A Brief Study of Origen
Origen of Alexandria (c. 184 – c. 253) was an early Christian scholar, ascetic, and theologian who was born and spent the first half of his career in Alexandria. He was a prolific writer who wrote roughly 2,000 treatises in multiple branches of theology, including textual criticism, biblical exegesis and hermeneutics, homiletics, and spirituality. He was one of the most influential figures in early Christian theology, apologetics, and asceticism. He has been described as “the greatest genius the early church ever produced”.
Origen devoted himself to his studies and adopted an ascetic lifestyle as both a vegetarian and a teetotaler and was celibate (in his lifetime and to this day there is a belief that he castrated himself, however this is a gross misunderstanding of his mystical reference to his own celibacy). It seems there has never been both a more influential and a more controversial figure in the early development of Christianity. Origen was not political and was by all means and accounts devoted to understanding his God and the relationship between God and Man. For this he was eventually falsely condemned as a Christological heretic exactly 300 years after his death (which came as a result of two years of torture under the Roman Emperor Decius for refusing to renounce Christ).
Being a baptized Eastern Orthodox Christian, it is interesting to me that during the first “Origenist crisis,” (c. AD 375) he was defended by the likes of (Saint) John Cassian ((AD 360 – c. 435) a Christian monk and theologian celebrated in both the Western and Eastern churches for his mystical writings) and indirectly by (Saint) John Chrysostom ((347 – 14 September 407) was an important Early Church Father who served as archbishop of Constantinople. He is known for his preaching and public speaking, his denunciation of abuse of authority by both ecclesiastical and political leaders, the Divine Liturgy of Saint John Chrysostom, and his ascetic sensibilities).
He was anathema by the Second Council of Constantinople in 553 as follows:
If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinarius Nestorius, Eutyches and Origen, as well as their heretical books, and also all other heretics who have already been condemned and anathematized by the holy, catholic and apostolic church and by the four holy synods which have already been mentioned, and also all those who have thought or now think in the same way as the aforesaid heretics and who persist in their error even to death: let him be anathema.
I guess that makes me, as well, anathema, since over many years of studying Christian Mysticism (and, frankly, teachings of many of the ancient Mystery Schools and Eastern Religions), I find many of his teachings sound. Here’s a very loose summary of (some of) his teachings:
The Pre-existence of Souls
St. John Chrysostom
I don’t entirely agree with his views on the three directions these souls took “way back when”:
When God created the world, the souls which had previously existed without bodies became incarnate. Those whose love for God diminished the most became demons. Those whose love diminished moderately became human souls, eventually to be incarnated in fleshly bodies. Those whose love diminished the least became angels. One soul, however, who remained perfectly devoted to God became, through love, one with the Word (Logos) of God. The Logos eventually took flesh and was born of the Virgin Mary, becoming the God-man Jesus Christ.
The main reason I don’t fully agree, though I don’t disagree, with the above is that, for my journey in this life, it matters little and my energies are very much spent (depleted) in more direct intellectual and spiritual pursuits.
It is often said that this Origenist doctrine alludes to reincarnation. This particular aspect of the pre-existence of souls I do ascribe to – but that is for another post. I feel absolutely no need to explain or defend my position on this subject, as I have spent many, many, days, even years, studying, praying, contemplating, etc. on this that I am satisfied with what I know.
Free Will
Origen was an ardent believer in free will, and he adamantly rejected the Valentinian idea of election. Instead, Origen believed that even disembodied souls have the power to make their own decisions. Furthermore, in his interpretation of the story of Jacob and Esau, Origen argues that the condition into which a person is born is actually dependent upon what their souls did in this pre-existent state. According to Origen, the superficial unfairness of a person’s condition at birth—with some humans being poor, others rich, some being sick, and others healthy—is actually a by-product of what the person’s soul had done in the pre-existent state.
This, in my mind, relates back to the subject of reincarnation. Where Origen speaks of a “pre-existent state” and “disembodied souls”, I would expound that these terms are, in actuality, former lives. In other words, Origen is speaking of the law of Karma here. On a side note, since many will at this point be wondering (or turning red in their anger toward my heresy), Karma is often misunderstood. The mechanics of Karma, in reality, are fairly simple (though when one begins to fashion complex circumstances, how Karma works then, too, becomes complex to explain). However, even simplified, I find the subject too involved for this post.
Theology of the Trinity
Origen significantly contributed to the development of the concept of the Trinity and was among the first to name the Holy Spirit as a member of the Godhead, but he was also a subordinationist, who taught that the Father was superior to the Son and the Son was superior to the Holy Spirit.
And why was he anathema?
I particularly like what he said regarding the second person of the Trinity, the Son, Jesus the Christ, viz. The Logos is the rational creative principle that permeates the universe. The Logos acts on all human beings through their capacity for logic and rational thought, guiding them to the truth of God’s revelation. As they progress in their rational thinking, all humans become more like Christ. Nonetheless, they retain their individuality, their personhood. In my studies I have come to know this as the Christ Impulse, which permeates all of creation since the Mystery of Golgotha and is the primary means by which we are aided in the exercise of our free will to pursue a higher spiritual consciousness – whether we realize or recognize it or not.
Hermeneutics
This is a wide and deep part of Origen. The main point I want to make is that Origen saw much of the Bible as allegory. This lines up with much of what Jesus taught His disciples when he spoke to them “in secret” (see Matthew 13). He also repeatedly prefaced a lesson, or statement, or ended such with “for those who have eyes to see and ears to hear.” The ancient Mystery Schools taught their pupils in secret. Much of this was because the teachings were far too “deep” for the common person to understand. Indeed, such pupils were selected after a period of “review”. For example, the Essenes had a rigorous “initiation” ritual (process) that often lasted years before the person was allowed into the community, much less was exposed to their teachings. In today’s world we loath things held in secret. Sometimes, maybe, just maybe, it might be for our own good. But my knowing tells me one of the main thrusts of the Christ’s incarnation was to open up the Mysteries to anyone who, of their own free will, sought to learn, who thirsts for the Truth.
I heard this not too long ago; I can’t remember where or who said it – maybe it was me, as my wife claims: “Life is an allegory”.
One of the most effective Math instructors I had in college, and one of the most difficult, was at his best when teaching the complexities of Geometry and Trigonometry using a trash can lid and long lengths of colored yarn on the lawn outside the building i.e. when he taught in allegory. If life is a school, it makes much sense for it’s most effective teachers to teach in allegory.
Against Celsus
This is the subject that got me started on this post. It is a fascinating story. It is Origen’s last treatise (Latin: Contra Celsum), written against a polemic titled “The Final Word” authored by Celsus, early Christianity’s foremost opponent, in AD 178. Origen wrote this apologetic work defending orthodox Christianity against the accusations of the pagan philosopher. This was Origen’s last treatise, written about AD 248 several years before his torture and death. I found the work online in PDF, which I have available on my Scroll Library page. It’s a long read and I have yet to get through the entire document.
What I find most interesting about this event in Origen’s life is the fact that we would know nothing of Celsus – at all – if it were not for this work of Origen’s. No copy of “The Final World” has survived down through time except for what was excerpted by Origen in his treatise. And there have been those that point to this document to refute the efficacy of Christianity. Imagine, using a document written by the very entity that you claim is a sham. Interesting to say the least. Some even claim the personage of Origen was fabricated by the Christian Church. There is so much we know about Origen’s life that, if indeed he was a fabrication, it was one helluva farce to pull off. Anyway, this is neither here nor there – Origen was a real person, a Christian, etc. Remember – this comes from one that qualifies, according to the Second Council of Constantinople in 553, as one who, by the Christian Church, and who holds sincerely to his Eastern Orthodox Christian baptism, as anathema and not one who refutes the (true) Christian Faith.
To Summarize
Dionysius of Alexandria
Origen is often seen as the first major Christian theologian. Though his orthodoxy had been questioned in Alexandria while he was alive, Origen’s torture during the Decian persecution led Pope Dionysius of Alexandria to rehabilitate Origen’s memory there, hailing him as a martyr for the faith. After Origen’s death, Dionysius became one of the foremost proponents of Origen’s theology. Every Christian theologian who came after him was influenced by his theology, whether directly or indirectly. Origen’s contributions to theology were so vast and complex, however, that his followers frequently emphasized drastically different parts of his teachings to the expense of other parts.
I think the most valuable aspect of Origen, his teachings, his views, and the controversies surrounding him to this day, is that he causes one to think. Lack of critical thinking in our 21st century will be shown to be the scourge of our time. Without it, persons are led over the cliff by external influences of misinformation and outright lies. However long this has been the case with humanity (and it has been), we are in our time, facing a new (another) extinction level event of our own making. Our thoughts determine our lives. If our thoughts are not critical and of our own making, we, as a people, are doomed.
Archimandrite George says, “Since man was created to become a god, as long as he does not find himself on the path of deification/theosis he feels an emptiness within himself; that something is not going right… He may numb himself, create a fancy world, [and] at the same time…cage and imprison himself inside it.”
Small Confusion
I have heard Origen’s name pronounced the same as the English word “origin”. I have always pronounced it “Oh-Rye-Gin”. It matters little except as an example of the power of language. Food for thought: words are spells. We “spell” words, don’t we? I beg to differ from the little ditty, “Sticks and stones may break my bones, but words will never hurt me.” Really, in our overly sensitive “PC” world does that hold anymore?
This is just a rabbit trail thought. Based on this train of thought, I propose that God did not confuse language at the Tower of Babel. Why would He if His intent is to communicate to His most precious creation? No, the more I “think” about it, the more I become convinced that Man (the powers that be) confused language to set “the people” at odds with one another, confuse every aspect of life, and, eventually, as today, divide us, then, ultimately, conquer us. Consider it…
Final Thoughts
This short study of mine led me down several rabbit trails, as you might imagine. I love “rabbit trailing”, one habit my wife struggles with to this day. Here is one more I currently have no place to share except here until I carve out time to study it further.
So, why am I so adamant about continuing to identify (at a certain level, which is really only surface, but important to me nonetheless) as a “baptized Eastern Orthodox Christian”? The doctrine of Theosis for one.
It began with my looking into the term “Semi-Pelagianism”, which in turn led me to “Theosis”, which led me back to “Semi-Pelagianism” and out again to “Pelagianism”. I’ll put a short definition of each below, but to answer the question above, the doctrine of Theosis alludes to Eastern Orthodoxy as the one expression of Christianity that hearkens back to the Mysticism of old. I’ll leave expanding on that statement for a future post, however suffice it to say that of all the expressions of Christianity, the Orthodox retain the deepest levels of mysticism, which is really how I characterize myself these days i.e. as an Esoteric Christian. Life, i.e. learning, is exciting, is it not?
Pelagianism: a heterodox Christian theological position which holds that the original sin did not taint human nature and that humans have the free will to achieve human perfection without divine grace. A school of thought in which people achieve their own salvation by their own means.
Semi-Pelagianism: a compromise between Pelagianism and the teaching of Church Fathers such as Saint Augustine, who taught that people cannot come to God without the grace of God.
Theosis: a transformative process whose aim is likeness to or union with God, as taught by the Eastern Orthodox Church and the Byzantine Catholic Churches. As a process of transformation, theosis is brought about by the effects of catharsis (purification of mind and body) and theoria (‘illumination’ with the ‘vision’ of God). According to Eastern Christian teachings, theosis is very much the purpose of human life. It is considered achievable only through synergy (or cooperation) of human activity and God’s uncreated energies (or operations)*.
*Now this I whole heartedly agree with.
Note: Excepting of my own views expressed, much of the above material is excerpted directly from Wikipedia, OrthodoxWiki and the Stanford Encyclopedia of Philosophy.