce episcopal ordination in Egypt. The metropolitan accordingly convened a synod of bishops and presbyters which banished Origen from Alexandria, while a second synod declared his ordination invalid. | ||
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In 250 persecutions of the Church broke out anew, and this time Origen did not escape. He was tortured, pilloried, and bound hand and foot to the block for days without yielding. These tortures seem to have resulted in his death. A later legend, recounted by [[Jerome]] (''De viris illustribus'', chapter 54) and numerous itineraries place his death and burial at [[Tyre]], but to this little value can be attached. | In 250 persecutions of the Church broke out anew, and this time Origen did not escape. He was tortured, pilloried, and bound hand and foot to the block for days without yielding. These tortures seem to have resulted in his death. A later legend, recounted by [[Jerome]] (''De viris illustribus'', chapter 54) and numerous itineraries place his death and burial at [[Tyre]], but to this little value can be attached. | ||
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The ''Tetrapla'' was an abbreviation of the ''Hexapla'' in which Origen placed only the translations (Aquila, Symmachus, Theodotion, and the Septuagint) in parallels. | The ''Tetrapla'' was an abbreviation of the ''Hexapla'' in which Origen placed only the translations (Aquila, Symmachus, Theodotion, and the Septuagint) in parallels. | ||
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The exegetical writings of Origen fall into three classes: | The exegetical writings of Origen fall into three classes: | ||
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*homilies | *homilies | ||
*"books", or commentaries in the strict sense of the term. | *"books", or commentaries in the strict sense of the term. | ||
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===Extant commentaries of Origen=== | ===Extant commentaries of Origen=== | ||
The object of Origen's commentaries was to give an exegesis that discriminated strictly against the incidental, unimportant historical significance, in favor of the deeper, hidden, spiritual truth. At the same time, he neglected neither philological nor geographical, historical nor antiquarian material, to all of which he devoted numerous excursuses. | The object of Origen's commentaries was to give an exegesis that discriminated strictly against the incidental, unimportant historical significance, in favor of the deeper, hidden, spiritual truth. At the same time, he neglected neither philological nor geographical, historical nor antiquarian material, to all of which he devoted numerous excursuses. | ||
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=== Dogmatic, practical, and apologetic writings=== | === Dogmatic, practical, and apologetic writings=== | ||
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The persecution of Maximinus was the occasion of the composition of the ''On Martyrdom'', which is preserved in the ''Exhortation to Martyrdom''. In it, Origen warns against any trifling with idolatry and emphasizes the duty of suffering martyrdom manfully; while in the second part he explains the meaning of martyrdom. The eight books against [[Celsus]], [[Contra Celsum]] were written in [[248]] in reply to the polemic of that pagan philosopher against [[Christianity]]. | The persecution of Maximinus was the occasion of the composition of the ''On Martyrdom'', which is preserved in the ''Exhortation to Martyrdom''. In it, Origen warns against any trifling with idolatry and emphasizes the duty of suffering martyrdom manfully; while in the second part he explains the meaning of martyrdom. The eight books against [[Celsus]], [[Contra Celsum]] were written in [[248]] in reply to the polemic of that pagan philosopher against [[Christianity]]. | ||
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== Views== | == Views== | ||
=== Philosophical and religious=== | === Philosophical and religious=== | ||
Origen, trained in the school of Clement and by his father, was essentially a [[Platonism|Platonist]] with occasional traces of [[Stoic]] philosophy. He was thus a pronounced idealist, regarding all things temporal and material as insignificant and indifferent, the only real and eternal things being comprised in the idea. He therefore regards as the purely ideal center of this spiritual and eternal world, [[God]], the pure reason, whose creative powers call into being the world with matter as the necessary substratum. | Origen, trained in the school of Clement and by his father, was essentially a [[Platonism|Platonist]] with occasional traces of [[Stoic]] philosophy. He was thus a pronounced idealist, regarding all things temporal and material as insignificant and indifferent, the only real and eternal things being comprised in the idea. He therefore regards as the purely ideal center of this spiritual and eternal world, [[God]], the pure reason, whose creative powers call into being the world with matter as the necessary substratum. | ||
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He was, indeed, a rigid adherent of the [[Bible]], making no statement without adducing some Scriptural basis. To him the Bible was divinely inspired, as was proved both by the fulfilment of [[prophecy]] and by the immediate impression which the Scriptures made on those who read them. Since the divine [[Logos]] spoke in the Scriptures, they were an organic whole and on every occasion he combatted the Gnostic tenet of the inferiority of the Old Testament. | He was, indeed, a rigid adherent of the [[Bible]], making no statement without adducing some Scriptural basis. To him the Bible was divinely inspired, as was proved both by the fulfilment of [[prophecy]] and by the immediate impression which the Scriptures made on those who read them. Since the divine [[Logos]] spoke in the Scriptures, they were an organic whole and on every occasion he combatted the Gnostic tenet of the inferiority of the Old Testament. | ||
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=== Theological and dogmatic === | === Theological and dogmatic === | ||
Origen's conception of God is entirely abstract — God is a perfect unity, invisible and incorporeal, transcending all things material, and therefore inconceivable and incomprehensible. He is likewise unchangeable, and transcends space and time. But his power is limited by his goodness, justice, and wisdom; and, though entirely free from necessity, his goodness and omnipotence constrained him to reveal himself. | Origen's conception of God is entirely abstract — God is a perfect unity, invisible and incorporeal, transcending all things material, and therefore inconceivable and incomprehensible. He is likewise unchangeable, and transcends space and time. But his power is limited by his goodness, justice, and wisdom; and, though entirely free from necessity, his goodness and omnipotence constrained him to reveal himself. | ||
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=== Eschatology=== | === Eschatology=== | ||
His idealizing tendency to consider the spiritual alone as real, fundamental to his entire system, led him to combat the rude Chiliasm (see [[Christian eschatology]]) of a sensual beyond; yet he constrained himself from breaking entirely with the distinct celestial hopes and representations of Paradise prevalent in the Church. He represents a progressive purification of souls, until, cleansed of all clouds of evil, they should know the truth and God as the Son knew him, see God face to face, and attain a full possession of the Holy Spirit and union with God. The means of attainment of this end were described by Origen in different ways, the most important of which was his Platonic concept of a purifying fire which should cleanse the world of evil and thus lead to cosmic renovation. By a further spiritualization Origen could call God himself this consuming fire. In proportion as the souls were freed from sin and ignorance, the material world was to pass away, until, after endless eons, at the final end, God should be all in all, and the worlds and spirits should return to a knowledge of God, in Greek this is called [[Apokatastasis]]. | His idealizing tendency to consider the spiritual alone as real, fundamental to his entire system, led him to combat the rude Chiliasm (see [[Christian eschatology]]) of a sensual beyond; yet he constrained himself from breaking entirely with the distinct celestial hopes and representations of Paradise prevalent in the Church. He represents a progressive purification of souls, until, cleansed of all clouds of evil, they should know the truth and God as the Son knew him, see God face to face, and attain a full possession of the Holy Spirit and union with God. The means of attainment of this end were described by Origen in different ways, the most important of which was his Platonic concept of a purifying fire which should cleanse the world of evil and thus lead to cosmic renovation. By a further spiritualization Origen could call God himself this consuming fire. In proportion as the souls were freed from sin and ignorance, the material world was to pass away, until, after endless eons, at the final end, God should be all in all, and the worlds and spirits should return to a knowledge of God, in Greek this is called [[Apokatastasis]]. | ||
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== Character== | == Character== | ||
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== Origen's influence on the later Church== | == Origen's influence on the later Church== | ||
For quite some time, Origen was counted as one of the most important church fathers and his works were widely used in the Church. His exegetical method was standard of the [[School of Alexandria]] and the Origenists were an important party in the 4th century debates on [[Arianism]]. | For quite some time, Origen was counted as one of the most important church fathers and his works were widely used in the Church. His exegetical method was standard of the [[School of Alexandria]] and the Origenists were an important party in the 4th century debates on [[Arianism]]. | ||
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What got Origen theologically into trouble much later with the church were some extreme views adopted by his followers, the Origenists, whose views were then attributed to Origen. In the course of this controversy, some other teachings of his came up, which were not accepted by the general church consensus: among these were the preexistence of souls, [[Universal_reconciliation|universal salvation]] and a hierarchical concept of the [[Trinity]]. These teachings and some extremer ones of his followers were declared [[anathema]] by a local council in Constantinople [[545]] and then, in an aside, by the [[Second Council of Constantinople]] in [[553]]. | What got Origen theologically into trouble much later with the church were some extreme views adopted by his followers, the Origenists, whose views were then attributed to Origen. In the course of this controversy, some other teachings of his came up, which were not accepted by the general church consensus: among these were the preexistence of souls, [[Universal_reconciliation|universal salvation]] and a hierarchical concept of the [[Trinity]]. These teachings and some extremer ones of his followers were declared [[anathema]] by a local council in Constantinople [[545]] and then, in an aside, by the [[Second Council of Constantinople]] in [[553]]. | ||
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As a result of this condemnation, the Roman Catholic Church does not regard Origen as a [[Church Father]], while some in the Orthodox Church do though with reservations and qualifications. In any event, the Orthodox do not draw up official lists of Church Fathers, and neither church regards Origen as a [[saint]]. | As a result of this condemnation, the Roman Catholic Church does not regard Origen as a [[Church Father]], while some in the Orthodox Church do though with reservations and qualifications. In any event, the Orthodox do not draw up official lists of Church Fathers, and neither church regards Origen as a [[saint]]. | ||
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==Reference== | ==Reference== | ||
Revision as of 18:59, 17 July 2006
Origen (Greek: Ὠριγένης, ca. 185–ca. 254) was a Christian scholar and theologian, one of the most distinguished of the early Christian Church (though not ultimately considered a Father of the Church, due to lingering questions of orthodoxy in the latter part of his life). He is thought to have been born at Alexandria, and died at Caesarea. His writings are important as one of the first serious intellectual attempts to describe Christianity.
Life
Early training
His full name was apparently Origenes Adamantius. He was educated by his father, Leonides, on scriptural texts that would later become the Bible and in elementary studies. But in 202 Origen's father was killed in the outbreak of the persecution during the reign of Septimius Severus. Origen wished to follow in martyrdom, but was prevented only by his mother hiding his clothes. The death of Leonides left the family of nine impoverished when their property was confiscated. Origen, however, was taken under the protection of a woman of wealth and standing; but as her household already included a heretic named Paul, the strictly orthodox Origen seems to have remained with her only a short time.
Since his father's teaching enabled him also to give elementary instruction, he revived, in 203, the catechetical school at Alexandria, whose last teacher, Clement of Alexandria, was apparently driven out by the persecution. But the persecution still raged, and the young teacher unceasingly visited the prisoners, attended the courts, and comforted the condemned, himself preserved from harm as if by a miracle. His fame and the number of his pupils increased rapidly, so that Bishop Demetrius of Alexandria, made him restrict himself to instruction in Christian doctrine alone. Origen entrusted the teaching of the catechumens to Heraclas, the brother of the martyr Plutarch, his first pupil.
His own interests became more and more centered in exegesis, and he accordingly studied Hebrew, though there is no certain knowledge concerning his instructor in that language. From about this period (212-213) dates Origen's acquaintance with Ambrose of Alexandria, whom he was instrumental in converting from Valentianism to orthodoxy. Later (about 218) Ambrose, a man of wealth, made a formal agreement with Origen to promulgate his writings, and all the subsequent works of Origen (except his sermons, which were not expressly prepared for publication) were dedicated to Ambrose.
In 213 or 214, Origen visited Arabia at the request of the prefect, who wished to have an interview with him; and Origen accordingly spent a brief time in Petra, after which he returned to Alexandria. In the following year, a popular uprising at Alexandria caused Caracalla to let his soldiers plunder the city, shut the schools, and expel all foreigners. The latter measure caused Ambrose to take refuge in Caesarea, where he seems to have made his permanent home; and Origen, who felt that the turmoil hindered his activity as a teacher and imperilled his safety, left Egypt, apparently going with Ambrose to Caesarea, where he spent some time. Here, in conformity with local usage based on Jewish custom, Origen, though not ordained, preached and interpreted the Scriptures at the request of the bishops Alexander of Jerusalem and Theoctistus of Caesarea. When, however, the confusion in Alexandria subsided, Demetrius recalled Origen, probably in 216.
About 230, Origen entered on the fateful journey which was to compel him to give up his work at Alexandria and embittered the next years of his life. Sent to Greece on some ecclesiastical mission, he paid a visit to Caesarea, where he was heartily welcomed and was ordained a priest, that no further cause for criticism might be given Demetrius, who had strongly disapproved his preaching before ordination while at Caesarea. But Demetrius, taking this well-meant act as an infringement of his rights, was furious, for not only was Origen under his jurisdiction, but, if Eastern sources may be believed, Demetrius had been the first to introduce episcopal ordination in Egypt. The metropolitan accordingly convened a synod of bishops and presbyters which banished Origen from Alexandria, while a second synod declared his ordination invalid.
In 250 persecutions of the Church broke out anew, and this time Origen did not escape. He was tortured, pilloried, and bound hand and foot to the block for days without yielding. These tortures seem to have resulted in his death. A later legend, recounted by Jerome (De viris illustribus, chapter 54) and numerous itineraries place his death and burial at Tyre, but to this little value can be attached.
Works
Exegetical writings
According to Epiphanius (Haer., lxiv.63) Origen wrote about 6,000 works (i.e., rolls or chapters). A list was given by Eusebius in his lost life of Pamphilus (Hist. eccl., VI., xxxii. 3; Eng. transl., NPNF, 2 ser., i. 277), which was apparently known to Jerome (Epist. ad Paulam, NPNF, vi. 46). These fall into four classes: text criticism; exegesis; systematic, practical, and apologetic theology; and letters; besides certain spurious works.
By far the most important work of Origen on textual criticism was the Hexapla, a comparison study of various translations of the Old Testament.
The full text of the Hexapla is no longer extant. Some portions were discovered in Milan indicating that at least some individual parts existed much longer than was previously thought. The Hexapla has been referred to by later manuscripts and authors.
The Tetrapla was an abbreviation of the Hexapla in which Origen placed only the translations (Aquila, Symmachus, Theodotion, and the Septuagint) in parallels.
The exegetical writings of Origen fall into three classes:
- scholia, or brief summaries of the meaning of difficult passages
- homilies
- "books", or commentaries in the strict sense of the term.
Extant commentaries of Origen
The object of Origen's commentaries was to give an exegesis that discriminated strictly against the incidental, unimportant historical significance, in favor of the deeper, hidden, spiritual truth. At the same time, he neglected neither philological nor geographical, historical nor antiquarian material, to all of which he devoted numerous excursuses.
Dogmatic, practical, and apologetic writings
Among the systematic, practical, and apologetic writings of Origen, mention should first be made of his work On First Principles, perhaps written for his more advanced pupils at Alexandria and probably composed between 212 and 215. It is extant only in the free translation of Rufinus, except for fragments of the third and fourth books preserved in the Philokalia, and smaller citations in Justinian's letter to Mennas.
In the first book the author considers God, the Logos, the Holy Ghost, reason, and the angels; in the second the world and man (including the incarnation of the Logos, the soul, free will, and eschatology); in the third, the doctrine of sin and redemption; and in the fourth, the Scriptures; the whole being concluded with a resume of the entire system. The work is noteworthy as the first endeavor to present Christianity as a complete theory of the universe, and was designed to remove the difficulties felt by many Christians concerning the essential bases of their faith.
Earlier in date than this treatise were the two books on the resurrection (now lost, a fate which has also befallen two dialogues on the same theme) dedicated to Ambrose. After his removal to Caesarea, Origen wrote the works, still extant, On Prayer, On Martyrdom, and Against Celsus. The first of these was written shortly before 235 (or possibly before 230), and, after an introduction on the object, necessity, and advantage of prayer, ends with an exegesis of the Lord's Prayer, concluding with remarks on the position, place, and attitude to be assumed during prayer, as well as on the classes of prayer.
The persecution of Maximinus was the occasion of the composition of the On Martyrdom, which is preserved in the Exhortation to Martyrdom. In it, Origen warns against any trifling with idolatry and emphasizes the duty of suffering martyrdom manfully; while in the second part he explains the meaning of martyrdom. The eight books against Celsus, Contra Celsum were written in 248 in reply to the polemic of that pagan philosopher against Christianity.
Views
Philosophical and religious
Origen, trained in the school of Clement and by his father, was essentially a Platonist with occasional traces of Stoic philosophy. He was thus a pronounced idealist, regarding all things temporal and material as insignificant and indifferent, the only real and eternal things being comprised in the idea. He therefore regards as the purely ideal center of this spiritual and eternal world, God, the pure reason, whose creative powers call into being the world with matter as the necessary substratum.
He was, indeed, a rigid adherent of the Bible, making no statement without adducing some Scriptural basis. To him the Bible was divinely inspired, as was proved both by the fulfilment of prophecy and by the immediate impression which the Scriptures made on those who read them. Since the divine Logos spoke in the Scriptures, they were an organic whole and on every occasion he combatted the Gnostic tenet of the inferiority of the Old Testament.
Character
In Origen the Christian Church had its first theologian in the highest sense of the term. Attaining the pinnacle of human speculation, his teaching was not merely theoretical, but was also imbued with an intense ethical power. To the multitude to whom his instruction was beyond grasp, he left mediating images and symbols, as well as the final goal of attainment. In Origen Christianity blended with the paganism in which lived the desire for truth and the longing after God. When he died, however, he left no pupil who could succeed him, nor was the church of his period able to become his heir, and thus, his knowledge was buried. Three centuries later his very name was stricken from the books of the Church; yet in the monasteries of the Greeks his influence still lived on, and the spiritual father of Greek monasticism was that same Origen at whose name the monks had shuddered.
Origen's influence on the later Church
For quite some time, Origen was counted as one of the most important church fathers and his works were widely used in the Church. His exegetical method was standard of the School of Alexandria and the Origenists were an important party in the 4th century debates on Arianism.
What got Origen theologically into trouble much later with the church were some extreme views adopted by his followers, the Origenists, whose views were then attributed to Origen. In the course of this controversy, some other teachings of his came up, which were not accepted by the general church consensus: among these were the preexistence of souls, universal salvation and a hierarchical concept of the Trinity. These teachings and some extremer ones of his followers were declared anathema by a local council in Constantinople 545 and then, in an aside, by the Second Council of Constantinople in 553.
At the council of 553, the anathema against him in his person, declaring him, among others, a heretic, reads as follows:
- If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches and Origen, as well as their impious writings, as also all other heretics already condemned and anathematized by the Holy Catholic and Apostolic Church, and by the aforesaid four Holy Synods and [if anyone does not equally anathematize] all those who have held and hold or who in their impiety persist in holding to the end the same opinion as those heretics just mentioned: let him be anathema.[1]
As a result of this condemnation, the Roman Catholic Church does not regard Origen as a Church Father, while some in the Orthodox Church do though with reservations and qualifications. In any event, the Orthodox do not draw up official lists of Church Fathers, and neither church regards Origen as a saint.
Reference
Initial text of this article was taken from the public domain Schaff-Herzog Encyclopedia of Religious Knowledge
External links
- Translations of Origen's writing can be found in Ante-Nicene Fathers.
- Religious Texts Index: Origen
- Coptic Church on Origen
- Catholic Encyclopedia: Origen and Origenism
- The Anathemas Against Origen
- Dogma Bites Man — Reincarnation and the Early Christian Church
- Origen Entry in Internet Encyclopedia of Philosophy
- Evagrius Ponticus and the Condemnation of Origen
- EarlyChurch.org.uk Extensive bibliography and on-line articles.
- Origen in the 1911 Encyclopedia Brittanica
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