Origen Was An Egyptian
Origen
6. Origen was an Egyptian, and his early days were spent in
Alexandria. His father was St. Leonidas the Martyr, who had
him educated in every branch of sacred and profane literature (12).
It is said his own father held him in the highest veneration, and
that often while he slept he used to kiss his bosom, as the temple
where the Holy Ghost dwelt (13). At the age of eighteen he was
made Catechist of the Church of Alexandria, and he discharged
his duties so well that the very pagans flocked to hear him.
Plutarch, who afterwards became an illustrious martyr of the
faith of Christ, was one of his disciples. In the height of the
persecution he never ceased to assist the confessors of Christ,
despising both torments and death. He had the greatest horror of sensual pleasures, and it is related of him that for fear of
offending against chastity, and to avoid temptation, he mutilated
himself, interpreting the 12th verse of the 19th chapter of St.
Matthew in a wrong sense (14). He refuted the Arabians, who
denied the immortality of the soul, and converted Berrillus, as
we have already seen, who denied the divinity of Jesus Christ.
He also converted Ambrose from the errors of the Valentinians.
He was so desirous of martyrdom, that his mother was obliged
to take away his clothes, to prevent him from going to his father,
who was in prison for the faith. All this, however, was to no
purpose ; he avoided her vigilance, flew to his father, and when
he would not be allowed to speak to him, he exhorted him by
letter to persevere in the faith. At the age of eighteen he was
Prefect of the studies of Alexandria. When he was composing
his Commentaries on the Scriptures, he dictated to seven or eight
amanuenses at the same time. He edited different editions of
the Scriptures, compiling the Tetrapla, the Hexapla, and the
Octapla, The Tetrapla had four columns in each page ; in the
first was the version of the seventy, or Septuagint, in the second
that of Aquila, in the third that of Simmachus, and in the fourth
that of Theodotian. The Hexapla had six columns, and, besides
the former, contained the Hebrew text and a Greek translation.
Finally, the Octapla contained, besides the former, two other
versions, compiled by some Hebrews. His name was so famous
at that time that all the priests and doctors consulted him in any
difficult matter. Presuming too much on his wisdom, he fell into
different errors, by wishing to interpret many texts of Scripture
in a mystical, rejecting the literal, sense. Those, he says, who
adhere to the letter of the Scripture will never see the kingdom
of God (15), hence we should seek the spirit of the word, which
is hidden and mysterious. He is defended by some ; but the majority condemn him, although he endeavoured to clear himself by
saying that he wrote his sentiments merely as opinions, and
subjected them to the judgment of his readers (16).
He was obliged to go into Achaia, a country at that time distracted by various heresies. In his journey ho persuaded two
bishops of Palestine whom he visited, that it would be of great service to the Church if he was ordained priest (17). Yielding to
his suggestions they ordained him, and this so displeased Demetrius, Bishop of Alexandria, that in a council he deposed and
excommunicated him. Several other bishops, however, received
him in his misfortunes, and entertained him honourably. Orsi,
on the authority of Eusebius, tells us (18), that, in the persecution
of Decius he was imprisoned a long time, loaded with irons, and
a great iron ring on his neck ; and that he was not only tortured
in the legs in a horrible manner, but was likewise put on the rack.
Dionisius, Eusebius says (19), wrote him a letter, or rather a small
treatise,, to animate and console him ; and from that circumstance,
Cardinal Orsi (20) proves the fallacy of Du Pin s conjecture, that
the sentence passed against him by Demetrius, was enforced under
his successors Aracla and Dionisius. Origen did not long survive
the torments he endured in that persecution. He died in Tyre,
in the year 253, the sixty-ninth of his age (21).
Bernini tells us, on the authority of St. Epiphanius (22), (think
ing, however, that this was foisted into St. Epiphanius s works by
the enemies of Origen) that he denied the faith by offering incense
to idols, to avoid the indignities and insults inflicted on him by an
Ethiopian, and that he was then freed from prison, and his life
spared. After that he went from Alexandria to Jerusalem, and
at the request of the clergy and people went into the pulpit to
preach. It happened, however, that opening the book of the
Psalms, to explain them, the first words he read were those
of the 49th Psalm : " God said to the sinner, why dost thou
declare my justices and take my covenant into thy mouth? "
Struck dumb with sorrow, he began to weep bitterly, and left
the pulpit without saying a word. Not only St. Epiphanius,
but Eusebius (23) before him, bear witness to Origen s fall.
Although Bernini (24) says this story is quite fabulous, yet
Petavius, Daniel Uerius, Pagi, and especially Noel Alexander (25), say it is a fact. Roncaglia (26) is of opinion that Noel Alexander s arguments are groundless, and that Baronius s
opinion carries more weight with it. We can decide nothing
as to the salvation of Origen, though Baronius says that St.
Simeon Salus saw him in hell ; still, all is a mystery known to
God alone. We know, however, on the authority of Baronius,
that his doctrine was condemned by Pope Anastasius and Pope
Gelasius, and afterwards by the fifth general council (27).
The substance of the errors of Origen, as well as I could
collect from the works of Noel Alexander, Fleury, Hermant,
Orsi, Van Ranst (who gives a great deal of information in
a small space), and others, was all included in his Periarchon,
or Treatise on Principles. This treatise, Fleury says, was translated by Rufinus, who endeavoured to correct it as much as
possible. The intent of Origen in this work was to refute
Valentine, Marcion, and Ebion, who taught that men are either
essentially good or essentially wicked. He said that God alone
was good and immutable, but that his creatures were capable
of either good or evil, by making use of their free will for a
good purpose, or perverting it for a wicked one. Another of
his opinions was that the souls of men were of the same nature
as the celestial spirits, that is, composed of spirit and matter ;
that they were all created before the beginning of the world,
but that, as a punishment for some crimes committed, they were
shut up in the sun, moon, and other planets, and even in human
bodies, as it were in a prison, to punish them for a time ;
after which, being freed from their slavery by death, they
went to heaven to receive the reward of their virtues, or to hell
to suffer the punishment of their sins, but such rewards and
punishments were not eternal. Hence, he said, the blessed in
heaven could be banished from that abode of happiness for
faults committed there, and that the punishment of the devils
and the damned would not last for all eternity, because at the
end of the world Jesus Christ would be again crucified, and they
would participate in the general redemption. He also said that
before the creation of this world there existed many others, and
that after this had ceased to exist many more would be created,
for, as God was never idle, so he never was without a world.
He taught many other erroneous opinions; in fact his doctrine
is entirely infected with the maxims of Plato, Pythagoras, and
the Manicheans. Cassiodorus, speaking of Origen, says, I
wonder how the same man could contradict himself so much;
for since the days of the Apostles he had no equal in that part of
his doctrine which was approved of, and no one ever erred more
grossly in the part which was condemned. Cabassutius (28)
says, that Pope Gelasius, following the example of Anastatius,
gave this sentence relative to Origen in the Roman council:
"We declare that those works of Origen which the blessed
Jerome does not reject can be read, but we condemn all others
with their author."
After the death of Origen his followers disturbed the Church very
much by maintaining and propagating his errors. Hermant (29)
relates that Pope Anastasius had a great deal of difficulty in
putting down the troubles occasioned by the Origenists in Rome,
who got footing there under the auspices of Melania, by means
of the priest Rufinus. The author of the notes on Floury, says,
that Anastasius wrote to John of Jerusalem to inform him of how
matters were going on, and that he, on that account, cut off Rufinus from the Church. In the reign of the Emperor Justinian,
some Origenist monks who lived in a laura founded by St. Saba,
under the abbot Nonnus, began to disseminate their errors
among this brethren, and in a short time infected the principal
laura, but were expelled by the abbot Gelasius. Favoured,
however, by Theodore of Cesarea, they got possession of the
great laura again, and expelled the greater part of the monks
who disagreed with them. In the meantime, Nonnus died, and
his successor George being deposed for immorality by his own
party, the Catholic monks again got possession of the laura, and
elected Conon, one of this party, abbot (30). Finally, in the
twelfth canon of the second council of Constantinople, both
Origen and all those who would persist in defending his doctrine were condemned (31).
(12) Nat. Alex. t. 1, ar. 12.
(13) Fleury, I. 5, n. 2; Orsi, /. 5, n. 27.
(14) Nat. Alex. t. 7, nr. 12.
(15) Origen, Stromata, /. 10.
(16) Orsi, /. 6, n. 61.
(17) Nat. Alex, ibid; Orsi, n. 30.
(18) Orsi, t. 3, /. 7, n. 33.
(19) Euseb. His. Eccl. /. 6. cum Graves, loc. cit.
(20) Orsi. t. 3, I. 7, n. 33. (25) Petav. in Animadv. in St. Epiph.
(21) Orsi, loc. cit. ; Hermant, t. 1, c. Heres. 64; Huetius, /. 1 ; Orig. c. 68; Bar. Ann. 204, n. 8 ; V. Itanst, 4 ; Pagius ad an. 251, n. 19; Nat. p. 42 ; Graves, s. 3. Alex. t. 7, diss. 15, q. 2, art, unic.
(22) Bernin. Istor. t. 1, c. 1, p. 125.
(23) Euseb. /. 6; Hist. Eccl. c. 59.
(24) Baron. Ann. 253, n. 117, & seq.
(25) Petav. in Animadv. in St. Epiph.
(26) Rone. not. in Natal, loc. cit.
(27) Baron. Ann. 400, &c
(28) Cabassut. Notit. Hist. Cone. Con-
(29) Hermant, t. 1, c, 132.
(30) Orsi, t. 18, /. 41, n. 1 & 5, acl 7, stan. II. an. 553, n. 14. in fin.
(31) Orsi, al luogo cit. n. 70.
CHAPTER III.
Heresies of the Third Century
1. Praxeas.
2. Sabellius.
3. Paul of Samosata.
4. Manes.
5. Tertullian.
6. Origen.
7. Novatus and Novatian.
8. Nepos The Angelicals and the Apostolicals.
THE HISTORY OF HERESIES, AND THEIR REFUTATION.ST. ALPHONSUS M. LIGUORI
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