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Particulars
of Christianity:
301
Roman Catholicism
Roman
Catholicism (Part 9)
Roman
Catholicism (Part 1)
Roman
Catholicism (Part 2)
Roman
Catholicism (Part 3)
Roman
Catholicism (Part 4)
Roman
Catholicism (Part 5)
Roman
Catholicism (Part 6)
Roman
Catholicism (Part 7)
Roman
Catholicism (Part 8)
Roman
Catholicism (Part 9)
Roman
Catholicism (Part 10)
Roman
Catholicism (Part 11)
Roman
Catholicism (Part 12)
Addendum:
In Their Own Words
The Pontifex Maximus
Having determined then that the Roman Catholic doctrine of
papal authority and Roman primacy did not originate with Jesus
Christ we must turn to our secondary question: where, then,
did the RCC get this teaching?
Unlike the search for Scriptural origins for the doctrine
of papal authority and Roman primacy the search for non-Biblical
origins of this teaching are readily available from the imperial
court of the Roman Empire. Both the title and structure of
the Roman Catholic Church are directly derived from the title
and structure of the Roman imperial cult.
One of the names that is often used to refer to the Roman
Catholic pope is the title Pontiff.
"Pope - The Annuario Pontificio (official directory
of the Holy See) describes the office of the pope by the following
titles: Bishop of Rome, Vicar of Jesus Christ, Successor
of the Prince of the Apostles, Supreme Pontiffof the
Western Church, Patriarch of the West, Primate of Italy, Archbishop
and Metropolitan of the Province of Rome, Sovereign of the
State of Vatican City. The title pope or papa (abbreviated
PP.) is officially used only as a less solemn style."
- Britannica.com
"Roman Catholicism - The multiplicity and variety of
papal titles themselves indicate the complexity of the papal
office. In the Annuario Pontificio, the official Vatican
directory, the pope is described as bishop of Rome, vicar
of Jesus Christ, successor of the prince of the Apostles,
pontifex maximus ('supreme pontiff') of the universal
church, patriarch of the West, primate of Italy, archbishop
and metropolitan of the Roman province, sovereign of the state
of Vatican City, and servant of the servants of God." - Britannica.com
"Pontifex - The title pontifex was used of Roman
Catholic bishops and pontifex maximus of the pope by the end
of the 4th century. In modern usage, both terms generally
refer to the pope." - Britannica.com
Though the common term "pope" is used as a less official reference,
the term Supreme Pontiff is an official designation. This
term is used in various forms to refer to the pope as well
as things related to this office including: the Pontifex Maximus,
pontificate, pontifical, Annurio Pontificio (the official
Vatican directory), etc. And while the term pope was not used
to refer to the bishop of Rome until the 10th century, the
term pontifex maximus is a title of much earlier origination.
The title and concept for the Roman papal office comes directly
from the pontifex maximus, originally employed to refer to
the high priest of the Roman paganism. Likewise, the Roman
Catholic college of bishops, which rule together with the
pope, but in subordination to him, and from which the popes
are elected, is also directly taken from Roman paganism.
"Pontifex - (Latin: "bridge builder"), plural Pontifices,
member of a council of priests in ancient Rome. The college,
or collegium, of the pontifices was the most important Roman
priesthood, being especially charged with the administration
of the jus divinum (i.e., that part of the civil law that
regulated the relations of the community with the deities
recognized by the state), together with a general superintendence
of the worship of gens and family." - Britannica.com
"Pontifex - The college existed under the monarchy,
when its members were probably three in number; they may be
considered as having been legal advisers of the rex in all
matters of religion. Under the republic they emerge into
prominence under a pontifex maximus, or supreme priest, who
took over the king's duties as chief administrator of religious
law. During the republican period the number of pontifices
increased until by the time of Julius Caesar there were 16.
Included in the collegium were also the rex sacrorum, the
flamines, three assistant pontifices (minores), and the Vestal
Virgins, who were all chosen by the pontifex maximus.
Vacancies in the body of pontifices were originally filled
by co-optation; but from the second Punic War onward the
pontifex maximus was chosen by a peculiar form of popular
election, and in the last age of the republic this was
true for all the members. They all held office for life."
- Britannica.com
"Pontifex - The immense authority of the collegium
centred in the pontifex maximus, the other pontifices forming
his consilium, or advising body. His functions were partly
sacrificial or ritualistic, but the real power lay in the
administration of the jus divinum." - Britannica.com
"Pontifex - It is obvious that a priesthood with
such functions and holding office for life must have been
a great power in the state, and for the first three centuries
of the republic it is probable that the pontifex maximus was
in fact its most powerful member. The office might be combined
with a magistracy, and, though its powers were declaratory
rather than executive, it may be described as quasi-magisterial.
Under the later republic it was coveted chiefly for the great
dignity of the position; Julius Caesar held it for the
last 20 years of his life, and Augustus took it after
the death of Lepidus in 12 BC, after which it became inseparable
from the office of the reigning emperor." - Britannica.com
"pontifex maximus - highest priest of Roman religion
and official head of the college of pontifices. As the chief
administrator of religious affairs he regulated the conduct
of religious ceremonies, consecrated temples and other
holy places, and controlled the calendar. During the time
of the empire, and until Christianity became firmly established,
the emperor was designated pontifex maximus. After the supremacy
of Christianity, the popes assumed the title." - The Columbia
Encyclopedia, Sixth Edition. 2001.
Additionally, the idea of the pope as the vicar of Christ
is modeled after Roman imperial paganism and pontifex maximus.
Roman Catholicism employs the term vicar of Christ to the
pope. One of the meanings of the word vicar is given below.
"vicar - 1 : one serving as a substitute or agent;
specifically : an administrative deputy" - Merriam-Webster's
Online Dictionary
Therefore, in Roman Catholic theology the pope is the representative
of Jesus Christ who physically rules over the earth in the
place and authority of the Lord. This idea is directly taken
from the Roman imperial view of the emperor, who, like the
Roman Catholic pope, was the pontifex maximus.
This office of pontifex maximus was held by emperor Constantine.
"Constantine the Great - For a time it seemed as if
merely tolerance and equality were to prevail. Constantine
showed equal favour to both religions. As pontifex maximus
he watched over the heathen worship and protected its rights."
- Catholic Encyclopedia
It was Constantine's close associate, court theologian, and
biographer, Eusebius of Caesarea, who is responsible for developing
the organizational structure of the RCC as well as the Roman
Catholic understanding for how the Church should relate to
the state.
"Christianity - Eusebius of Caesarea (c. 260-c.
340) was the court theologian of Emperor Constantine the Great,
who formed the Orthodox understanding of the mutual relationship
of church and state. He saw the empire and the imperial
church as sharing a close bond with one another; in the
centre of the Christian empire stood the figure of the Christian
emperor rather than that of the spiritual head of the
church." - Britannica.com
"Christianity - Eusebius made this idea the basis
of his political theology, in which the Christian emperor
appears as God's representative on Earth in whom God himself
'lets shine forth the image of his absolute power.'" - Britannica.com
Eusebius, modeled the Roman Catholic pontifex maximus, or
pope, directly after the Roman imperial pontifex maximus,
who was the vicar of Sol Invictus.
"Christianity - Eusebius of Caesarea (c. 260-c. 340)
was the court theologian of Emperor Constantine the Great,
who formed the Orthodox understanding of the mutual relationship
of church and state… Eusebius made this idea the basis of
his political theology, in which the Christian emperor
appears as God's representative on Earth in whom God himself
'lets shine forth the image of his absolute power.' This religious
interpretation of the Christian emperor reinterpreted in the
Christian sense the ancient Roman institution of the god-emperor.
Some of Eusebius' remarks echo the cult of the Unconquered
Sun, the Sol Invictus, who was represented by the emperor
according to pagan understanding. The emperor-in this respect
he also resembled the pagan god-emperor who played the role
of the pontifex maximus (high priest) in the state cult-took
the central position within the church as well…The Christian
emperor entered not only the political but also the sacred
succession of the Roman god-emperor. Next to such a figure,
an independent leadership of the church could hardly develop."
- Britannica.com
We will take a look at Eusebius of Caesarea, a little more
later on in our study since he plays an important role in
forming the theology of 4th century Christianity. For now
we must simply recognize that one of his most significant
contributions was to transform the office of the pagan high
priest, or pontifex maximus, into the office of the pope.
(Of course, the term "pope" was not used exclusively of the
Bishop of Rome until the eleventh century. However, the Catholic
Encyclopedia itself states that, "From the beginning of the
fourth century the supremacy of Rome is writ large upon the
page of history." Thus, it is the Bishop of Rome - later called
the pope - who is the reinvented pontifex maximus.) The parallels
between the pontifex maximus and the pope are too overwhelming
to be overlooked. It is clear from this examination that the
Roman Catholic papacy is directly derived from and corresponding
to ancient Roman imperial paganism in title, in authority,
in structure, and in function.
This is syncretism, pure and simple. Syncretism is the incorporation
of religious elements from separate religious systems into
a single theological construct. To be clear, this most-unparalleled
occurrence of syncretism demonstrates the exact opposite of
the RCC's claim to be the true Church of Jesus Christ and
the sole possessor of authentic Christian teaching. Instead
of being the true, unadulterated Church of Jesus Christ and
sole possessor of His teachings, the RCC is a highly developed
blend of Christianity and Roman imperial paganism.
So, while the idea of the pope is not to be found in the New
Testament scripture or other early Christian writing, it is
quite completely found in the high council of Roman paganism.
All of the elements of the Roman Catholic papacy can be traced
directly to the Roman pagan priests or pontifices and the
high priest, the pontifex maximus. The pontifex maximus was
elected from the body of pontifices. He ruled for life. And
he along with the college of pontifices held the authority
over the administration of all religious affairs of the empire.
Each of these characteristics is ultimately expressed in the
Roman Catholic pope and college of bishops. The pope is elected
from the body or college of bishops. He holds his office for
life. And the pope, together with the bishops under his supremacy,
are vested with the authority to administer all religious
matters of faith and morality.
Conclusions about the Roman Catholicism and The Doctrine
of Roman Papal Supremacy
Having arrived at the conclusion that the Roman Catholic Church
is defined by and founded upon a doctrine that originates
NOT with the teaching of Jesus Christ and His Apostles, but
with Roman imperial paganism and a blend of Christian theology,
we must remember the high level of significance that the Catholic
Encyclopedia places upon this doctrine.
"The Pope - The position of St. Peter after
the Ascension, as shown in the Acts of the Apostles, realizes
to the full the great commission bestowed upon him. He
is from the first the chief of the Apostolic band -- not
primus inter pares, but the undisputed head of the Church
(see CHURCH, THE, III). If then Christ, as we have seen,
established His Church as a society subordinated to a single
supreme head, it follows from the very nature of the case
that this office is perpetual, and cannot have been a
mere transitory feature of ecclesiastical life. For the
Church must endure to the end the very same organization which
Christ established. But in an organized society it is
precisely the constitution which is the essential feature.
A change in constitution transforms it into a society of
a different kind. If then the Church should adopt a constitution
other than Christ gave it, it would no longer be His handiwork.
It would no longer be the Divine kingdom established by Him.
As a society it would have passed through essential modifications,
and thereby would have become a human, not a Divine institution.
None who believe that Christ came on earth to found a Church,
an organized society destined to endure for ever, can admit
the possibility of a change in the organization given to it
by its Founder. The same conclusion also follows from a consideration
of the end which, by Christ's declaration, the supremacy of
Peter was intended to effect. He was to give the Church
strength to resist her foes, so that the gates of hell should
not prevail against her. The contest with the powers of evil
does not belong to the Apostolic age alone. It is a permanent
feature of the Church's life. Hence, throughout the centuries
the office of Peter must be realized in the Church, in
order that she may prevail in her age-long struggle. Thus
an analysis of Christ's words shows us that the perpetuity
of the office of supreme head is to be reckoned among the
truths revealed in Scripture. His promise to Peter conveyed
not merely a personal prerogative, but established a permanent
office in the Church. And in this sense, as will appear
in the next section, His words were understood by Latin and
Greek Fathers alike." - Catholic Encyclopedia
In summary, the Catholic Encyclopedia states that the Church
ceases to be a Divine institution and instead becomes a human
institution if and when it's organization changes away from
the organization given to it by its Founder. Based upon this
statement and the historical considerations, which we have
examined in great detail in our study we must conclude that
the Roman Catholic Church has adopted a constitution other
than that, which Christ gave to the Church and is therefore
not the handiwork of Christ, but is merely a human, rather
than divinely mandated institution. Since, according to the
Catholic Encyclopedia organizations must endure perpetually
under the organization given to them by their founder without
admitting the possibility of change in that organization the
RCC must be understood to be an organization, which was formed
by the abandonment of God's foundational and organizational
constitution and the subsequent replacement of that constitution
with structures borrowed directly from Roman imperial paganism.
Since the Roman Catholic Church exhibits such a significant
change in the organization of the Church from that, which
was instituted by Christ, by inventing a position of supreme
authority in the Apostle Peter and the bishops of Rome, which
was not instituted by Jesus Christ himself but perfectly mimics
the Roman imperial paganism, we therefore conclude that the
RCC cannot be the true Church of Jesus Christ, as it claims.
Instead the RCC must be seen as a pretender to the throne,
which must be abandoned by all those who wish to remain faithful
to the original teachings of Jesus Christ, who made the authority
of the Church inherently dependent upon adherence to His own
teachings, which were taught to the Church by His Apostles.
Roman Catholicism - Christian, Neoplatonic Paganism
We have already shown that the Roman Catholic Church, in its
essential organization and fundamental teaching cannot be
said to be the true Church of Jesus Christ or even to possess
authentic Christian teaching. On these grounds we have instead
shown that the RCC is rather a product of syncretistic blending
of Christianity and Roman imperial paganism. However, we have
so far limited this study to the single area of the RCC's
teaching on the authority and organization of the Church,
which is of course one of the defining characteristics of
the RCC. Along the way we have also demonstrated that the
RCC contradicts and denies the teaching of the early Church
contained in both the New Testament scriptures as well as
in many 1st and 2nd century Christian writings, both of which
the RCC claims are the inspired, inerrant Word of God. Thus
by claiming both to be inspired and then contradicting each,
the RCC exhibits an inherently self-contradictory theology,
thus disqualifying itself as a God-given, authoritative source
for Christian teaching.
This being said, however, no study of the Roman Catholic Church
would be complete without also spending at least a little
time on the Neoplatonic and Gnostic beliefs, which also have
had a significant impact on the theology of the RCC. The Neoplatonic
nature of Roman Catholic theology can be traced through two
main sources: Augustine of Hippo and Eusebius of Caesarea.
(Because, in this section we will be drawing strong connections
between influential Roman Catholic writers and Neoplatonism
and Gnosticism, we recommend that readers not familiar with
these belief systems first read our articles entitled "Why
Christianity" in the In-Depth studies section of our website,
especially the section on Mysticism, Gnosticism and Neoplatonism.
Our overlapping application of these terms, which is due to
the common elements they hold, is more adequately explained
in that series of articles.)
Augustine's Neoplatonic Influence on Roman Catholic Theology
The first and foremost scholar of Roman Catholic and Protestant
Christianity is Augustine. This fact is almost universally
acknowledged. However, what is so interesting about Augustine
as an influence on modern Christian theology, is the overwhelming
influence Neoplatonic paganism had on his theology. To trace
the Neoplatonic influence of Augustine, one could simply start
with Augustine himself, for ample evidence abounds on this
matter, which we will cover momentarily. However, before we
get to Augustine's theology it is first important to take
a look at the work of those writers who influenced him. The
chief of these men is Ambrose, bishop of Milan, but the line
of thinking actually starts much earlier in Alexandria Egypt
with Origen.
Origen lived and wrote between 185 and 254 A.D.
"Origen - born c. 185, probably Alexandria, Egypt
died c. 254, Tyre, Phoenicia [now S ur, Lebanon] Latin
in full Oregenes Adamantius the most important theologian
and biblical scholar of the early Greek church. His greatest
work is the Hexapla, which is a synopsis of six versions of
the Old Testament." - Britannica.com
The most important thing to remember about Origen is his heavy
dependence upon Neoplatonic and Gnostic thought from his youth
through his adult life as a Christian theologian.
"Origen - Origen was born of pagan parents, according
to the Neoplatonist philosopher Porphyry, but of Christian
parents, according to the ecclesiastical historian Eusebius
of Caesarea, whose account is probably more accurate.
Eusebius stated that Origen's father, Leonides, was martyred
in the persecution of 202, so that Origen had to provide for
his mother and six younger brothers." - Britannica.com
"Origen - According to Porphyry, Origen attended
lectures given by Ammonius Saccas, the founder of Neoplatonism.
A letter of Origen mentions his 'teacher of philosophy,'
at whose lectures he met Heraclas, who was to become his junior
colleague, then his rival, and who was to end as bishop
of Alexandria refusing to hold communion with him. Origen
invited Heraclas to assist him with the elementary teaching
at the Catechetical school, leaving himself free for advanced
teaching and study. During this period (from c. 212), Origen
learned Hebrew and began to compile his Hexapla." - Britannica.com
It is to Origen that the Church, at least in part, owes thanks
for the division of essential and non-essential Christian
teaching. Teaching designated as "non-essential" is often
treated as unnecessary for disciples of Christ to understand,
to believe, or to have in common.
"Origen - Prior to 231 Origen wrote De principiis,
an ordered statement of Christian doctrine on an ambitious
scale, based on the presupposition that every Christian is
committed to the rule of faith laid down by the Apostles
(the Creator as God of both Old and New Testaments, the incarnation
of the preexistent Lord, the Holy Spirit as one of the divine
triad, the freedom of rational souls, discarnate spirits,
the noneternity of the world, judgment to come) but that
outside this restriction the educated believer is free to
speculate." - Britannica.com
Apparently, Origen put his assessment that Christian teaching
was open to speculation to great use in developing his form
of Christian theology.
"Origen - Origen was writing long before the conciliar
definitions of Chalcedon (451) concerning the Trinity and
the Person of Christ and at a period when a far larger area
of doctrine could be regarded as open for discussion and argument
than was the case by 400. De principiis diverged in its
speculations from later standards of orthodoxy." - Britannica.com
Origen's Neoplatonic influence can be seen throughout his
works, including Contra Celsum, in which Origen agrees with
the Platonic presuppositions of his opponent, pagan philosopher,
Celsus.
"Origen - Origen's great vindication of Christianity
against pagan attack, Contra Celsum, written (probably in
248) at Ambrose's request, survives in its entirety in one
Vatican manuscript, with fragments in the Philocalia and
on papyruses. Paragraph by paragraph it answers the Alethes
logos ("The True Doctrine" or "Discourse") of the 2nd-century
anti-Christian philosopher Celsus and is therefore a principal
source for the pagan intelligentsia's view of 2nd-century
Christianity as well as a classic formulation of early Christian
reply. Both protagonists agree in their basic Platonic
presuppositions, but beside this agreement, serious differences
are argued. Celsus' brusque dismissal of Christianity as a
crude and bucolic onslaught on the religious traditions and
intellectual values of classical culture provoked Origen to
a sustained rejoinder in which he claimed that a philosophic
mind has a right to think within a Christian framework and
that the Christian faith is neither a prejudice of the unreasoning
masses nor a crutch for social outcasts or nonconformists."
- Britannica.com
Likewise, Origen's theology affirms notions of Gnostic transcendence
of the soul through a hierarchy of levels of existence.
"Origen - Origen's experience as a teacher is reflected
in his continual emphasis upon a scale of spiritual apprehension.
Christianity to him was a ladder of divine ascent, and
the beginner must learn to mount it with the saints in a never-ceasing
advance." - Britannica.com
"Origen and Origenism - (2) Original Equality of the
Created Spirits. 'In the beginning all intellectual natures
were created equal and alike, as God had no motive for creating
them otherwise' (De princip., II, ix, 6). Their present differences
arise solely from their different use of the gift of free
will. The spirits created good and happy grew tired of their
happiness (op. cit., I, iii, 8), and, though carelessness,
fell, some more some less (I, vi, 2). Hence the hierarchy
of the angels; hence also the four categories of created intellects:
angels, stars (supposing, as is probable, that they are animated,
'De princip., I, vii, 3),' men, and demons. But their
roles may be one day changed; for what free will has done,
free will can undo, and the Trinity alone is essentially immutable
in good." - the Catholic Encyclopedia
Additionally, Origen borrows from the Neoplatonic views of
the inferiority and unspiritual nature of the material world
and the cyclical nature of the universe.
"Origen - The material world was created by God
as a means of discipline (and its natural catastrophes
such as earthquakes and plagues remind man that this world
is not his ultimate destiny). Origen speculated that souls
fell varying distances, some to be angels, some descending
into human bodies, and the most wicked becoming devils. (Origen
believed in the preexistence of souls, but not in transmigration
nor in the incorporation of rational souls in animal bodies.)
Redemption is a grand education by providence, restoring
all souls to their original blessedness, for none, not even
Satan, is so depraved and has so lost rationality and freedom
as to be beyond redemption. God never coerces, though
with reformative intention he may punish. His punishments
are remedial; even if simple believers may need to think of
them as retributive, this is pedagogic accommodation to inferior
capacity, not the truth." - Britannica.com
(Note: Some readers may not understand the problem
of Origen's belief that the material world is not man's ultimate
destiny. To better understand the problematic nature of this
belief, please read Tim Warner's articles entitled
"The Kingdom According to Jesus" and
"Origins of the Heavenly Destiny Concept".)
"Origen - Thus, redemption restores fallen souls
from matter to spirit, from image to reality, a principle
directly exemplified both in the sacraments and in the inspired
biblical writings, in which the inward spirit is veiled under
the letter of law, history, myth, and parable. The commentator's
task is to penetrate the allegory, to perceive within the
material body of Scripture its soul and spirit, to discover
its existential reference for the individual Christian. Correct
exegesis (critical interpretation) is the gift of grace to
those spiritually worthy." - Britannica.com
"Origen and Origenism - (1) Eternity of Creation Whatever
exists outside of God was created by Him: the Alexandrian
catechist always defended this thesis most energetically against
the pagan philosophers who admitted an uncreated matter ("De
princip.", II, i, 5; "In Genes.", I, 12, in Migne, XII, 48-9).
But he believes that God created from eternity, for "it is
absurd", he says, "to imagine the nature of God inactive,
or His goodness inefficacious, or His dominion without subjects"
(De princip., III, v, 3). Consequently he is forced to
admit a double infinite series of worlds before and after
the present world." - the Catholic Encyclopedia
But Origen's most costly and obvious adoption of Gnosticism
and Neoplatonic ideas is his assessment that Jesus Christ
and the Logos were distinct beings who were joined together
rather than the orthodox view that Jesus Christ and the Logos
(or Word of God) are one and the same single being. (As we
will see later this view may have contributed to the development
of the Arian heresy since Arius, the founder of that heresy,
was influenced by Origen and both men lived and worked in
the church at Alexandria, Egypt.)
"Origen - The climax of redemption is the incarnation
of the preexistent Son. One soul had not fallen but had remained
in adoring union with the Father. Uniting himself with this
soul, the divine Logos, who is the second hypostasis (Person)
of the triad of Father, Son, and Spirit (subordinate to the
Father but on the divine side of the gulf between infinite
Creator and finite creation), became incarnate in a body derived
from the Virgin Mary. So intense was the union between
Christ's soul and the Logos that it is like the union
of body and soul, of white-hot iron and fire. Like all
souls Christ's had free will, but the intensity of union destroyed
all inclination for change, and the Logos united to himself
not only soul but also body, as was apparent when Jesus was
transfigured. Origen, influenced by a semi-Gnostic writing,
the Acts of John, thought that Jesus' body appeared differently
to different observers according to their spiritual capacities.
Some saw nothing remarkable in him, others recognized in him
their Lord and God. In his commentary on St. John, Origen
collected titles of Christ, such as Lamb, Redeemer, Wisdom,
Truth, Light, Life. Though the Father is One, the Son is
many and has many grades, like rungs in a ladder of mystical
ascent, steps up to the Holy of Holies, the beatific vision."
- Britannica.com
These criticisms of Origen's unorthodox incorporation of Neoplatonic,
Gnostic, and Mystical ideas into Christian theology is well
documented. Notice that Origen also champions an allegorical
interpretative method for the scriptures. This method is adopted
by those who came after him and studied his works with affection,
including both Ambrose and Augustine.
"Origen - Thus, redemption restores fallen souls from
matter to spirit, from image to reality, a principle directly
exemplified both in the sacraments and in the inspired biblical
writings, in which the inward spirit is veiled under the
letter of law, history, myth, and parable. The commentator's
task is to penetrate the allegory, to perceive within the
material body of Scripture its soul and spirit, to discover
its existential reference for the individual Christian. Correct
exegesis (critical interpretation) is the gift of grace to
those spiritually worthy." - Britannica.com
"Origen - In his lifetime he was often attacked,
suspected of adulterating the Gospel with pagan philosophy."
- Britannica.com
"Origen - The chief accusations against Origen's
teaching are the following: making the Son inferior to the
Father and thus being a precursor of Arianism, a 4th-century
heresy that denied that the Father and the Son were of the
same substance; spiritualizing away the resurrection of
the body; denying hell, a morally enervating universalism;
speculating about preexistent souls and world cycles; and
dissolving redemptive history into timeless myth by using
allegorical interpretation. None of these charges is altogether
groundless." - Britannica.com
"Origen - Origen attempted to synthesize the fundamental
principles of Greek philosophy, particularly those of Neoplatonism
and Stoicism, with the Christianity of creed and Scripture
so as to prove the Christian view of the universe to be compatible
with Greek thought. Before St. Augustine, Origen was the
most influential theologian in the church. His threefold plan
of interpreting Scripture (literal, ethical, and allegorical)
influenced subsequent exegetical works. In spite of Origen's
fame as an apologist for Christianity, there was question
as to his orthodoxy. His somewhat recondite blending of pagan
philosophy with Christian theology led to his condemnation
by Justinian in the Monophysite controversy. There is good
reason to believe that he was often the victim of misquotation
and unfair interpretation." - The Columbia Encyclopedia, Sixth
Edition. 2001
"Origen and Origenism - II. ORIGENISM By this term
is understood not so much Origen's theology and the body of
his teachings, as a certain number of doctrines, rightly or
wrongly attributed to him, and which by their novelty or their
danger called forth at an early period a refutation from orthodox
writers. They are chiefly: Allegorism in the interpretation
of Scripture, Subordination of the Divine Persons, The
theory of successive trials and a final restoration. Before
examining how far Origen is responsible for these theories,
a word must be said of the directive principle of his theology."
- the Catholic Encyclopedia
"Origen and Origenism - According to Origen, Scripture
is inspired because it is the word and work of God…Since Scripture
is from God, it ought to have the distinctive characteristics
of the Divine works: truth, unity, and fullness. The word
of God cannot possibly be untrue; hence no errors or contradictions
can be admitted in Scripture (In Joan., X, iii). The author
of the Scriptures being one, the Bible is less a collection
of books than one and the same book (Philoc., V, iv-vii),
a perfect harmonious instrument (Philoc., VI, i-ii). But the
most Divine note of Scripture is its fullness: 'There is not
in the Holy Books the smallest passage (cheraia) but reflects
the wisdom of God' (Philoc., I, xxviii, cf. X, i). True
there are imperfections in the Bible: antilogies, repetitions,
want of continuity; but these imperfections become perfections
by leading us to the allegory and the spiritual meaning
(Philoc., X, i-ii)." - the Catholic Encyclopedia
"Origen and Origenism - At one time Origen, starting
from the Platonic trichotomy, distinguishes the body, the
soul, and the spirit of Holy Scripture; at another, following
a more rational terminology, he distinguishes only between
the letter and the spirit." - the Catholic Encyclopedia
"Origen and Origenism - Though he warns us that these
passages are the exceptions, it must be confessed that
he allows too many cases in which the Scripture is not to
be understood according to the letter; but, remembering
his terminology, his principle is unimpeachable. The two
great rules of interpretation laid sown by the Alexandria
catechist, taken by themselves and independently of erroneous
applications, are proof against criticism. They may be
formulated thus: Scripture must be interpreted in a manner
worthy of God, the author of Scripture. The corporal sense
or the letter of Scripture must not be adopted, when it would
entail anything impossible, absurd, or unworthy of God. The
abuse arises from the application of these rules. Origen has
recourse too easily to allegorism to explain purely apparent
antilogies or antinomies. He considers that certain narratives
or ordinances of the Bible would be unworthy of God if they
had to be taken according to the letter, or if they were to
be taken solely according to the letter. He justifies the
allegorism by the fact that otherwise certain accounts or
certain precepts now abrogated would be useless and profitless
for the reader: a fact which appears to him contrary to
the providence of the Divine inspirer and the dignity of Holy
Writ. It will thus be seen that though the criticisms directed
against his allegorical method by St. Epiphanius and St.
Methodius were not groundless, yet many of the complaints
arise from a misunderstanding." - the Catholic Encyclopedia
Since Origen is so readily identifiable with heretical ideas
and pagan syncretistic tendencies, Origen's influence on the
Church comes mostly through others, like Ambrose, who were
influenced by Origen before his work came into dispute. And
like Origen himself, these men had no problem incorporating
large aspects of Neoplatonic paganism into Christianity.
(Continued in next section.)
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