Sunday's Thoughts
by Alice-Alexandra-Sofia
 

Page_5   Works of Origen

 

Introduction

Origen’s Legacy

Origen’s World

The Concept of God

Conclusive Remarks

 

 

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…there were false prophets among the people

as also false teachers will be among you,

who will secretly bring in destructive heresies…

And many will follow their destructive ways,

by whom the way of truth will be blasphemed…

{2 Peter 2:1, 2}

 

 

Introduction

 

Origen [Oregenes Adamantius; AD 185–254?] studied philosophy in Alexandria and became a preacher and a teacher; he led the Alexandrian catechetical school for 20 years. Then, he settled in Palestine and founded a new philosophical and theological establishment. He was a prolific writer; he also composed The Hexapla  – a synopsis of six versions of the Old Testament.

The Alexandrian school assumed the Philo of Alexandria’s method of symbolical interpretation of the Holy Scriptures (see Philo of Alexandria – Page_4 in this Folder). The Alexandrian theologians produced numerous studies in which the Holy Scriptures were considered as an allegory and Greek pagan philosophy applied to interpretation of the sacred texts. In the second century, the Alexandrian school became the school of heresy:

– its scholars began transformation of Christian teachings into the modified version of the mythical heathen interactive theology

– its product – mythical theology – confronted the principal doctrines of the Christian dogma [e.g., in: Walvoord 16].

Clement of Alexandria (150–215) became the first Alexandrian scholar to make written references to Philo’s writings. His apprentice Origen not only had copies of the Philo’s works; he adopted the Philo’s method of allegorical–frivolous interpretation of the Holy Scriptures and “integrated” Platonic philosophical constructions into own interpretations of the Holy Scriptures [Runia 14, 117–118,121, 123, 125, 191]. In particular, for Origen, the visible world contains “copies of true things,” made after invisible immaterial heavenly things [Origen Spirit I .26  43]; this statement confirms Origen’s acceptance of the Plato’s concept of ideas/forms.

Porphyry asserts that Origen borrowed the method of allegorical or symbolical interpretation from Chaeremon the Stoic [Chaeremon Testimonia 9 5].

It looks like Porphyry omits one link of the chain:

– for Philo of Alexandria, the wisdom of the Egyptians was “the very summits of philosophy” [Philo On the Creation II.8]; consequently, Philo combined the Egyptian method with the Platonic and Stoic concepts and then, employed the mixture for interpretation of Judaism

– for Origen, the Egyptian philosophy was explicitly heathen, therefore, less acceptable than the Philo’s version of Judaism, which integrated Egyptian symbolical interpretations with the Plato’s concepts.

Origen was the Philo’s follower, and his contribution into development of the heretical theological thought is similar. Origen did for Christian teachings the same that Philo did for Judaism – both of them are responsible for planting seeds of destruction and their legacy is the same: heresy and false knowledge resulting from substitution of the dream worlds of heathen philosophy and mythical symbolism for the sacred truth.

Everyone has freedom to interpret for own pleasure anything that is within the reach of the intellect. However, in the matters concerning the Christian dogma, the Christians should exercise caution in expression of own “discoveries” and making them mandatory truth for the others, because Christianity is the way and the reality created by God Himself. Modifications, additions, contradictions, or misinterpretation and concealment of the word or commandment of God are falsification of the knowledge of God; and such falsification constitutes the crime against God and against man.

There are special and unambiguous requirements to those who desire to become teachers of the word of God and methods of identification of those who mislead their followers, create confusion or temptation for the others, and modify, diminish, or take away the word of God.

As St. Paul the Apostle wrote to the Corinthians, the disciples of Lord God Jesus Christ do not adulterate the word of God as many others do; they preach sincerely, “as of God,” “in Christ, in the sight of God,” {2 Corinthians 2:17}.

People seek omens and signs, dream the dreams of their imagination, and compile false knowledge through divination. Although the people accept the dreams of diviners as the very summit of human wisdom, such wisdom is foolishness before God. The people possessed by the spirit of divination “speak out of the earth, the vain words out of their own belly” {Isaiah 8:19}. It means that the diviners speak only by flesh and conveys sounds of the earth/matter: they made themselves the creatures of flesh, and they perceive and voice out only the needs of the flesh, not revelations of the Spirit of God. When they stumble upon the truth of the crucified God–Man, which they are not able to comprehend, they substitute own figments of imagination for the truth that they do not understand and then, misinterpret or falsify the words of God to substantiate their fantasies.

 It might be inferred from the Holy Scriptures, that if the one takes away, or adds, or adulterates the words of God, he commits iniquity, and separates himself from God: he becomes a liar. If the liar propagates the adulterated and misinterpreted words of God, he becomes a false teacher. The liar/false teacher do not have wisdom, which comes only from the presence of God. The false teachers are unable to comprehend the Christian teachings and to convey the truth and knowledge of God to the others. St. Paul the Apostle refers to them as to those who departed from the truth and clung to the teachings of demons in hypocrisy of liars having being seared in their own conscience. The liars and false teachers transform themselves into the sons of arch–evil that was the murderer of men from the beginning, and they will share the destiny of the arc–evil {cf. in: Deuteronomy 4:1–2; 12:32; Proverbs 2:6–9; 4:14–19; Isaiah 59:2–11; Matthew 7:15–23; 18:6–7; John 8:42–47; 1 Timothy 4:1–5; James 3:1; 2 Peter 2:1–22; 1 Corinthians 1:18–25; Revelation 21:8, 27; 22:10, 15, 18–19}.

 

 

Origen’s Legacy

 

So, what is the Origen’s legacy about, and what could be the reason behind the necessity today to be aware of passions of the dead heretic?

Origen as well as Philo adopted the idea of the apparent connections between the teachings of the Hebrew Prophets and Greek pagan philosophy, especially concerning similarity of the Book of Genesis and the Greek myths devoted to creation of the Universe. They both suggested the identical foundation, the same source of both systems of knowledge, the direct influence, or borrowing, especially in respect to the concepts of good, wisdom, knowledge, and law. For Origen, the truth revealed to the Hebrew Prophets is the same truth described and discussed by Plato [see also: Greer 6; van Winden 284]. Two notions sustain the Origen’s outlook: the assertion of Philo of Alexandria that Greek philosophy originated from the Books of Moses, and the apparent coincidence of some Greek ethical and philosophical assumptions with the writings of the Hebrew Prophets.

However, Origen’s influence has much more destructive consequences:

1/ he added new components (among them, big portion of Neo–Platonism and Gnosticism) to the Philo’s mixture of Egyptian symbolism with Stoic philosophical assumptions; the ultimate product is the mythical theological doctrine, which is incompatible with the Christian teachings; moreover, Origen’s assumptions became the foundation for conversion of the Christian Church of Rome into the papal empire constructed after the Roman pagan empire and – in consistency with its prototype – aiming for the absolute power over the Christendom in the same fashion as the Roman emperors sought absolute power over the perceivable world

2/ his writings betray some personal features, which are the traditional properties of the heathen diviners; through Origen, the passions of misguided imagination supplanted the clarity and power of the human thought based on omnipotence and wisdom of the Almighty Spirit of God.

The Origen’s assertions substantiated the countless heresies. The old Egyptian “allegorism” – method of symbolical interpretation (modification of the original meaning of the text or event in accordance with the imagination and needs of the interpreter), which Origen employed, facilitated infiltration of the Christian doctrine with the heathen concepts of Gnostics and followers of Neo–Platonism. However, symbolism and philosophy neither reveal the meaning of the word of God nor convey the true knowledge of God; although they seduce the mind with the promise to reveal the hidden sacred wisdom, they subvert the mind and immerse it in imaginary worlds of myths and false assumptions.

The method of reasoning and writings of Origen established for the Western theologians the precedent of

– frivolous interpretation of the New Testament, similar to the Philo’s experiments with the Books of Moses

– substitution of the thoughtless interpretations, frivolous additions, and figments of philosophizing imagination of man for the knowledge given by God Himself

– creation of new – familial – god after the heathen theological fantasies, e.g., such as interactive theology of the ancient Greeks, which was structured around the family of gods.

In consistency with the Gnostic doctrine*1*, Origen asserted existence of the secret knowledge hidden within Christianity – the knowledge intended only for the saints and for the mature, fearless, and bold souls of “guardians” (e.g., doctors and theologians of the papal church). Although this assertion directly contradicts the words of God {John 18:20; Mark 16:15}, it influenced works of the medieval theologians greatly. About ten centuries later, this notion was embodied into the papal policy, which prohibited laymen to read the Bible and translate the Holy Scriptures into English and other languages of the nations living under the papal authority [e.g. in: Baybrook 603].

Origen assumes the right to explain the Prophets’ revelations according to the human will and imagination; he perceives the Holy Scriptures as the collection of the philosophical doctrines, therefore, presents the words of God as the subject of philosophical discussion (the daily practice of philosophical schools and literate circles of the society in the Origen’s time), which might dispute the Scriptures.

According to Origen, an allegorical–philosophical interpretation is the means to obtain the highest knowledge of the saints – the mysteries and hidden knowledge. In the best Gnostic traditions, Origen implies that he has access to such knowledge and immediately suggests that the mystery and knowledge of God’s all forgiving and perfect love without fear and suffering {1 John 4:7–21} must remain hidden from those whose souls are “infants” and “still need the fear of teachers” [Origen God IV.952–954 342].

It means that the very bad thing happened to Origen: his mind overstepped the threshold of the delusional world where the boundaries between the reality and imagination vanish, and he began to modify the word of God as the heathen poets edited their myths. For instance, his interpretation of the St. Paul’s expression “the Spirit searches everything, even the depths of God” {1 Corinthians 2:10–11}: “we too will search all things, even the depths of God” when the Spirit will “become mingled with us” [Origen Spirit III.448 185].  However, the Apostle neither mentions the search for the depths of God by men nor writes that the Spirit of God “mingles” with men – this statement is one of many Origen’s blasphemous assertions born by fantasizing about God and “philosophizing in the temple.” Origen again misinterprets the Scriptures, because in the referred Epistle, the Apostle explains that

a/ “the Spirit of God searches all things even the deep things of God,” yet, that what is “the things of God” nobody knows except the God’s Spirit

b/ the sensual/natural (natural man – ψυχικος ανθρωπος –is the one that exists as the body/flesh) man does not receive the things of the Spirit, because he is not able to know them (e.g. Aristotle’s rejection of the Absolute Good and deification of the perceivable matter)

c/ the Christian is the spiritual man, because he has understanding of Christ; he is the temple where the Spirit of God dwells {1 Corinthians 2:10–13; 3:16}.

Origen justified permissibility of allegorical interpretations of the Holy Scriptures with the references to First Letter to Corinthians of St. Paul the Apostle. With the statement that the Exodus from Egypt and the presence of God when God led His people through the sea, fed them with manna, and gave them water from the rock – all these events were the anticipation of Christ: “the Rock was Christ” {1 Corinthians 10:4}, Origen asserts the Apostle’s “principles of interpretation… serve as a model in all other instances” [Origen Word II.204 101]. Yet, Origen misses two significant points and consequently has erroneous judgment concerning the Apostle and concerning himself:

1/ St. Paul the Apostle does not interpret (in the Origen’s meaning of this word – Origen suggests the allegorical interpretation); he literally follows the words of Lord God Jesus Christ that Moses wrote about Him and all the Holy Scriptures and the Prophets bear witness to Him {Luke 24:27; John 5:39, 46}.

The Apostle explains the meaning of a particular actual event: the very assumption “the Apostle allegorically interprets” discloses the deep misunderstanding of the Apostles’ role and mission. The Apostles had received from God Himself the direct and unambiguous commandments and explained these commandments regarding to the circumstances and difficulties the Christians encountered or were expected to encounter during accomplishment of their mission on the earth. All the Holy Scriptures are God–breathed; they contain everything the man of God needs to become perfect, fully provided with everything needed for any good work. The servant of God must carry out his mission of evangelist; only those incapable of learning and understanding of the good teachings would turn away from the truth and will be turned aside to myths {2 Timothy 3:16–17; 4:3–5}.

Allegories and myths as creations of imagination appear at the level of insufficient knowledge; they become the source of the poor judgment, which accepts false as truth and consequently, leads men to ruin and death

2/ Origen is neither Apostle nor prophet of God; his errors and misinterpretations of the Holy Scriptures confirm that he overestimates own abilities to interpret the words of God for the others and discards the direct and clear explanation of St. Peter the Apostle that for man, no prophecy of the Holy Scriptures comes into being by the will of men: by the Holy Spirit the holy men of God spoke {2 Peter 1:20–21}.

Consequently, only those in whom the Spirit of God dwells are able to comprehend the meaning of the prophecies and the will of God; moreover, they are able to do that without any allegorical–mythical interpretations.

Origen applies the created by his imagination model, which he ascribes to the Apostle, and declares: the Scriptures, which are “made up of seen and unseen things,” should be understood in threefold mode – a historical, moral, and mystical. As a human being consists from a body, a soul, and a spirit, the Holy Scriptures consist from a letter, moral doctrine, and mysteries of wisdom and knowledge of God. They signify the “triple form of divine philosophy”: moral philosophy (as obedience of Abraham); natural philosophy, and internal vision – contemplation of divine as a dream of Jacob–Israel about the ladder to the heaven and angels of God [Origen Word II.204–212 101–105].

In his definition of moral philosophy Origen mentions only obedience (reminiscence of the Aristotle’s universal order ‘master–→slave’) and connects vision–contemplation of the divine with dreams (divination); such Origen’s vision sprouted in the works of his followers. For instance, Thomas Aquinas portrayed moral perfection–virtue of men as the complete obedience and subjection to the superiors, and imagination became the main source of the Western theological doctrines and mystic theology.

The following Origen’s statement illustrates the work of his reasoning and assists in finding the point, where human logic produces errors. Origen writes that God blessed Isaac to live at the well of vision [Origen Spirit III.635 239] that is, in the Origen’s context, to dream the dreams and to visualize images, which Origen attempts to confirm with the references to the Old Testament {e.g., Genesis 25:11}.

According to the Scriptures, God blessed Isaac, and Isaac resided near the well of vision {φρεαπ της ορασεως – Genesis 25:11}. The translators of the Bible provide two interpretation of the Hebrew name of the well – Beer Lahai Roi:  “The Well of the Living One, My Seer” and  “the well of one who sees and lives” (because Hagar had seen the Angel of the Lord and asked, have she really seen God and remained alive after such vision, or “have I even here seen after him who sees me?”) The Holy Scriptures mention the same well two times {Genesis 24:62–63; 25:11}:

1/ Isaac lived near the land of Liba (Λιβα, or the Negeb), and he came to the gates of the well of vision, when he was about to meet Rebecca

2/ after death of Abraham, God blessed Abraham’s son Isaac, and Isaac resided near the well of vision.

It looks like the well of vision indicates the geographical place.

A person should have very powerful imagination or some additional knowledge of the intentions of God (which Moses the prophet who wrote Genesis obviously did not have) to interpret the settlement at a particular place as the allegory referring to the blessing by God of the life with dreams and visions in the same fashion as the Egyptian and other heathen diviners lived, while divination is abomination before God.

Applying the Philo’s method, Origen cuts the words out of context and ascribes them the different and in fact, irrelevant meaning.

In particular, this Origen’s text resembles the Philo’s geographical discovery that when God promised Abraham the land from the river of Egypt to the river Euphrates {and lists some nations – Genesis 15:18–21}, God referred to migration “from mortal things to incorruptible” [Philo of Alexandria Who is the Heir of Divine Things LXII. 313–316].

The most significant (that is the most destructive) part of Origen’s legacy is his way of thinking – pattern creation of false theological knowledge.

 

 

Origen’s World

 

The Origen’s world consists from three parts: he, his god, and other men.

The center of the Origen’s world is Origen himself – the exceptional being initiated into the mysterious knowledge of the saints and prophets, who judges his god, interprets this god’s thoughts, deeds, and words according to own needs, adds own interpretations to his god’s ordinances, and even corrects his god’s commandments. In resemblance of the Philo’s vision of the high priest, Origen designates for himself the place somewhere between his god and other men. To make his world acceptable for the others within the reality, where the Holy Scriptures at least apparently are recognized as the source of the absolute truth, Origen attempts to corroborate his phantasms with the Holy Scriptures. He chooses any passages or words, which have any resemblance or apparent similarity to his assumptions, even if their meaning is completely irrelevant.

Origen makes the statements [Origen Soul I.54 51– 52], which he also attempts to confirm with the references to the Scriptures:

1/ God and His creations –“the angels and dominations and the rest of heavenly powers” along with the “inner” human being – “are in some way of the same substance”

2/ men “seem to have a certain familial relationship with God."

In fact, the texts of the Holy Scriptures convey

1/ the God’s decision to create a man in God’s Own image {Genesis 1:26}

2/ the Apostle’s remainder that God the Father will resurrect and bring to Himself His creations, so, in spite of decay of a mortal body, the “inner man is being renewed day by day  {2 Corinthians 4:14–18; 5:1–5}.

The referred above texts do not describe the substance of God and His creations and do not imply familial relations of God and men.

Since the beginning, it is the axiom or the absolute truth that God is uncognizable: no man is able to learn His thoughts and ways, to cognize His nature, or even to see His face and live. Origen constructs his own Universe with another – cognizable – creator: he cuts the words or phrases from the context and utilizes them as the foothold for the leap into the realm of imagination. The Origen’s reference to the “familial relationships” with God and the inference concerning “the same substance” of God and His creations (including the angels and the heavenly powers, whom – if to judge by Origen’s own assertions – Origen personally knew so well that he even had learned their substance) illustrate how Origen’s imagination follows the heathen pattern and creates a new familial god – the head of the family. After such an assertion concerning the substance of God, for the papal theologians to equate mortal man – the pope – to Lord God Jesus Christ or to assert that the pope stands on the place of God is the matter of simple logical gymnastics.

In another text, Origen cries that God deceived him {in imitation of Jeremiah the Prophet – Jeremiah 20:7–12}. However, as soon as he put himself at the God’s disposition, such deception “doesn’t bother” him; he is willing to be deceived but by God alone [Origen God 962 348], and so on, and so forth. Such indiscretion and “gushing” manner of addressing to God signifies lack of real knowledge of truth and even mental disorder.

Origen’s perception of other men – his brethren, whose sins were expiated with the Blood of Lord God Jesus Christ, essentially, does not differ from the Plato’s vision of his contemporaries, for whom “the enlightened philosopher” designed the Nocturnal Council – pre–cursor of the Inquisition: the others comprise the flock of “small and undeveloped” souls.

Consequently, a “small and undeveloped soul” under supervision of the guardians – “doctors of the church or angels” should not be nourished with the Word of God; it must be kept in fear as children from whom the mystery of all–forgiving love of God should remain hidden, and it must be “fed on images” – the “spiritual milk” of images created for them by their guardians – theologians and “doctors of the church.” Such feeding makes the soul acquainted with “a taste of greater things” because the soul cannot desire something it does not know [Origen God IV.953–958 342–343; Spirit III.638 240]. To confirm his assertions, Origen refers to the Epistles To The Galatians (4:2) and To The Hebrews (5:12).

However, Origen’s references are not appropriate:

1/ according to the text of the Epistle, before God sent His Son to redeem His creations, people were the subjects of the law, which served as the guardian to look after the children of God. The Apostle compares the law with the guardians and administrators of an heir who is not in age to manage his property {Galatians 3:23–4:5}. Evidently, only own imagination could persuade Origen that when St. Paul the Apostle explains the meaning and responsibility of God’s Law in the pre–Christian era, he implies the doctors of the Church as “guardians” of “small and undeveloped” souls.

2/ The Origen’s interpretation concerning the “feeding on images” is not consistent with the text and meaning of the Epistle To The Hebrews. St. Paul the Apostle reproves his listeners because they became slow in understanding or sluggish in hearing. Moreover, instead of becoming the masters and teachers, they themselves should have the teacher to teach them “all over again” the basics revealed by God: they regressed “to needing milk.” The Apostle advises: “no one who is still living on milk can digest the doctrine of saving justice” and only the perfect have learned to discern the good and the evil {Hebrews 5:11–14}. Thus, in the referred by Origen text of the Apostle’s Epistle, it is nothing whatsoever that justifies or even conditionally confirms the feeding of “small and undeveloped” souls by images instead of the Word of God. According to the Apostle, the people need to train the ability to discern the good and the evil that is possible only through comprehension of the words of God

3/ the very existence of “small and undeveloped” souls is not mentioned in the New Testament; moreover, this Origen’s concept contradicts the Christian concept of man–child of God saved by the Word–God {Matthew 18:10–14; John 1:12–13; 3:16–18; 13:34–35; 15:12–15; 17:21–26}.

The Origen’s notion of “small and undeveloped” souls is a modification of the Gnostic hierarchy, which divides mankind in three classes:

– a few of the illuminated with the secret sacred knowledge

– the inferior souls, who are satisfied with the knowledge they already have

– all the others who are not able to cognize the secret knowledge, therefore are doomed to remain the subject of the matter – or the mortal flesh, for instance, the subjects of the rulers to whom they worship as to the deities.

The historical fact is that creation of images for feeding of the mass population was the main task of pagan poets and philosophers: Origen simply transfers the concepts of heathen political theology into that what he offers as an interpretation of the Scriptures, thus, as the foundation of the Christian dogma.

Concerning the Holy Scriptures Origen advises his readers:

1/ first level, or the letter “that kills” because it gives the law – “Cast all this aside like the bitter rind of a nut”

2/ second level, “protective covering of the shell,” which contains the moral doctrine or “counsel of continence,” – “they too are doubtless to be smashed and broken through”

3/ third level, or the hidden concealed mysteries and knowledge of God, which feeds the souls of saints – “let us get to work” and add this third interpretation “as God commands” [Origen Word II. 210– 211 103–104].

There are no hidden concealed mysteries in the Law, which God revealed to men. Besides, a heretic is not able to have knowledge of the “mysteries,” which feed “the souls of saints”; he even does not know do these mysteries exist at all, or he is simply deceived by his own imagination. Consequently, all Origen’s speculations should be discarded as the deceit and phantasm created by inflamed imagination of the heretic, yet, they had a particular influence on many theologians and thinkers.

Then, concerning the laws, which Origen recommends to cast aside, smash, or supplement with own interpretations, – two kinds of law are described in the Scriptures:

a/ the Law of God, which God revealed through the Hebrew Prophets; this Law is eternal – heavens and earth pass away easier than one dot of the Law becomes void {Luke 16:16–17}

b/ the laws, which were established to regulate the earthly live of the Israelites; these laws are temporal, they exist within the particular historical reality, and might not be needed at another level/stage of development or within another historical setting.

According to the Scriptures, the Law of God – in the Origen’s definition, “letter that kills” – pursues two purposes:

1/ to be the guardian and protector, which would prepare men for the revelation of Messiah and becoming the children of God {Luke 16:16; Galatians 3:23–28; 4:1–7}

2. to establish the main terms or conditions of existence for men: the essence of The Ten Commandments and related ordinances of God is simple – love to God and love to other people; no concealed mysteries are ever needed.

Along with the responsibilities of man before God, the universal Law determines the morality*2* – nature of man and, then, the morals. The Law was given to all generations with the warning neither to add nor to take from it, and this Law {Exodus 20:1–17; Deuteronomy 4:1–2; 6:4–9; 12:32; 30:19–20; Matthew 22:37–40}:

a/ defines the meaning of life and responsibility before the others

b/ teaches men to love God and obey His commandments, to love a neighbor as they love themselves, and do not kill

c/ carries life for those who adhere to it, and death for those who violate it (a being with the perverted nature becomes unable to access the life–sustaining divine energy of creation; thus, it ceased to exist)

Other laws, named “the laws of Moses,” determined the apparent, visible part of daily life and rituals and set up the model of apparent/manifest behavior, which should display/confirm the inner loyalty to the commandments of God. They also maintained survival of the ancient Israelites within the specified region with particular climate (e.g., the laws, which determined hygiene and meal, treatment of the lepers, physical contacts with contaminated food, etc.). For some scribes, their own interpretations of the laws of Moses and the regulatory laws concerning manifest rituals and behavior became the essence of religion, which was originally centered on God {e.g., in: Matthew 15:1–14; 23:16–36}.

Therefore, Lord God Jesus Christ refers to the different laws, when He rebukes the scribes –“blind guides” and hypocrites, and when He confirms that heavens and earth pass away easier than one dot of the law becomes void {Matthew 23:1–27; Luke 16:17}. 

Consequently, in the Epistle, which Origen mentions as the confirmation of his suggestion (“Cast all this aside...”), the Apostle argues with those who attempted to put at the place of new faith those rules and ordinances of the old religion, by which Moses had to restrain and manage the people with the “hardness of heart,” regulate manner of their living, rituals, etc. (e.g., circumcision, purification), and preserve the social stability and particular manner of life (e.g., marriage and divorce, punishment of criminals, apostates, and false prophets who accepted and propagated the belief of surrounding idol–worshipping nations) {Matthew 19:8; 22:36–40; Mark 10:2–9; John 8:3–11}.

The main purposes of the regulatory laws of Moses and the eternal Law of love, which determines the essence, meaning, and conditions of existence {to love the Lord your God, to love and serve Him by all your heart and all your soul, to follow the ways of God, to keep the commandments of God and His statutes, and to love your neighbor as you love yourself – Leviticus 19:17–18; Deuteronomy 10:12–13} belong to the different levels:

1/ the regulatory laws of Moses organized the life of flesh to prepare it for the gift of live by the Spirit; these laws had the temporary objectives to protect physical existence and prosperity of the chosen nation and to establish the model of behavior as the manifestation of the particular mentality

2/ the essences of the eternal Law revealed through Moses and the essence of each commandment of Lord God Jesus Christ – the main Law for the Christians – is the love to God and to His creations, which prepares a soul for the Kingdom of God {Leviticus 19:17–18; Deuteronomy 6:4–5; Matthew 5:43–48; 22:36–40; John 13:34–35; 15:12, 17}.

The Apostles had to preach to all nations the Gospel of Christ – new universal knowledge of God and the life in the Holy Spirit, the life, which does not depend from the external conditions. They did not have the task to extend over the entire world the local laws, which regulate and preserve life of the matter/flesh within the region with particular climate and with specific customs. For the Christians, the laws, which prepared people for the Messiah, and the laws, which regulated manner of the temporal life and punishment, lost their significance because the people had met the Messiah and received from Him new revelation. The essence of this revelation is the Law of love and imitation of the perfection of God {Matthew 5:44–48; John 10:11–18; 11:25–26, 51; 13:34–35; 14:23–24; 15:7–17; 17:1–26; 1 John 3:16; 4:8–21; 5:3}, which determines that man should

1/ know that God is love and dwell in love of God

2/ understand that to love God means to observe His Word and to fulfill His commandments –to bring many fruits in glory of God; then, through actualization of the Word of God man obtains love of God and becomes the dwelling of God

3/ understand that although no man has ever seen God, He dwells in those who love, and His love is completed perfection in them

4/ imitate God Who is the perfect love; he should love God and love one another because the one who loves is born of God, dwells in God, and knows God, yet, the one who does not love the others has not cognized God

5/ be able to give up the very life for the brethren as Lord God Jesus Christ gave up His earthly life for enlightenment, salvation, and eternal life for all

6/ be in the unity of God and be unified with the others in love to God and to one another.

Since, the Christians are not under the power of the laws instituted for those who lived by flesh until coming of new faith: through Lord God Jesus Christ, they “have crucified the flesh” {Galatians 5:24}.

However, the Law of God that determines the main conditions of the life of the soul – faith and morality (to follow own nature: to love God and serve only God, and to love the others because they are creations of God and the dwellings of the same God) – will exist until the earth and heaven pass away. This Law the Christians must uphold; otherwise they pervert own nature and this Law will destroy them {Matthew 5:17–20; Romans 3:31; Deuteronomy 30:15–20}.

In summary, the Law of God – the universal law – defines the essence of the human nature, the morality, and the main pattern of behavior that secures survival and the evolution.

As soon as the violation of the Law becomes possible only for the beings who perverted own nature (otherwise, they would not violate the law, which stipulates the essence of the human nature), for such beings, the Law of life becomes the law of death: sin (as inability to accomplish the mission that God established for a human being and as a violation of the Law of God that is perversion of the human nature) inevitably results in death of a sinner.

The Law of God is the universal law and as such, the unavoidable choice: to follow the nature stipulated by the Law of God and to live or to violate the Law (to commit evil/pervert own nature) and to die because the world created by perfect God does not support existence of the evil.

St. Paul the Apostle wrote: Christ is the end of the law {Romans 10:4}. After God took on Himself the sins of the world and sanctified the nature of man by His incarnation, He fulfilled the Law because His presence annihilates evil. All evil created by men was annihilated by the death of the Son of Man on the Cross. After fulfillment of the Law – the death of the Son of Man for the sins of men, each human being can enter the eternal life: Lord Jesus Christ Who gave up His earthly life for His creations became the door into the eternal life.

It looks like Origen neither discerns two kinds of the law nor cognizes the meaning of the Law of God and the consequent moral doctrine, which he advises to cast aside, smash, and break through. Otherwise, he would realize that men are not able to cast aside the knowledge granted by God and to live. Own sanity is the first thing that they discard before denial of any knowledge from God: only after man loses his reason he becomes able to cast aside the Law and “smash” the morality.

The very suggestion “cast all this aside” discloses the influence of Gnostics who discarded the laws, especially The Ten Commandments [Baybrook 182]; this suggestion reveals that Origen’s interpretations of the Holy Scriptures are human errors and figments of imagination; they do not convey the true knowledge of God.

After Origen “smashed” and “broken through” the morality, he fills the gaps of his knowledge with the fruits of his philosophizing imagination and attempts to portray them as the actual knowledge of God. Such actions

– in his imagination, lift him up at the third level – the knowledge of the saints (or “the illuminated” according to the Gnostic tradition)

– in fact, cast him aside and make him to fall down from the reality of true knowledge of God into the delusion – the imaginary world, which accommodates degeneration and perversion of the human nature.

The referred above interpretation of the Apostle’s text discloses the essence of the Origen’s method: seemingly, Origen follows the St. Paul’s explanations for those who insisted that ordinances of Judaism should be kept by the Christians, especially, to the Apostle’s words “Cast out the slave and her son” {Galatians 4:30}, where “the slave” signifies the subject of old laws. Yet, the real meaning of these references is out of the scope of Origen’s assertions. The Origen’s thought works within another reality that is not compatible with the reality of the Holy Scriptures:

 

Origen substitutes own assertions and interpretations for the subject of the Apostle’s Epistle

then, he “corroborates” own assumptions with the references to the Scriptures

yet, his references are irrelevant because the original subject of discussion has been changed.

 

The Origen’s innovations received the maximal acknowledgement when the papacy reached the peak of its secular power and the Inquisition forbade the Catholic laity to read the Bible. Ultimately, the institute of the papal theologians – the Magisterium – began feeding of the laity with the images, which were consistent with the purposes of the papacy: for example, such as an image of infallible deified superior–pope and the perfect unreservedly obedient papal subject. After the Bible was translated into the main European languages and was re–discovered by the European nations, the Western Schism marked the visible phase of disintegration of the papal empire. Another historical fact illustrates the consequences of the Origen’s innovation: the Adolf Hitler’s propaganda almost literally followed the Origen’s design – it produced the images and fed with them “small undeveloped souls” of “the great masses” of Nazi Germany.

 

 

 

The Concept of God

 

The Origen’s god and god’s creations are “in some way of the same substance” and the spirit of this god “mingles” with men; his god torments his creations, “but like a devoted father, he mitigates the torment with mildness” [Origen Soul I.54 51; Spirit III.448 185; God IV.919 333].

Therefore, the Origen’s god is not different from punishing and sadistic gods of Homer and Egyptian myths – the phantoms embodying the worst fears and masochist fantasies of humans. The Origen’s description of his god resembles fantasies of the heathen philosophers, who judged their gods and exalted themselves as “the tutors of mankind” [e.g., Seneca in: The Wisdom of Stoics 27].

Punishment and suffering occupy the special place in the Origen’s world. With the unhealthy lust, he discusses the intensity of pain and the Future of sinners: the Origen’s god “torments the wicked,” but “mitigates the torment with mildness.” Concerning punishment of “the impure,” which as Origen believes would be “something worse than hell,” he commands to St. Paul the Apostle: “Name it, O Paul! Say what the punishment is!” [Origen God IV.912–919, 962 332–333, 347].

If to compare the Origen’s image of his god and his assertion of the necessity of fear [Origen God IV.912–919, 952–954; 962 332–333, 342, 347] with the texts of the New Testament, it is evident that Origen does not comprehend the essence and meaning of Christianity. His perverted concept of god who punishes and tortures his creations is completely incompatible with the Christianity and evidently has the roots in the heathenism; for example, the Plato’s second death of heretics, and Cicero’s double punishment imposed by gods: mental tortures during life and such ignominy after their death that people joyfully approve the extermination of criminals [Cicero De Legibus II. xvii.44].

To the contrary, God of the Christians is the Good Shepherd Who gave His life for His creations and took on Himself the sins of the world. God is the perfect love, and the perfect love does not mean fear and suffering; it means light of the truth, salvation, life, mercy, and abundance of the good for everyone. St. John the Apostle conveys the reality of love and mercy of God Whom his hands have touched and Whom his eyes have seen through Lord God Jesus Christ {John 1:1–5, 9–14, 29; 9:5; 10:9–11, 30; 12:45–46; 13:23–35; 14:6–11; 15:9–13, 17; 17:23–26; 1 John 1:1–4; 3:5, 16; 4:8–19}. The darkness and misery of the Origen’s world with his torturing and punishing god is not compatible with the Light of Christians.

Some heathen cults interpreted unnatural attachment to pain as the sign of religious devotion similarly to identifying insanity of diviners as the “divine madness.” Starting with Origen, pagan practices and bodily austerities (e.g., such as self–flagellation of worshippers of the “great goddess”) began to penetrate life of the devoted to Origenism ascetics; then, they were openly admitted into the practices of the papal church {e.g., Spiritual Exercises of Ignatius of Loyola}.

The Origen’s speculations contradict the will of God to save all His creations through the knowledge, which He gave to the Apostles with the command to preach it to all; he misinterprets the unique openness of the knowledge granted by God Who Himself wrote His law and instruction for men and gave His Blood for the remission of sins to all who want to live {Exodus 24:12; 31:18; 32:15–16; Matthew 26:26–28; 28:19–20; Mark 16:15–16; Luke 22:17–20; 24:45–47; 1 John 1:7}.

Origen’s version of Christianity becomes the continuation of the Platonic–Gnostic doctrine of secret knowledge of the initiated. With his notion of the “small and undeveloped” souls and the assumption of possibility to put at the place of the word of God the images, which were produced by the “guardians”– doctors of the Church for the “small and undeveloped” souls, Origen attempts to justify the necessity to conceal the all–forgiving love of God, because the ordinary people must be kept in constant fear before the punishing and torturing god. Origen misinterprets the meaning of the Christian teachings {God is the perfect love without fear and suffering – 1 John 4:8, 16–18}; his works convey the perverted interpretation of the Christian love and imply the possibility of co–existence of the love of God with masochist perversion of men (this sacrilegious tradition stems from the Origen’s obsession with an image of the punishing and torturing god and the Origen’s self–mutilation*3*).

Origen’s adaptation of the heathen concept of torturing god facilitated incorporation of the heathen doctrine of punishment into the teachings of the Western Roman Church; then, the main papal theologian Thomas Aquinas completed this doctrine with the justification of the Inquisition and mandatory execution of the relapsed heretics. The Origen’s notion about the necessity to keep the general population in constant fear before the punishing and torturing god was a beginning of transformation of that what was initially the Christian Church of Rome into the eternal prison. This prison is sustained by doctrines of Augustine and Thomas Aquinas; it is built with the efforts of the Inquisition, Spiritual Exercises of Ignatius of Loyola, and “paternal severity” of the Roman popes, for or instance, such as Roman popes’ joy because of death and suffering of those denounced as heretics and schismatics – the Greek Orthodox Christians during the sack of Constantinople by the Catholic crusaders and the Huguenots during the St. Bartholomew Night’s massacre in Paris*4*.

Seemingly, Origen loved God and sought Him in his own way, with all healthy remnants of his mind. So, how man who desires to love God, becomes a heretic; what compels the mind to overstep the threshold and accept the false as the truth? 

The mind of man is able neither to cognize God–Creator nor to comprehend His purposes and ways. God Himself revealed the knowledge needed to achieve the purposes of existence and to reach the state of perfection; this knowledge provides the foundation for existence and the evolution. Upon this foundation, each man should make own way to perfection according to the commandment of Lord God Jesus Christ: be perfect as your Heavenly Father is perfect. For the Christian, to obtain perfection that is the love to God and to His creations, to return to God–Creator, to become a child of God, and enter the eternal life and kingdom of God is possible only through Lord God Jesus Christ {Matthew 5:48; John 1:12–13; 10:9, 27–29; 14:6; 1 John 3:1–6; 4:9, 12–21} that is the first condition of existence within the universal reality of Christianity. Acceptance of this condition demands the deepest humility before God and the unconditional faith.

The insufficient faith along with the reminiscence about own original perfection and with the pride*5* (as the confidence in unlimited abilities of own intellect and the absence of humility before God) forces the mind to rebel against impossibility to cognize God.

The contemporary theologian John Meyendorff refers to Origen with such wordings as “the great Origen” with the “overwhelming” influence on the patristic traditions; he asserts that

1/ Origen is the missionary who had, within the learned elite of the Greek world, to propagate the Christian dogma written “in poor Greek” by the representatives of “an obscure barbarian nation”

2/ Origen attempted to find the proper way for the sophisticated Greeks to read the Old Testament filled with “the rudimentary myths of Semitic people”

3/ the Origen’s allegoric interpretation of the Holy Scriptures became the solution, which secured success of his mission and compelled the Greeks to accept “the cultural humiliation” of a search for the truth in the “Jewish Scriptures” [Meyendorff  (1983) 34–35; (1989) 29].

If so, Origen began his “mission” with the contradiction to St. Paul the Apostle, who forewarned of empty deceit and lofty words of men; then, he discarded the Apostle’s advice that the wisdom of this world is foolishness before God {Colossians 2:8; 1 Corinthians 2:1; 3:19–20}.

Thus, Origen’s “mission” was doomed to failure at the very beginning because, in fact, Origen

a/ preferred the lofty words of heathen philosophy to the simplicity of the absolute truth of the word of God

b/ substituted own fantasies for the Scriptures

c/ misled those who accepted his speculations as the authentic Christian teachings.

Furthermore, the “poor Greek” or Koine was the modernized (modernized for its time that happened to be the beginning of new era) Greek language, which after Alexander of Macedonia’s invasion was spoken and understood in all countries of the Mediterranean region and Asia Minor. The universality of Koine made it the very convenient tool for the Apostles’ mission to preach the Gospels to all nations. As soon as Koine served the purposes of God, it cannot be poor. Besides, the simple, yet, supreme and absolute truth of Christianity does not need embellishment with “sophisticated” wordings, which cover emptiness and deceit of imaginary mythical worlds of heathen theology. Love and reverence to God give understanding that the language on which God wrote the Law and The Ten Commandments for instruction of men {Exodus 24:12; 32:15–16} and the language on which the Gospels are written were, are, and always will be the greatest languages among all those spoken by men.

The contemporary writings with high praises to heretic Origen along with the references to the Holy Scriptures as “the rudimentary myths of Semitic people” and to the conversion of the pagan Greeks into Christianity as the “cultural humiliation” to learn the Truth from the “Jewish Scriptures” [Meyendorff (1983) 34–35] confirm that the Origen’s works still influence the theologians.

There is a positive side of the Origen’s story: it facilitates discernment of true theologians whose works propagate Christian teachings without falsification of the words of God and without bias, passions, and corrupted imagination of the philosophizing theologians and diviners.

For instance, any Christian theologian who writes about the Christian teachings should have the abilities and knowledge needed

– to discern the voice of God behind the revelations of the Hebrew Prophets

– to discern the truth (and the false) under any cover, which might look as folly (or wisdom) for those commonly recognized as the wise

– to discern the good and the evil in the others

– to evaluate the true essence of heathenism – the Orphism, Greek mythology and philosophy, which are the foundation for the heathen Greek morality, ethics, and political and social life – therefore, to understand incompatibility of the heathenism and Christianity and inappropriateness of application of the heathen philosophical–theological fantasies and myths for interpretation of the words of God.

Otherwise, the Christian theologian cannot be discerned from Thomas Aquinas and his followers, therefore, has no moral right to present his assumptions as Christian theology.

3) some constant features assist in identifying the mind that has God as the ideal and meaning of existence, therefore, is capable of propagating the true knowledge of God:

These abilities have the foundation upon which the intellect becomes able to overstep all boundaries and restrictions; this foundation is humility – the result of self–knowledge and comprehension of own nature and, at the same time, the vision of God within own soul. Would Origen or his followers and admirers possess such mind, for them, the pagan Greeks with their adulterous and deceitful gods and deified rulers (e.g., such as Alexander of Macedonia) who assumed the right to evaluate other nations by suitability for slavery, enslaved the conquered population of other lands and apprehended their property, would not have any reason to be extolled over all surrounding “barbarian” nations.

Consequently, all “wisdom” of the Greek pagan philosophers would receive the appropriate definition as the rules for creation of specific imaginary worlds produced with limited imagination, which depicts the evil created by men as the deeds sanctioned by their gods and during the dreams, which they identify as “the flight in heaven,” is unable to overstep the images of the material world stored in their memory. Consequently, they would evaluate the heathen ideals, ethics, morality, and philosophical speculations in consistency with their actual meaning: the perversion of the human nature.

For instance, they would realize that the Plato’s descriptions of the mandatory virtues of the guardians and members of the perfect community [Plato Republic] confirm the Apostles’ evaluation of the heathen morality and those who reject or suppress the true knowledge of God {Romans 1:20–31; 1 Peter 4:3–4}.

Then, they would realize that to accept the methods, with which the heathens created their world, means to expect the same results, which the heathens had: the false and deceit instead of the truth.

The Origen’s interpretation of the referred passage from the New Testament illustrates the essence of his logic: he discards the reality of God where man is the subject to God, the reality that Origen is not able to understand or does not want to accept, and creates his own dream – that is false – world where God becomes the subject to the Origen’s consideration and the Spirit of God might “become mingled” with Origen.

There is no possibility to confirm the Origen’s misinterpretation of the Holy Scriptures by imperfect or inaccurate translation of the Holy Scriptures as some researchers suggest: Origen himself learned the Hebrew language and compared the text in Hebrew with the different Greek translations [Baybrook 7, New Catholic Encyclopedia 10:768]. It means that Origen intentionally misinterpreted the sacred texts to confirm his own assumptions. The question is: what was the cause of such Origen’s actions and the similar actions of his apparent and hidden (e.g., immediately after his condemnation as heretic) followers? What was his purpose, and what did he try to accomplish? What is the purpose behind the attempt to alter the truth of the uncognizable world that is out of reach?

The simplest answer could include such causes as the personal traits, mental disorder resulting from self–intoxication with pride and overconfidence in the power of own reason, desperate desire of self–affirmation as a teacher of “small undeveloped” souls or even as a prophet, or a simple inability to comprehend written texts; however, the actual role of Origen might be tragic. Moses warned the ancient Israelites: God would test their love and loyalty to Him through the false prophets {Deuteronomy 13:1–4}. Origen could be one of such false prophets with whom Lord God tested understanding of His revelations by early Christians and their love to Him, because there is no compatibility or reconciliation between

– the perfect love and fear

– the true knowledge of God and the perverted images created by sick imagination

– the normal human nature and such perversion as masochist longing for pain and punishment.

From another point of view, if a mind desires to build a new establishment within the particular world, which already has its absolute truth, at first, the mind needs to discard the original absolute truth and introduce the beliefs, which might be completely inconsistent with the original meaning of truth, yet, suitable for construction of new establishment. Therefore, when the mind decides to utilize the knowledge of God for the needs of a particular social establishment, it intentionally falsifies or discards the true knowledge of God and asserts own constructions: Origen–like speaking, it keeps the shell and changes the core. The best strategy of destruction is to make such substitution unnoticeably.

In both cases, the actual pattern of actions is the same:

1/ the mind presents itself or the establishment, which it serves, as endowed with exceptional power and exclusive rights. Consequently, the mind discards reverence to God and approaches to the Holy Scriptures not as to the knowledge of the essence and meaning of existence and the pledge of eternity; it utilizes the Holy Scriptures to extract any appearance of justification of earthly purposes (usually, with the Aristotle’s attitude concerning the practicable good of men) and, as the result, misinterprets the contents of the Scriptures

2/ the mind creates own reality – new god – and disguises under this new god’s commandments own needs and intentions. To produce such new reality

a/ the mind discards the Gospel and explanations provided by the Apostles

b/ the mind selects the passages or sentences with many shadows of meaning and employs the logic and methods, which Aristotle developed to make the Plato’s complicated theoretical–philosophical fantasies suitable for the practical tasks (in particular, Aristotle developed a technique of cutting the words and phrases from their context with their consequent interpreting and misinterpreting according to own objectives. When Origen applies this technique, his mind substitutes own constructions for the real meaning of the Holy Scriptures and, then, asserts own speculations as the word of God)

c/ the mind presents newly created reality – in fact, fruits of own imagination – as the “divinely inspired” interpretations of the Holy Scriptures or as the true knowledge of God. With the discernible passion (sometimes supported with the power of the establishment it serves) or the “fire” of sole/spirit, the mind begins to persuade the others to recognize the produced phantasms as the prophetic interpretation of truth.

The threat, which the “fire” of Origen’s soul/spirit carried for the purity of the Christian dogma, thus for mankind, was the sufficient cause to reject the Origen’s writings. Three Ecumenical Councils (the Second of Constantinople (553), the Fourth of Constantinople (869–870), and the Second of Nicea (787)) anathematized (excommunicated) Origen (although he died in the third century) and denounced his works as “the mythical speculations,” “heretical” and “useless knowledge” [Decrees of the Ecumenical Councils 119, 135, 161].

In general, the style of Origen’s writings reveals the specific and misguided interpretation of God––man relation; they convey the perverted interpretation of the Christian love and imply the possibility of co–existence of the love of God with masochist perversion of men (this sacrilegious tradition started with the Origen’s obsession with an image of the punishing and torturing god and the Origen’s self–mutilation). Following Plato’s consummated “divine” philosopher who knows thoughts of his god, Origen pretends

– to have authority to judge God or to evaluate His deeds; for instance, he writes: “God does a superb job in arranging the whole order of the Universe”

– to know what the Holy Spirit wants to be written, and that the open instruction of “the inexperienced” is not in “His good pleasure” and must “remain protected in secret and mystery” [Origen God IV.957, 960 343, 344].

With such assertions, Origen not only discloses own self–image and confirms that all his “knowledge” of God is the fruit of perverted by the heathenism imagination; he openly contradicts to the God’s commandment to preach His word openly to all nations {Matthew 10:27; 28:19–20}.

Christianity is the completed comprehensive reality of knowledge opened for everyone, and the New Testament contains everything man needs to exist, to continue the evolution, and to reach the state of perfection – readiness for the subsequent purposes and plans of God. Moreover, if man asks the wisdom of understanding from God, he receives it. If God wishes so, a child has more understanding than learned scholars have {Psalm 118(119):99–100}.

In addition, the Origen’s phrase “remain protected in secret and mystery” [Origen God IV.957 343]

a/ restates the Plato’s warnings do not disclose the secret knowledge of the initiated to the ordinary people; for instance, Plato writes about the necessity to conceal true knowledge from “untrained people”; he is not interested to reveal the nature of things and truth to mankind: only few people who are able to discern truth “with a little guidance” should receive instructions [Plato Letters II: 313–314; VII:340–342a, 344c–345c]. Such a point of view discloses inconsistency of the practical inferences with the main theoretical assumption. In particular, if the Intelligence is the source of origin and the life–maintaining force of the Universe, the knowledge, as the result of the existence of the Intelligence, is the non–alienated property of each being. Thus, deprivation of knowledge should be equated to the death of intellect: in fact, Plato either condemns all non–philosophers to such a death or assumes that all non–philosophers are not human beings when he asserts the inaccessibility of true knowledge for the vast majority of population as the legitimate property of his philosophy

b/ reflects the Gnostic doctrine*1* of the secret knowledge, which is the possession of the illuminated elite and must remain concealed from the rest of mankind. The Gospels left the touchstone for discrimination of any heresy with which the mind of anyone who aspires to the earthly power and riches attempts to become exalted over the others and pretends to possess some mystical or even “divine” knowledge the others do not have: all knowledge of God is open to anyone who believes in Lord Jesus Christ and follows His commandments.

There is nothing hidden, secret, or intended for some special distinguished minds in the Christian teachings: for the Christians, all are equal before God, all are called to inherit the kingdom and enter the eternity. Only own choice (to believe or do not believe; to love the others or do not love the others) distinguishes the Christians and the other people, and only this choice determines the meaning of earthly existence and the ultimate destiny. Two greatest commandments compose the essence of the Law, the Prophets, and the Christianity: love to God and love to a neighbor.

Knowledge of the words of God allow discerning heresy in the Gnostic and Manichean doctrines, which justify the division of their followers into two main groups

1/ the Initiated–Enlightened–Illuminated–Perfected elite in a possession of the special secret–mystical–divine–forbidden knowledge of God, and ordinary members

2/ all the others deprived of this knowledge (the Hearers–Believers–Brothers or the simple–small–ordinary souls, the laity, etc.), therefore, unworthy to be something more than ordinary laborers – in fact, slaves – destined to sustain the privileged existence of the Perfected–Illuminated–Initiated–etc. elite. 

 

 

Conclusive Remarks

 

In general, the Origen’s outlook, philosophy, and understanding–interpretation of the Holy Scriptures have the same foundation as the heathen theological and philosophical doctrines do: his works promote the advancement of the heathenism masked with the names of God and His Apostles and covered with the irrelevant references to the Old and New Testament.

Origen accepted the Philo of Alexandria’s practices of the allegorical interpretation of the Holy Scriptures and import/integration of heathen concepts into the Christian teachings and the Plato’s tradition of modification of theological concepts.

Eventually, the Origen’s heretical doctrine, which was developed on the misinterpreted Christian teachings, became the semblance of the Philo’s symbolically interpreted Judaism with the incorporated Platonic, Stoic, and Gnostic concepts. The works of Origen along with his methods facilitated the substitution of heathen interactive theology for the Christianity.

If the Origen’s writings only have their place at the library for the books concerning the history of harmless human errors, not many would be interested to read them. Yet, Origen’s influence still lives in the works of his followers, in the theological doctrines of Augustine and Thomas Aquinas; it comes to life at any time and any place where and when a human being misinterprets the words of God with the purposes to offer the fruits of own imagination as the truth and – with false and misleading assertions – to establish own superiority over the others.

For instance, the contemporary Catholic researcher writes about Origen that “in ultimate things he is Catholic” with “childlike attachment to the visible church.” For him, Origen is “possessed almost to the point of insanity,” and Origen is the Catholic whose “unromantic passion” and fire of soul is comparable with those of “Heraclites and Nietzsche” [Introduction to Origen, Spirit... 2, 3, 5, 20].

However, attachment to the visible matter (e.g., the “visible” establishments and hierarchies, which possess power of coercion) closes the path to the inner truth of the heart–soul–mind; moreover, passions and “mind in fire” are not compatible with the presence of the Holy Spirit of God Who opens the true knowledge of God for the human heart–mind. The very term fire of soul (spirit) and especially, if it is applied to a theologian, signifies delusion and, perhaps, even illness of the mind.

Indeed, concerning the referred above comparison of Origen and Nietzsche – according to the author of A Theory of Disease, Friedrich Nietzsche was “psychiatrically abnormal for years” [Guirdham 37].

 Passions in the matter of religion and theology expose immaturity of the mind and indicate ignorance and heresy: passion and imagination are the attributes of insufficiency, which the mind applies when it has neither sufficient and true knowledge nor wisdom to find it. Only with the true knowledge of God, the mind obtains completeness of love and perfection and only with true knowledge of God the mind’s insufficiency vanishes. Passions, use of imagination, delusion, and arrogance of assumptions concerning uncognizable God, as well as “possession” similar to the heathen diviners, are not compatible with the true knowledge of God. Such features indicate typical for a heretic ignorance and insufficient knowledge of God, luck of faith, and imperfection in Christian love.

Many Origen’s apparent and secret followers accepted his method and integrated Plato–Gnostic constructions in their works. They also boldly cast aside the Law of God, got to work, and added their own interpretations as the God’s commands. The Origen’s “mythical speculations” and “useless knowledge” created with misinterpretations of the Holy Scriptures served development of the heretical political theology by which the medieval papal theologians replaced the Christian dogma. For instance, according to the Roman pope Benedict XVI, Origen – “the great master of faith” – effected the “irreversible turn” in “Christian” theological thought; his teachings was developed by the doctors of the papal church of Rome (the Magisterium) who “learned the lesson” of Origen [“Origen: Master and Exemplary Witness of Christianity.” Vatican Information Service, number 75, of April 25, 2007].

Three Ecumenical Councils – the Second of Constantinople (553), the Fourth of Constantinople (869–870), and the Second of Nicea (787) – anathematized (excommunicated) Origen (although he died in the third century) and denounced his works as “the mythical speculations,” “heretical” and “useless knowledge” [Decrees of the Ecumenical Councils 119, 135, 161]. However, condemnation of the Origen’s heretical “useless knowledge” by the Catholic Apostolic Church (condemnation of Origen was before the Great Schism) did not stop the sacrilegious allegorical–symbolical misinterpretation of the Holy Scriptures initiated by Philo of Alexandria and elaborated and advanced by Origen. They are exactly the weapon, which the heathenism needs in its struggle against Christianity, and exactly the means needed to substitute the interests of the worldly establishments for the Kingdom of God, so they are still in use.

The story of Origen, and especially, the fact that his “mythical speculations” and “heretical” knowledge have been incorporated into the Western theological thought (which, for instance, created the Inquisition – the establishment incompatible with the Christian teachings) and even accepted by some Eastern theologians, confirms two things:

1/ the false concept might be likened to the abnormally mutated cell, which grows into the cancerous tumor and kills its host

2/ adequacy of Tertullian’s reference to heresy as to the fever – “deadly and excruciating” calamity whose purpose is annihilation of mankind*6*.

 

 

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Notes:

 

            *1* The Gnosticism absorbed the Plato’s notion of necessity to preserve the secret knowledge held as “sacred” and to hide it from all who is not the member of the Initiated elite; this “sacred” knowledge includes the doctrines of the Egyptian priests, the Pythagoreans, and the Orphics, as well as the concepts adopted from the Zoroastrianism and other heathen religions.

 

*2* The morality is a description of the normal human nature at the universal or general level, as a being created in the image and after likeness of God; the morals might be seen as the logical continuation or derivative of the universal law at the levels when one human being interacts with the others; this continuation – derivative (a rule, norm, pattern of behavior, law of men) is stipulated with the particular parameters of the environment, religious, social, political, historical, and other settings.

 

*3* Origen mutilated himself in the fashion similar to the “kubebos” or “gallos”– the male priests who during special rites emasculated themselves before the altar/statute of Cybele – the “great goddess” of the Mediterranean heathen nations. These eunuchs believed that they are the male embodiment of their female deity. Because of this self–mutilation incompatible with the Christian concept of man {e.g., in: 1 Timothy 4:1–5}, Origen was not sanctified as the priest and he was not admitted to the Christian priesthood.

 

            *4* In 1204, when the papal Crusaders captured Constantinople, the Roman pope Innocent III expressed joy and called the capture “magnifica miracula” [Innocent III’s letter qtd. in: Runciman 151]. Some historians assert that the pope Innocent III was not aware of the details of sack of Constantinople [e.g., Runciman 151–152], or he just had “insensitivity to the Byzantine tradition” [La Due 122].

            Historically, murders, pillage, destruction accompanied all military invasions, and it is not proper for the Christian to feel joy because of suffering and death of people, whichever religion or the manner of life they have chosen, and to continue to identify himself as the follower of Lord God Jesus Christ.

            The history preserved another example of joy experienced by another Roman pope: in 1572, after the St. Bartholomew’s Night in Paris, when the Catholics killed approximately 50,000 Huguenots, the pope Gregory XIII congratulated queen–mother Catherine de’ Medici and ordered to celebrate the massacre with lightening of bonfires [Trager 197].

 

*5*  Augustine of Hippo defines pride as “a perverse imitation of God,” as the assertion of own rules instead of the Law of God, and then, as the attempt to impose own rules on the society [The City of God against the Pagans XIX.xii VI:171].

Pride also might be seen as rejection of God because it develops on the false theological knowledge. Greek pagan philosophy provides the logically completed foundation for cultivation of pride and extraordinary confidence in the power of the intellect, with which the pagan philosophers penetrated the thoughts of their gods, knew everything that happened before creation of mankind, and attempted to impose own values on all surrounding nations whom they equated with slaves. Therefore, the temptation of beliefs that the intellect might obtain omnipotence by own efforts and through own speculations, is deadly dangerous for the mind that adheres to Greek pagan philosophy.

If the mind does not have the solid foundation (the reverence–fear of God and the faith are the foundation of the true knowledge of God), it oversteps the threshold and begins to employ imagination in attempt to prove to itself and to the others that it is able to cognize everything; it becomes possessed with pride and overconfidence and discards the warning that man must not alter, distort, or supplement the knowledge of God with own additions, because the distorted and false knowledge of God carries death and destruction for men.

 

            *6*  See Heresy – Folder Archive Page_2_2008, posting for July 6, 2008.

 

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Walvoord, John F. "Basic Considerations in Interpreting Prophecy." Vital Prophetic Issues: Examining Promises and Problems in Eschatology. Ed. Zuck, Roy B. Grand Rapids, Michigan: Kregel Resources,

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van Winden, J.C.M. Archè: A Collection of Patristic Studies. Ed. J. Den Boeft and D. T. Runia. Supplements to Vigiliae Christianae. v. XLI. Leiden, New York, Köln: Brill, 1997.

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The Internet:

 

Vatican Information Service; news

 

 

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Posted August 10, 2011

Original Post October 5, 2008

 

 

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