ÆäÀÌÁö À̹ÌÁö
PDF
ePub

$7

was the strife renewed. Love aided man watched it unseen. As Origen traversed to win a new jewel for his future crown, the scenes once hallowed by the presence hatred sought to make him forge another of our Lord, he longed for the removal of link of his fetters. The enemy of man that veil of flesh which hid from his view sent the worm to the root beneath, his the angels who still walked there in holy friend sent the dew and the sunshine from converse, pointing out to each other place above. Did a night's tempest spread terror, after place, where the miracle had been and strew the earth with the pride of some wrought, the tears had fallen, and the blood mountain forest-a dæmon, exulting in the been shed. All these spirits would at last power granted him for a while, had passed give in the account of their watch to God, that way in his flight, his heart full of the and be promoted to a higher rank, or rewantonness of evil. Did morning break, moved to a lower, according to their vigiand earth, in the fresh sunlight and singing lance in this service. At the final restoraof birds, seem to forget the past-good tion, the most malignant of the enemies of angels were at hand, smiling, as they saw God would exchange enmity for penitence. the children go forth to gather in the fallen All suffering was designed to heal rather branches, that would be fuel for their than to punish. When it had done its purhearths through the winter, and rejoicing gatorial work, and cleansed away the love to behold an emblem of the joy, which, of sin, the lamentations of the lost would be under the eye of their Father, they had so at an end, and over the new heavens and the As new earth all creation would rejoice. Some often caused to spring out of sorrow. Origen gazed on the stars, shining with would again sin, and must pass through the intense brilliancy peculiar to the nightly new trials. The rise and fall of immortal firmament of the orientals, he felt that their souls, the creation and dissolution of other strange sympathy with man was no mere worlds, their places of abode, would conpoet's fiction. They, like man, were clothed tinue for ever. But if the happiness of in material bodies. Like him they longed none was secured beyond possibility of to be unclothed, and to rise to a higher change, neither was the suffering of any to life. But they had seen their Lord, the be prolonged without end. The people of Nuremberg were wont to Creator of all things, assume humanitythey had beheld him suffer, were sharers hang a small bell under their tables, which in the blessings that followed, and so they was sounded when an expression escaped patiently fulfilled their course till the time the lips of any guest which transgressed of release should come. The stars were the limits of propriety-and would that, the letters of flame, the hieroglyphics, amid these high festivals of his imaginawherein was prophecy concerning the rise tion, this great man could have been reand fall of nations written out upon the called by some warning sound within the heavens as on a scroll. But the record boundaries of truth and soberness. His could not be deciphered by man. It had toilsome research was on many subjects so no influence on the freedom of his will. much labor to supply fuel to enthusiasm. It was the written language of the angels. He appeals to Scripture, quotes the very On mountain summits, which seemed to the passage that seems to destroy his position, eye of mortals all solitude, sat those sons of and enrols it in the train of his argument, God, reading the history of the future. A as his fancy, like a hawk which breaks futile and presumptuous science, called loose from the fist of the falconer, soars Astrology, had arisen from a few words and away, carrying her trappings along with broken sentences of this celestial language her. To his theory, as to the music of which fallen spirits had communicated to bad men. Thus, man was never alone. Empires, provinces, cities, and families, had their guardian angels. It was the office of some to watch over the succession of animal life, of others, to superintend the ripening of the seed and the budding of the flower. Every locality, every art, every science, was held in charge by those who

[graphic]

Ambros. Ep. xxxviii., ad Horontianum.

+ Ori. Com, in Gen. tom. iii. num. 5-9.
7
Vol. VII.-No. I.

Orpheus, the whole universe must move in harmony. Reason was the knight-errant of speculation, and was sent to the ends of the world in search of adventures, to return and lay the trophies at the feet of that fair visionary. He seems at times to have said with Faust, when following the ignisfatuus

"The limits of the sphere of dream,

The bounds of true and false are past, Lead us on, thon wandering gleam! Lead us onward, far and fast."

The opinions of Origen with regard to the sufferings of Christ and the extent of his atonement became the subject of much controversy. He believed that the atonement was the source of blessing both to good and evil angels, as well as to man. He was falsely charged with maintaining that Christ would again suffer in some form for sin. It is easy to see that this accusation is founded on an unwarrantable extension of a part of his system. It is Origenism caricatured. He thought, also, that the blood of every righteous man had power to expiate a part of human guilt, and that this was especially the case if prayer in our behalf was offered by the sufferer that his death might be made efficacious to this end. While the blood of the saints derived its efficacy principally from such intercession, that of Christ atoned for sin solely by the merit of the sufferer. He fancied that, as the offering of a lamb under the Jewish dispensation was typical of the sacrifice of Christ, so the other victims represented that of the saints.

resented in a thousand ways, both by friends and adversaries. He was made the subject of the most contradictory imputations. Some declared him a Humanitarian, others were quite as certain that he favored the views of the Docete. According to many he maintained the existence of two Christs. That he was no believer in what was afterwards called Arianism, the important place assigned him by Athanasius among the authorities who supported his great doctrines, is alone sufficient proof. Priestley has rightly observed, that though Origen was thought to favor the Arian principles, he did it only in words, not in ideas.

Though a firm believer in the Unity of God, his language on the subject of the Trinity is such as might appear, in isolated passages, to separate the Father and the Son into two distinct beings. This is accounted for by the fact, that the opponents he was called to combat on this point were mostly those who had espoused the heresy of Noetus. He held the notion of the emanation of the Son; and in an Alexandrian We have seen that Origen looked on the we should have been surprised to find it body with the eye of a Platonist, as a mere otherwise, but he expressly asserts his coprison-house to the soul. This belief in eternity and co-equality with the Father. the evil of matter induced him to resort to In his reply to the argument founded by the most complicated of hypotheses, in or- Celsus on the worship paid to Christ, he der to explain the doctrine of the incarna- says, "We worship, therefore, as we have tion. He regarded philosophy as the means now shown, one God, Father and Son, and placed in his hands, wherewith he must la- our argument remains as impregnable as bor to elucidate this among other mysteries. before. We do not regard with an excesHis belief was, that the most perfect of the sive veneration one who has but lately apcreated minds was united to the eternal peared, as though he had no existence beWord, and was thus the medium whereby fore. We believe his own word, when he it became possible for the Son of God to tells us, 'Before Abraham was, I am,' and assume a mortal body. It could never, he when he says, 'I am the truth.' We are thought, be the desire of the Son of God to none of us so stupid as to think that the esbecome united to a form of flesh. This sence of Truth had no existence before the mind of Christ it was which, first longing time of Christ's appearance." * In his to become united with the Son of God, Commentaries on Matthew, he remarks on was afterwards prompted by love for us to the brevity of all time," as compared with become incarnate. The Son of God was the duration of God, of Christ, and of the in the body of Christ, but the movements Holy Spirit." In his eighth homily on of the human body were directed by the vo- Jeremiah, he says, "If the soul have not lition of Christ's soul alone. To nearer God the Father, if it have not the Son, savcontact with materiality the Son of God ing, I and my Father will come to him, would never have condescended. Into and will make our abode with him,' if it such absurdities was Origen carried, by have not the Holy Spirit, it is desolate." In seeking to accommodate every thing to his commentary on the seventeenth chapter what he thought an undeniable principle-of Matthew, speaking of the transfiguration, the essential evil of matter. It cannot, of he says, "for the bright cloud of the Fathcourse, occasion wonder, that statements er, of the Son, and of the Holy Spirit, oversuch as these, however carefully worded, however prefaced by expression of the hesitation with which he advanced his conclusions, should be misunderstood and misrep

* Contra Cels, lib. viii. num. 12. "Eva our Ocòn,

K. T. λ.

tCom. in Mat. tom. xvi. 31.

}

1846.1

ORIGEN HIS LIFE, WRITINGS, AND OPINIONS.

shadows the true disciples of Jesus."*
following passage, while it clearly estab-
lishes Origen's belief in the divinity of
Christ, affords also an example of his fanci-
ful mode of interpretation. He is speaking
of the wise men who came from the east,
"which they
"bringing gifts," he says,
presented to one compounded of God and
mortal man, as symbols, if I may use the
term, gold as to a king, myrrh as to one
who was to die, and incense as to God.
These things they offered when they had
discovered the place of his birth; but since
the incarnate Saviour of the race of men,
who was above the angels who give their
assistance to man, was God, an angel re-
warded the piety of the magi in thus wor-
shipping Jesus, by warning them not to re-
turn to Herod, but to go back to their own
country by another way." He calls Christ,
in one place, "second God," and asserts
the superiority of the Father as the source
of power; but expressions like these are no
proof that his views on this subject were
other than Trinitarian. His language is
not to be tested by the forms of speech
which came into use after the Council of
Nice. In his day nothing had been decid-
ed respecting the use of terms on this topic.
The words Hypostasis and Ousia had not
yet given rise to their memorable contest.

99

The tation so much more trustworthy than his
own, which subsequently flourished at An-
tioch. If his speculations were often pro-
ductive of mischief without intention of
his, it must not be forgotten that his labors
in this respect and in others were indirectly
the source of great benefit. A flower in
the hand of the poet suggests at once some
fanciful analogy. If the dewdrops are clus-
tered within it, he sees in them the jewels
of some fairy, which she left behind her
when startled by morning from her slumber
in the cup. If the plant be withered, he
fancies that, in the odor which still remains,
the soul of the flower yet lingers fondly
about the lifeless body. The botanist, on
the contrary, subjects every part to the clo-
sest inspection. He numbers the pistils and
stamens, he examines the conformation of
the corolla, the structure of the leaves, and
assigns to the specimen its place. Origen,
on the spot dearest to him-the garden of
Scripture, was both the poet and the bota-
nist. If his interpretations were exuberant
in fancy, none had subjected the text to a
scrutiny more rigorous. To the word of
His error
God he constantly refers. He quotes its
authority on every occasion.
was one of reverence rather than of pre-
sumption; his very anxiety to do it honor,
to lose no part of its precious lessons, led
him often astray. He resembled a faithful
servant, who striving to obey, not merely
the spoken commands, but the slightest
look of his master, sometimes gives to his
glances a meaning they were never in-
tended to convey.

On the allegorical system of interpreta tion of which Origen was so distinguished a patron we need say little, as we have recently called the attention of our readers to that subject. While, however, it is true that Origen erred in this respect, as so maIt was our intention to have touched on ny had done before him, it is not less true that his division of the sense of Scripture the opinions of Origen with regard to a few into verbal, moral, and mystical, assigned less important topics, but our limits forbid. to grammatical interpretation a separate His doctrine on other subjects is so perfectand important place. The comprehensive-ly consistent with his views of the leading ness and the vigor of his mind embraced both modes of interpretation, and gave a strong impulse to each among various of his While eager to reach what he called the soul which dwelt within Scripture, he was scarcely less solicitous concerning the body. That careful treatment of the letter of Scripture which had been displayed by the compiler of the Hexapla, was afterwards closely imitated by Pamphilus, and many others of his admirers. It is partly to the exertions of Origen we must attribute the rise of that school of interpre

successors.

IIa

* Tom. xii. in Mat. num. 42. wrεin yap
τρὸς, Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος νεφέλη ἐπισκιάζει τοὺς
γνησίους Ἰησοῦ μαθητάς.

↑ Ori. c. Celsum. lib. i. § 60.

points to which we have adverted, that the reader will conjecture its complexion without difficulty. It remains to give a brief account of the fate of these speculations.

Towards the close of the third century, we find the question concerning the orthodoxy of Origen dissolving the union of the three friends-John bishop of Jerusalem, Rufinus, and Jerome. The latter, dreading any imputation on his orthodoxy, be came the bitter opponent of his once favorite author, and aided by Epiphanius, took the field against Rufinus and John. Rufinus, repairing to Rome, translated the 'De Principiis,' and introduced the writings of Origen among the Italian churches. In the

year 400, however, Anastasius bishop of nian, who, in a letter to Menas, the patriRome, departing from the milder policy of arch of Constantinople, declared Origen a his predecessor, Siricius, condemned the heretic, and commanded the suppression of writings of Origen as heretical. In this his works. The circumstances connected step he followed the example of Theophi- with the condemnation of the memorable lus, under whose influence a simliar sen- three chapters were favorable for a while to. tence had been passed by the Alexandrian Origenism. At the fifth œcumenical counsynod the preceding year. The monks of cil, however, summoned by Justinian in the Ægypt were divided into two parties. Ma- year 553, the bishops of the East finally ny of the Origenists held opinions which the condemned these chapters, and also, as is departed Origen would never have sanc- commonly believed, the tenets of Origen. tioned. The attack and defence were main- The controversy was now at a close. The tained with immoderate zeal. Theophilus name and the writings of Origen have been strained every nerve to crush the Origenists. regarded with detestation by the Greek Those who refused to acquiesce in his con- church down to the present day. Among demnation of their master were sent into the Latins, his doctrines were defended by banishment; many fled to Constantinople, some and attacked by others. His works and there besought the intervention of were first printed by Merlin, early in the Chrysostom. This bishop was then in fa- sixteenth century. Erasmus was a great vor with the empress. Theophilus was ci- admirer of Origen; he wrote his life, and ted to appear. But the upright and pious translated some of the Commentaries on Chrysostom was no match for the wily ma- Matthew into Latin. Luther's opinion conchinations of his rival. Chrysostom had cerning him is well known: 'Origenem not feared to rebuke the vices of that most jamdudum diris devovi.' That of Beza was licentious of courts. Theophilus saw his scarcely more favorable. Genebrard pubadvantage, and rallied about him the cour- lished a corrected edition of his works, contiers who were hostile to the bishop. He taining several which had not previously contrived to exchange the position of the been made public, and in his Collectanea accused for that of the accuser. Chrysos- has spared no labor in defending his autom, though summoned by an imperial le- thor from the various imputations cast upon gate, refused to appear before the bar of a him. That mystical tendency which forms synod convened by Theophilus, and com- so prominent a feature in the doctrines of posed of his enemies. He was excommuni- Origen, has been revived in more than one cated, and banished to Bithynia. An earth- connexion in modern times. quake, and the outbreak of the people in favor of their beloved prelate, produced a Of the merits of Origen we must judge temporary re-action; he returned in tri- in the spirit of charity. His labors entitle umph, but his adversaries gave him no rest. him to no less at our hands. Of this victim Eudoxia again became his enemy. A se- of unmeasured censure-this idol of indiscond banishment was the result, and he criminate praise, we can now form a disdied a few years afterwards in exile. In passionate estimate. The uproar of the conall this it is evident that the original cause tests which ensued upon his death has died of the dispute had been lost sight of early in away. Those funeral games are ended. the contest. In the hands of Theophilus it We are not, like his contemporaries, apbecame a personal quarrel, and was protract- plauding now Jerome, and now Rufinus, ed until the complete overthrow of his as they strain and turn in their grapple of rival had left the field open to his ambition. hatred. Let not the evil which was no The controversy respecting Origen was part of his design be laid to his charge. revived in the sixth century. The monks Let his love to the Most Holy, whom he of Syria and Palestine, together with sever- wished to serve, be present with us when al bishops, labored zealously in defence of we think on the multitude of his errors. his doctrines. Nonnus, Leontius, Domi- His whole life he offered up as a sacrifice tian, and Theodore, were distinguished by to his Maker-calumny alone would snatch their activity in the cause. Some of the the offering from the altar. I shall know more violent of the Origenist party assein- after death,' said he, 'whether those stars are bled in arms, for the purpose of pulling indeed animated.' We believe that he now down the monasteries of their opponents. does know-in heaven. As we judge of A system of reprisals was commenced. The him, so should we be concerned to judge matter was at length brought before Justi- of others. It is good to evince fairness to

1846.]

THE ENTRANCE INTO LIFE OF ALEXANDER DUMAS.

101

wards the dead; it is better, because often a sovereign whose power has been secured more difficult, to cherish a like spirit as for the most part by usurpation. For ages regards the living. Would that we saw men have lived under the influence of its less among ourselves of that temper which sublime fictions, and thought them real. is blind to great excellence because of Reason is now to deliver them from the small faults: which makes one point of thraldom of its fascinations, and disclosing difference of more account than many of the objects of their veneration in its true union and would deny the conqueror his qualities, to show them how simple is the laurels because his victory was not gained fare which men have mistaken for angels' according to a certain pet system of tactics. food. Our philosopher invites us to his The wise do not expect to find a union of Canaan, but has first dried up the milk and opposite qualities in the same person. The honey which flowed there. Nor will any same caution which would have disposed man be attracted towards the promised land Origen to stop short on the brink of the of these speculators by the bright light restThey provide not a little errors into which he plunged, would also ing upon it. have taught him to regard the Hexapla as against attack by taking care not to be unadvances enemy a task too gigantic for one mind, and the derstood. The force of the refutation of Celsus as a labor which so with the more formidable appearance from old a man might well leave to others coming upon you in a fog. When the retaining more of the vigor of youth. The Duke of Anjou was besieging a castle on very ardor which led him wrong was indis- the coast of Italy, a potent necromancer pensable to his going so far as he did promised to make the ayre so thicke, that aright. The Christian army which em- they within shal thynke that there is a great ployed this giant to do battle in their van bridge on the see;-and whan they within had no great cause for complaint if their the castell se this bridge, they will be so hero was not always subject to the strictest afrayde, that they shall yelde them to your rules of discipline. The utility and the mercy.' German metaphysics can perform inconveniences of such an ally were not its feats of this kind upon occasion. Fato be separated. Yet nothing is more vored as they are by obscurity, these heroes common than to hear distinguished men fight like the soldiers of Vespasian, who blamed for the want of qualities which are were indebted for the victory in a night hardly compatible with the stronger forms engagement with the Vitellians to the of excellence which gave them their dis- long shadows which the rising moon threw before them. It has been a common policy tinction. with powerful nations, when entertaining designs on the liberty of a neighbor, to pretend that the weaker state stands in need of their assistance, and then to exact subserviency as the price of protection. This has been too much the course pursued by the philosophy of the schools towards the religion of the Scriptures. Sound philosophy and sound theology are one, and the best means of protecting Christianity against the mischiefs of a false philosophy is to demonstrate its just relation to the true.

We have seen, in the course of this inquiry, somewhat of the evil which follows from assigning to human reason undue authority in matters of religion. Christianity was not sent into the world to go the round of the high courts of our philosophy, and thankfully to accept the place which might be allotted to her in a verdict from that quarter. It is not an imperfect system which the later wisdom of the world has been left to correct and mature-no temporary edifice which a future age might pull down, and reconstruct in adaptation to new principles of taste. If we may credit some of our sophists, it descended from heaven like some of the deified stones of antiquity, in a shapelessness which the superstition of a ruder age only could have consented to worship; and it has been reserved to them to give it symmetry and soul, so as to render it worthy of the homage of a more Christianity has not enlightened race. fallen so low as to be thankful for such services. The transcendentalist bestows upon it his lip-homage, but it is given as to

From the Metropolitan.

THE ENTRANCE INTO LIFE OF
ALEXANDER DUMAS.

TRANSLATED FROM THE FRENCH BY A. R. R.

I WAS about entering my twenty-first year, when my mother, coming into my chamber one morning, embraced me with tears, and said,

« ÀÌÀü°è¼Ó »