CHAP. XXXVIII. ORIGEN. I. His history and character. II. III. Select passages of Origen. IV. V. VI. Three catalogues of the books of the N. T. VII. Of the four gospels. VIII. Acts of the apostles. IX. St. Paul's epistles. X. The epistle to the Hebrews. XI. The epistle of St. James. XII. First and second of St. Peter. XIII. St. John's three epistles. XIV. St. Jude's epistle. XV. The Revelation. XVI. Whether Origen says, that from the beginning Christians were divided about the books of scripture. XVII. A passage containing a general enumeration of the books of the New Testament. XVIII. General titles and divisions of the books of scripture. XIX. Respect for them. XX. Reading them recommended. XXI. Publicly read. XXII. The enquiry, whether Origen received as scripture any books not in the present canon, proposed. XXIII. Ŏƒ ecclesiastical writings cited by Origen, St. Barnabas's epistle; St. Clement's; The Recognitions; the Shepherd of Hermas; St. Ignatius. XXIV. Spurious and apocryphal writings; apocryphal gospels in general; the gospel according to the Hebrews; the gospel according to Peter; the doctrine and preaching of Peter; Acts of Paul; an anonymous book. XXV. Jewish apocryphal books; Tobit, Judith Ecclesiasticus, Susanna, Maccabees; the books of Enoch; the Twelve' Patriarchs; the ascension of Moses; anonymous pieces: apocryphal writings said to be referred to in the N. T. XXVI. Remarks upon the foregoing citations. XXVII. Select various readings. XXVIII. Explications of texts. XXIX. General observations upon the scriptures of the New Testament. XXX. Whether Origen thought that St. Matthew wrote in Hebrew. XXXI. Sum of his testimony. f d I. ORIGEN was born in Egypt, in the year of our Lord 184, or 185, that is, the fifth or the sixth of the emperor Commodus, and died in the sixty-ninth or seventieth year of his age, in the year of Christ 253. Porphyry affirms, that Origen was born of Gentile parents, and educated in the Gentile religion; but that afterwards, when he was grown up, he embraced the Christian religion. This is flatly contradicted by Eusebius, who was a great admirer of Origen, and wrote his history at large, which he collected partly from Origen's own epistles, and partly from the relations of his scholars, who lived to his time. And I suppose that none have observed in Origen's remaining works any evidences of his having been a heathen; which certainly would have appeared, if Porphyry had spoken truth in this matter. Eusebius informs us, that Leonides, Origen's father, took great care of his education; and that in his childhood he raised the greatest expectations from his quick improvement in several parts of knowledge, especially of the holy scriptures; so that he often gave his father some trouble by his enquiries into the profound meaning of them. His father seemingly reproved him before his face, bidding him to content himself with the plain obvious sense of the words, and not to aspire to things above his age; but at the same time he was exceedingly pleased: and it is reported that Leonides has stood by his son as he slept, and uncovering his breast kissed it with reverence, as honoured with the indwelling of the divine spirit, accounting himself extremely happy in a child of such attainments. We have no very particular information who were Origen's masters. It is undoubted, c b however, that Clement, then catechist at Alexandria, was one. He likewise heard for some time, occasionally at least, the celebrated philosopher Ammonius Saccas, as Porphyry relates expressly, and owns that Origen made good proficience in the knowledge of philosophy under that master. Theodoret mentions the same thing as a common report. But it must have been long after this time, when Origen himself had been catechist some while, as may be concluded from what he says in a fragment of a letter preserved in Eusebius, where he defends himself against those who accused him of too great affection for secular literature. Basnage thinks, Origen might be then about 30 years of age. f There was another of this name among the disciples of Ammonius, and one of the most eminent of them. It is certain that he ought to be distinguished from our Origen: he published but two pieces, and the latter of them in the reign of Gallienus, after the death of him whose history we are now writing. h Leonides suffered martyrdom in the year 202, the tenth of Severus, leaving behind him a wife and seven children, of which Origen was the oldest, but not quite seventeen years of age. In the very beginning of this persecution, Origen shewed great zeal for christianity, and was ready to offer himself to martyrdom. Being detained at home by the prudent care of his mother, he sent a letter to his father in prison, earnestly entreating him to be constant. Eusebius has preserved but one line of it; but, as Tillemont justly observes, it is worth many volumes: Take heed, father, that you do not change your mind for our sake.' Upon the death of Leonides, the family was reduced to great straits, the estate being confiscated. Origen however was taken care of by a rich and honourable lady of Alexandria: but in a short time he was able to provide for himself by teaching grammar. At this time the chair of the catechetical school was empty. Nor was there any one at Alexandria to teach the principles of the Christian religion; the terror of the persecution had caused so many to abscond, or flee out of the city. There came " then some heathens to Origen, desiring to be taught by him the Christian doctrine. The first of these, as he writes himself, was Plutarch, who, after having lived well, obtained the honour of martyrdom. The second was Heraclas, Plutarch's brother, who was bishop of Alexandria after the death of Demetrius. Origen was not above eighteen years of age when he was set over the catechetical school by appointment of Demetrius; in which office he was eminently useful, and besides gained the universal esteem of the faithful, by his frequent visits, and other kind offices, to the confessors in prison, whether strangers or of his particular acquaintance. n Having alone the whole care of the school, and the number of his disciples increasing, he left off teaching grammar, and confined himself entirely to religious instructions; in which he continued to be so successful, that there were no less than seven of his scholars who suffered martyrdom, one of which was a woman. P There must have been at that time no stated salary for the president of that school at Alexandria; and Origen was unwilling to receive a gratuity from those whom he instructed in the rudiments of the Christian religion. For,' as Eusebius says, 'prudently considering with himself how he might be able to stand in no need of assistance from others, he sold all his p. 203. B. C. Christi martyrio coronato, cum sex fratribus, et matre vidua, Vid. Porphyr. de Vit. Plotin. cap. 3. et 20. * Ως δε ηδη αυτῳ ὁ παίης μαρτυρίῳ τετελείωτο, και βραχύτε- ibid. ¿ τοις αδελφοις τον αριθμον ἐξ, ἑπτακαιδεκατον ο πλήρες αγων είος xalaxεimela. Eus. 1. vi. cap. 3. p. 203. B. Vid. et cap. 1. Origenes, qui et Adamantius, decimo Severi Pertinacis anno adversum Christianos persecutione commotâ, a Leonide patre, volumes of ancient authors, which he had collected with great care, and contented himself ⚫ with four oboli [or five pence] to be paid him daily by the purchaser.' Not long after this, or however whilst he was but young, in the 21st year of his age, as is supposed, of Christ 205 or 206, he was guilty of that rash and indiscreet action so well known. For being in his early youth obliged to teach women as well as men, and being desirous to put himself out of the reach of scandal, and to deliver himself from temptations, he was induced to fulfil upon himself, in a literal sense, the saying of our Saviour, Matth. xix. 12, where he speaks of those who "make themselves eunuchs for the kingdom of heaven." It might be said, by way of apology for him, that those words have been so understood also by others: but, as the action is in itself unjustifiable, so Origen was afterwards convinced of his error, and publicly confuted in his writings the literal interpretation of that text, in such a manner as to shew that he condemned himself; saying, beside other things, But we, who once understood Christ according to the flesh, and according to the letter, but now knowing him no more in that 'manner, approve not of that interpretation,' which he there mentions. d Notwithstanding his important employment in the school, Origen went to Rome in the time of Zephyrinus, bishop of that city, having a desire, as he somewhere writes, to see the 'most ancient church of the Romans. Having made there a short stay, he returned to Alexandria, and applied himself again with the greatest diligence to his ordinary work of teaching the principles of religion; Demetrius still favouring his endeavours, and even quickening his zeal by earnest exhortations to promote the edification of the church. The exact time of this journey cannot be determined, only it must have been performed before 217; some think about the year 213. Origen finding that he was not able to apply himself to the study of the scriptures, and the interpretation of them, as he desired, and to satisfy all those who from morning till evening came flocking to the school, took in Heracles before mentioned to be his partner in that work; committing to him the instruction of the younger scholars, and reserving to his own care those who had made some proficience. h The next thing mentioned by Eusebius is Origen's learning the Hebrew tongue: upon which occasion he also speaks of his editions of the Old Testament, in one of which he placed in several columns the original Hebrew text, and the Greek versions of the Seventy, Aquila, Symmachus, Theodotion, and some others, the names of which are not known. St. Jerom likewise says, that such was Origen's desire to understand and promote the knowledge of the scriptures, that, contrary to the custom of his time and country, he learned the Hebrew language; nay, he says he was admired by all Greece upon that account. However divers! learned moderns have observed, that Origen's skill in Hebrew was not exact. m k A Eusebius adds, 'About this time Ambrose, who followed the Valentinian heresy, was 'brought over to the orthodox doctrine of the church by the preaching of Origen.' St. Jerom, in his Catalogue of Ecclesiastical Writers, gives this account of Ambrose: That he was at 'first a Marcionite; afterwards, having been convinced of his error by Origen, he became a deacon of the church, and had the honour of suffering for Christ, as a confessor; to whom, ' and to Protoctetus, Origen inscribed his book of Martyrdom: and that Origen dedicated to • Ambrose many of his volumes, which were published at his desire, care, and charge. Ambrose was a man of a good family, and of no small wit, as his letters to Origen shew. He died before Origen, and is blamed by many, that, though he was rich, he did not at his death. ⚫ remember his friend; who was not only poor, but likewise in his old age.' a Vid. Basnag. 203. n. xiii. Pagi, 206. n. ii. b Vid. Eus. 1. vi. cap. 8. p. 368, 369. Huet. c In Matth. Tom. xv. d Eus. l. vi. c. 14. p. 216. D. • Ευξάμενος την αρχαιοίατην Ρωμαίων εκκλησίαν ιδειν. Ibid. f Vid. Pagi, Crit. 215. n. iii. Tillemont, Mem. Ec. T. iii. P. iii. Origene, art. 8. 8 Vid. Basnag. 203. sect. 14, h L. vi. cap. 16. iQuis ignorat et quod tantum in scripturis divinis habuerit studii, ut etiam Hebræam linguam, contra ætatis gentisque suæ naturam, edisceret? De Vir. Ill. c. 54. Vid. Hieron. 3. ep. 22. al. 25. init. Huet. Origenian. 1. ii. c. 1. sect. ii. p. 26. Tillemont, Mem. Ecc. in Origene, art. 2. et note 3. Vid. et Fabric. Bib. VOL. I. Gr. T. v. p. 224. m Ib. c. 18 in. n Ambrosius, primum Marcionites, deinde, ab Origene correctus, ecclesiæ diaconus, et confessionis Dominicæ gloriâ insignis fuit; cui, et Protocteto presbytero, liber Origenis de Martyrio scribitur. Martyrio scribitur. Hujus industriâ, et sumptu, et instantiâ, ad hunc infinita Origenes dictavit volumina. Sed et ipse, quippe ut vir nobilis, non inelegantis ingenii fuit; sicut ejus ad Origenem epistola indicio sunt. Obiit ante mortem Origenis; et in hoc a plerisque reprehenditur, quod, vir locuples, amici sui senis et pauperis moriens non recordatus sit. Hieron, de Vir. Ill. cap. 56. 3 X So writes Jerom. Epiphanius informs us, that in his time it was said by some that Ambrose was at first a Marcionite, by others that he was a Sabellian; but I suppose Eusebius's account is the most credible, who calls him a Valentinian: his conversion might be made about the year 212. Protoctetus was a presbyter of the church of Cæsarea in Palestine: his and Ambrose's confession for Christ was in the persecution under Maximin, about the year 236. Eusebius, in his Ecclesiastical History, speaks of their sufferings, as does likewise Origen in several places of his Exhortation to Martyrdom, inscribed to both of them, which is still extant. And there are besides remaining several other works of Origen dedicated to Ambrose as his Commentaries upon St. John's gospel, the treatise of Prayer, and the eight books against Celsus: which last shews, though Ambrose died before Origen, yet he lived to the year 250, or near it. St. Jerom says that Ambrose was a deacon of the church; at Alexandria, as is generally supposed. But Eusebius says nothing of this: and some are rather inclined to think he was a deacon of the church of Cæsarea, where Protoctetus was presbyter. Origen, in a letter of which we have now only a fragment, calls Ambrose a man indeed devoted to God;' and speaks of his earnest desire to understand the scriptures, and his great application in the study of them. Ambrose had a wife named Marcella, by whom he had several children she is commended by Origen, as a true Christian, and faithful wife. Eusebius informs us, that Ambrose was the person who excited Origen to write commentaries upon the scriptures, and that not only by words and entreaties, but by supplies of all things necessary for there were seven notaries or more procured by him to attend Origen when he dictated, who relieved each other by turns: and besides there was a like number of young women, or others, skilful in the art of fair writing, all which were handsomely maintained by Ambrose. h Jerom said just now that Ambrose was blamed by many for leaving nothing at his death to Origen. But Tillemont thinks that Ambrose knew his friend's mind, and that Origen chose to be poor, and to live in a dependence on Providence. Finally, St. Jerom speaks of Ambrose's epistles: but there is nothing of them remaining. It was fit, however, that we should give the account we have here done of this intimate friend and great admirer of Origen. i k In the year of Christ 228, Origen was sent upon some affair of the church by Demetrius into Achaia. When he came to Cæsarea in Palestine, he was ordained presbyter by Theoctistus and Alexander, bishops in that country, being then about forty-three or forty-four years of age. Demetrius, who had before envied Origen's reputation, was now greatly offended at him so that Origen, after his return from Athens, being very uneasy at Alexandria, left that city, and went to reside at Cæsarea, resigning the chair of the catechetical school to Heraclas,' who had been already his partner for near twenty years. This happened in the year m 231. Upon this occasion Demetrius held two councils at Alexandria: in the first of which Origen was expelled that city, and forbid to teach in it; or, if he was retired before, the decree of the council must be understood to deprive him of the office he had enjoyed, and to forbid his return to Alexandria. This was all which that council would consent to, as Photius relates from Pamphilus. In the second he was deposed from being presbyter; and Jerom seems to say that he was excommunicated. Demetrius likewise sent letters to the bishops of the several b See - Τινες δε τείον τον Αμβρόσιον έφασαν οι μεν Μαρκιωνίσην, οἱ δε Σαβελλιανον. Εpiph. Hær. 64. p. 526. 4. Tillemont, T. iii. P. ii. p. 59. c Ibid. cap. 28. d Ambrosium ecclesie diaconum fuisse scimus ex Hieronymo; cujus vero ignoramus: eo tamen inclinat conjectura, ut in Cæsariensi diaconum egerit. Origeni comes erat, qui plurimum Cæsareæ versatus est. Protocteto quoque Casariensi conjungit Ambrosium, dum ambobus librum de martyrio suum nuncupat. Basnag. Ann. 203. n. 22. Vid. Orig. Op. T. i. p. 3. edit. Bened. Η Ασπάζεται δε σε και ή πισολαίη συμβίος αυτός Μαρκελλα auα TOIS TEXVOIS. Orig. Ep. ad African, sub fin. L. vi. cap 23. Ambrosius, quo chartas, sumtus, notarios ministrante, tam innumerabiles libros vere Adamantius et Chalcenterus noster explicavit. Hieron. ad Mar cel. ep. 45. al. 18. p. 552. Conf. eund. de Vir. Ill. cap. 56 et 61. Et cum jam mediæ esset ætatis, et propter ecclesias Achaiæ, quæ pluribus hæresibus vexabantur, sub testimonio ecclesiasticæ epistola Athenas per Palæstinam pergeret, a Theoctisto et Alexandro, Cæsarea et Hierosolymorum episcopis, presbyter ordinatus, Demetrii offendit animum, qui tantà in eum debacchatus est insaniâ, ut per totum mundum super nomen ejus scriberet. Hieron. de Vir. Ill. c. 54. Vid. Eus. ib. c. 8. p. 209. C. D. et cap. 23. p. 224. C. D. Eus. ib. cap. 26. in See Tillemont, Mem Origene, art. 19. and note 21. n Phot. Cod. 118. n. 297. • Contra sacerdotes ergo ecclesiæ generaliter disputans, a quibus indignus communione ejus fuerat judicaHieron. Apol. adv. Ruf. 1. ii. col. 411. T. iv. P. ii. tus. parts of the world against Origen, who, as Jerom says, was thereupon condemned by the bishop of Rome, and generally by all others, except the bishops of Palestine, Arabia, Phoenicia, and Achaia, by whom he was still honoured. d Soon after this, in the very same year, as is supposed, Demetrius died, who was succeeded by Heraclas, and he by Dionysius, in the catechetical school; who was also one of Origen's scholars, and succeeded Heraclas in the bishopric of Alexandria: which, as Tillemont argues, may afford reason to conclude, that the animosity against Origen abated after the death of Demetrius. Origen was well received at Cæsarea, where Theoctistus the bishop of that city, and Alexander bishop of Jerusalem, heard him as if he had been their master, and committed to him alone the interpretation of the scriptures, and other ecclesiastical instructions. Here there was a great resort to Origen, not only of the people of that country, but also of distant parts; the most noted of which were Gregory, afterwards called Thaumaturgus, bishop of Neocosarea in Pontus, and his brother Athenodorus, afterwards also bishop in Pontus: these resided with Origen under his tuition for the space of five years. Firmilianus, at this time bishop of Cæsarea in Cappadocia, invited Origen into his own country; and likewise made him several visits at Cæsarea in Palestine, and made a stay with him for the sake of farther improvement in divine knowledge. St. Jerom says moreover, that Firmilianus, and all Cappadocia, pressed Origen to come to them; and that he actually accepted the invitation and resided with them a good while. Tillemont thinks it probable that he lived there privately during the time of the persecution under Maximin; where also, as he supposes, he wrote his Exhortation to Martyrdom. Africanus was another of Origen's friends, with whom he had at least an epistolary correspond ence. He wrote letters likewise to Fabian, bishop of Rome, and to divers other eminent bishops of the Christian church; as Eusebius assures us, who made a collection of Origen's epistles, to the number of a hundred and more. h k We may observe here, as proofs of the uncommon abilities and suitable reputation of Origen, without concerning ourselves about the exact time of those events, which cannot be easily settled, if at all; that' Mamæa, mother of the emperor Alexander, sent for Origen to come to her at Antioch, that she might have discourse with him upon things of religion; at the same time, for his greater safety, appointing him a military guard to attend him in his journey: andTM that he had the honour to write a letter to the emperor Philip, and another to his wife Severa. These things are mentioned to the advantage of Origen by Jerom and others, as well as by Eusebius. But Jerom, instead of Philip's wife, says his mother. n And whilst Origen yet dwelt at Alexandria, as Eusebius says, there came a soldier who delivered letters to Demetrius bishop of that city, and to the præfect of Egypt, from the governor of Arabia, desiring them to send Origen to him with all speed, that he might have some discourse with him. Being therefore sent by them, he went into Arabia; and having in a short time finished the affair for which he was sent, he returned to Alexandria. Tillemont P thinks this must have been before the year 217, when Origen was not more than thirty-one or thirtytwo years of age. Őrigen made another journey to Athens, beside that before mentioned by order of Demetrius. Eusebius, though he mentions this journey, does not inform us of the time of it; it is supposed, however, to have been about the year 240. Origen must have made some stay at Athens at this time; for he there finished his Commentaries upon Ezekiel, and began his Exposition of the Canticles. * Porro hoc sudore quid accepit pretii? Damnatus a Demetrio episcopo, exceptis Palæstina, et Arabiæ, et Phoenices, atque Achaia sacerdotibus. In damnationem ejus consentit urbs Romana: ipsa contra hunc cogit senatum, non propter dogmatum novitatem, non propter hæresim, ... sed quia gloriam eloquentiæ ejus et scientiæ ferre non poterant; et illo dicente omnes muti putabantur. Hieron. ep. 29. - Ουκ εις μακρον δε και Δημήτριος τελευίᾳ. Eus. ibid. c. 26. c Ibid. c. 29. p. 229. D. d Mem. Ec. Origene, art. 20. near the end. • Μονῳ τα της των θείων γρα εκκλησιασικό λόγου πραττειν f Ib. c. 30. Quantæ autem gloriæ fuerit, φων ἑρμηνειας και τα λοιπα ouvexwper. Eus. ib. c. 27. 8 Ib. c. 26, 27. τα hine apparet, quod Firmilianus Cæsarea episcopus, cum omni i Mem. Ec. T. iii. P. iii. Origene, art. 22. et note 24. m Ibid. c. 36. |