Origen: Spirit and Fire : a Thematic Anthology of His Writings

217 Pages·2016·18.06 MB·English

by  Hans Urs von Balthasar

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1
ORIGEN
SPIRIT AND FIRE
A Thematic Anthology of His Writings
by
Hans U rs von Balthasar
Translated by
Robert J. Daly, S.J.
The Catholic University of America Press
Washington, D.C.
Originally published as Origenes GEIST UND FEUER: Ein Aufbau aus
seinen Schriften, ubersetzt und mit einer Einfiihrung von Hans Urs von
Balthasar, © 1938 by Otto Muller Verlag, Salzburg (2nd revised edi
tion, 1956)
1/0;11. Lu If..c n, b
j
I WANT TO BE A MAN OF THE CHURCH. I DO NOT WANT TO BE CALLED BY THE
Copyright © 1984 NAME OF SOME FOUNDER OF A HERESY, BUT BY THE NAME OF CHRIST, AND
The Catholic University of America Press TO BEAR THAT NAME WHICH IS BLESSED ON THE EARTH. IT IS MY DESIRE,
All rights reserved IN DEED AS IN SPIRIT, BOTH TO BE AND TO BE CALLED A CHRISTIAN.
Printed in the United States of America
IF I, WHO SEEM TO BE YOUR RIGHT HAND AND AM CALLED PRESBYTER
AND SEEM TO PREACH THE WORD OF GOD, IF I DO SOMETHING AGAINST
THE DISCIPLINE OF THE CHURCH AND THE RULE OF THE GOSPEL SO THAT I
BECOME A SCANDAL TO YOU, THE CHURCH, THEN MAY THE WHOLE
CHURCH, IN UNANIMOUS RESOLVE, CUT ME, ITS RIGHT HAND, OFF, AND
THROW ME AWAY.
:1
ORIGEN
/
VI/ ,~
Library of Congress Cataloging in Publication Data
Origen.
Origen, spirit and fire.
Translation of: Origenes, Geist und Feuer.
Includes index.
1. Theology - Addresses, essays, lectures.
I. Balthasar, Hans Drs von, 1905-
II. Title. III. Title: Spirit and fire.
BR65.053E5 1984 230'.1'30924 83-14368
ISBN 0-8132-0591-3
TX 1-4
CONTENTS
Translator's Foreword ..................................... XI
Introduction .............................................. 1
Prologue ...... : ......................................... 25
1. SOUL
The World and the Soul ................................... 37
Self-Knowledge ........................................ 37
Between Matter and Spirit ............................... 42
Sliding Middle ......................................... 46
The Image of God ........................................ 51
Participation in God .................................... 51
Image of God .......................................... 54
Image of the WORD .................................... 57
Fall and Return .......................................... 60
Spiritual Death ........................................ 60
The Sin of the Race ..................................... 61
Wandering through the Desert ............................ 64
II. WORD
Word with God .......................................... 77
The Word of Revelation ................................. 77
The Knowledge of God .................................. 82
Word as Scripture ........................................ 86
The Scripture as Body ................................... 86
The WORD Which Comes .............................. 88
Mystery .............................................. 89
Image Upwardly Open .................................. 91
From WORD-Scripture to WORD-Spirit .................. 94
On Interpreting the Scripture ............................ 100
Water and Wine ...................................... 108
, I
VIII CONTENTS Contents IX
Word as Flesh .......................................... 113 Senses for God ...................................... 218
Christ ............................................... 113 The Spiritual Battle .................................. 223
Old Covenant and New Covenant ...................... 113 The Nature and Discernment of Spirits .................. 225
Demolition of What Was Preliminary ................. 113 Hearing ............................................. 232
The Definitive in What Was Preliminary .............. 117 Sight ................................................ 235
The Life ofJ esus as Parable ........................... 120 Inner Sight ......................................... 235
Incarnation ...................................... 120 Faith, Deed and Vision ............................... 239
Childhood ....................................... 124 Faith as Seeing ...................................... 244
Humility ........................................ 126 Touch ............................................... 249
Suffering ........................................ 128 Smell ............................................... 254
The Eternal Christ .................................. 133 Taste ............................................... 257
Consumption of the Earthly ......................... 133 Food .................................................. 258
Mystery of the Transitus ............................ 138 Spiritual Nourishment ................................. 258
Body and Super-Body .............................. 141 WORD as Flesh and Blood .............................. 261
Human Being and Super-Human Being ............... 144 Transformation of the Nourishing WORD ................. 265
Universal Salvation ................................ 146 Generation ............................................. 268
Church .............................................. 148 Generation by God .................................... 268
The Church in the Old Covenant ....................... 148 Fidelity .............................................. 271
The Church in the New Covenant ...................... 152 The Great Canticle .................................... 273
Harlot and Holy .................................... 156 Divine Birth .......................................... 278
Heresy ............................................ 169 Mystical Body .......................................... 280
The Law of Sublation .................................. 175 One Body ............................................ 280
One Sacrifice ......................................... 287
III. SPIRIT Christ the Priest ..................................... 287
Royal Priesthood .................................... 290
Life in the Spirit ........................................ 183 Co-Redemption ..................................... 297
The Spiritual God .................................. " .. 183 One Meal ............................................ 302
Awakening ........................................... 186 One Life ............................................. 305
Voice ............................................... 188
Initiation ............................................ 189 IV. GOD
Grace ............................................... 192
Faith as Grace ...................................... 192 The Mystery of God ..................................... 317
Work from Nature and Work from God ................. 198 God-Fire .............................................. 320
Human Wisdom and Divine Wisdom ................... 203 Spiritual End of the World .............................. 320
The Inner Human Being ............................... 208 Fire ................................................. 325
Doubly Human ..................................... 208 The Salvific Significance of Punishment ................... 330
Fall of the Idols ..................................... 209 U njudgeable Guilt ..................................... 334
Law of Love ........................................ 213 The Salvific Significance of Guilt ......................... 336
The Inner Senses ........................................ 218 The Cunning of Love .................................. 342
Spiritual Sense and Spirit-Discernment. ................... 218 Fear and Love ........................................ 349
x
CONTENTS
God, All in All .......................................... 351
The Sacraments of Truth ............................... 351
Super-World ......................................... 356
Union in and with God ................................. 360
Epilogue ............................................... 367
Appendix: The Paschal Mystery ........................... 368
TRANSLATOR'S FOREWORD
Translator's Epilogue .................................... 371
Despite a fairly strong consensus among patristic scholars that Origen
1. Recent Origen Studies .............................. 371
might well be the greatest of all the early Christian writers, he remains
II. This Translation ................................... 373
relatively inaccessible for contemporary Christians. A desire to do
Index of Abbreviations ................................... 377
something about this "scandal of inaccessibility" has been the motivation
Index of Passages Translated .............................. 379
behind this translation. Von Balthasar's introduction, although written
Index of Biblical References ............................... 401
in 1938, still remains the best brief introduction to the heart, soul and
spirit of Origen's writings. The brief bibliographic update provided in
the Translator's Epilogue will meet the initial needs of the serious reader
or scholar who is eager for further study. Beyond that, it seems ap
propriate to add here some comment on Origen's interpretation of scrip
ture. For modern readers, while less likely than their forebears to be
upset by speculations which have proven to be erroneous or inadequate,
are more likely to be alienated by Origen's manner of interpreting the
bible which is often so badly misunderstood as to make it difficult to hear
and understand what Origen was really saying and doing.
Our basic problem in reading Origen today is that we tend to read him
in terms of the standards of scholarly exegesis. How well does Origen
measure up to these? But this is far from the most important question in
coming to an understanding of what Origen was really about. For if we
are thinking of modern exegesis when we ask: "Was Origen an exegete?",
"No" is a far more correct answer than "Yes."
Now Origen obviously did many of the things a modern exegete does,
and in some of these, such as textual criticism and sensitivity to the
significance of differences between the evangelists, his accomplishments
were not surpassed until the modern age. However, most of the methods
of modern exegesis were simply not available to scholars in Origen's time.
But most important of all, his central conception of what he was doing as
he interpreted the bible was quite different from what the modern exegete
or biblical theologian thinks he or she is doing. The modern exegete!
1 By "modern exegete" we mean someone committed to scientific or "critical"
exegesis, and working in the context of a theology which accepts the inspiration
XI
XII FOREWORD Foreword XIII
applies a sophisticated blend of philosophical, historical and literary of God, (2) an indication of how this determines his methods of inter
tools to uncover the "literal meaning" of the bible, i.e., the meaning preting scripture, and (3) an attempt to put all this in the context of
intended by its human authors, or the meaning contained, by denota his rule off aith.
tion or connotation, in the text itself. Practically all the work of the (1) Jesus Christ, the WORD incarnate, is central to Origen's con
modern biblical scholar is directed towards or proceeds from this cen cept of scripture-because for him, the WORD was incarnated not
tral goal. Origen would have regarded such a conception of theology only in the flesh of the historical Jesus, but also in the very words of
(at that time, all Christian theology was essentially biblical theology), scripture. This is what Origen has in mind when he says that the
if indeed anyone could have formulated it at that time, as curious, meaning of all scripture, of the Old as well as of the New Testament,
misguided, or even pernicious. For although he was constantly look is Jesus Christ. Thus, he means much more than what comes to our
ing to see precisely what Moses, David, Jeremiah, Matthew, John, minds when we hear the statement that the Old Testament points to
Paul, etc., were saying and why they were saying it, this was always the New. For Origen, the WORD is already there, incarnated, as it
done with a view to hearing and understanding what God, the were, in the words of Moses, David and the prophets. Thus the real
WORD, was saying. meaning or, as he liked to express it, the ultimate spiritual meaning of
One way of putting this is to point out that in commenting and every biblical text is Christ. Hence, every text, every word of the bible is
preaching on the bible, Origen was really doing theology (as opposed important and worthy of reverence and study. This is strikingly illus
to exegesis). At first glance, the modern reader might well conclude trated in the famous homily passage where, after reminding his
that Origen simply used the bible as a means or catalyst to bring his the listeners of the care and reverence with which they handle every particle
ology to expression, or, put more bluntly, that Origen used the bible as of the consecrated bread, Origen asks: "But if you exercise such con
a handy frame on which to hang the various elements of his theology. cern in taking care of his body - and indeed with every right
For the educated modern reader, this is a misuse of the bible; it may how can you think it a lesser crime to neglect the WORD of God than
be more elegant and sophisticated, but in the end it does not essentially his body?" (No. 721).
differ from the way some modern sects selectively quote the bible to Thus, when a Christian prays the Psalms, the eternal Logos is
support their own particular view of Christian reality. speaking to that soul. In the Song of Songs, the bridegroom is the
There is a vitally important grain of truth in such an observation, WORD, conversing with his spouse, the soul. And, perhaps most
and we will return to it later. But for the moment, let us examine revealing of all, the historical, Egyptian passover is not an image or
some of its unacceptable consequences. The most striking of these is type of Christ's suffering, but of Christ's transitus to the Father-a
that it logically pushes us to dismiss patristic theology as something ir reality that is still taking place in us (cf. Nos. 1035-1039). The words of
relevant for the modern Christian. It is reduced, at its worst, to a the bible are not just signs and symbols and images of Christ; in a
naively unscientific biblicism, and at its best to an elegant glass bead very real sense they are Christ; the eternal Logos is present in them by
game. However, reducing Origen's exegesis to an elegant "game" an incarnation which is different, of course, but hardly less real than
does not adequately explain his ability to inspire a whole series of his historical, bodily incarnation. But just as many who encountered
great theologians from his own day (Athanasius, Basil, the Gregorys) the man Jesus in the flesh did not, because of their lack of faith, en
down to ours (K. Rahner, de Lubac, von Balthasar). To make sense counter the eternal WORD, so too is it with the biblical WORD:
of this fact we must obviously look more deeply. Our suggestion on many do not see beyond the flesh of the letter or historical meaning;
how to do this will consist of a brief presentation of the following three they do not see beyond these externals to the internal reality of the
points: (1) a description ofOrigen's conception of the biblical WORD eternal WORD already present and active within themselves, calling
and leading their souls to make progress toward perfect unity with the
Father who is all in all.
(2) Once one sees Origen's concept of the biblical WORD as the
of scripture, the reality of the incarnation, and the life of the Spirit in the church
letter of history in which the eternal WORD has become incarnate,
-i.e., a serious, critical scholar who accepts the bible as the word of God.
Foreword XV
XIV FOREWORD
the main aspects of Origen's method of interpreting scripture fall fairly speak of the "sacramentality of the biblical word" according to Origen.
readily into place. The text, the literal or historical meanings, are by This enables us to see, for example, that where Origen seems to speak
no means unimportant, for they are the "body" or the "flesh" in which of or favor a "WORD-presence" of Christ in the Eucharist over against
the Logos becomes incarnate. But in relation to the inner, spiritual a mere physical or bodily presence, this is not a downgrading but an
reality of the eternal Logos, God the WORD, these external realities upgrading of the reality and mystery of the eucharistic real presence.
tend to pale into insignificance. This alone would account for the im An interesting contrast between the modern exegete and Origen the
pression that Origen undervalues the historical meaning. This is in biblical theologian can be drawn by locating where each of them sees
deed an obvious tendency in Origen, and it is all the more heightened what we now call diachronic complexity. The modern exegete locates
by the Platonizing cast of his thought. 2 this in the complicated processes, sometimes extending over cen
But when Origen speaks of the biblical WORD, the WORD incar turies, by which the biblical text came to take its final form. Origen
nate in the scriptures, at least four interconnected levels of meaning had access to none of the information and methods which would have
are in play. First, this WORD is the pre-existent, eternal, divine afforded him a view into this process. But he does find complex dia
Logos, the Logos proclaimed in the prologue of John's gospel and ex chronic reality in the scriptures; not, however, in how they came to
pounded in extraordinary detail and depth in Origen's commentary be, but in the way they reveal how the soul is making progress to
on this prologue. Second, this same divine Logos is the one who took wards God, and in the way they document how the Logos, who is
flesh of the Virgin Mary, lived and worked among us, suffered, died, already incarnated in the scriptures, is coming to be in us. Thus,
rose again and ascended to the Father, where he continues to inter much of what Origen is doing in his commentaries and homilies
cede for us and to work until all things have become subjected to the would, in today's classifications, be called spiritual theology.
Father who is all in all. Third, this same eternal WORD who took This outline of Origen's understanding of the biblical WORD
flesh of Mary has also become incarnate in the words of scripture. enables us to make sense of Origen's particular techniques for ap
Fourth, this same divine WORD, born of Mary and also incarnate in proaching the biblical text, some of which are quite foreign or even
the scriptures, also dwells and is at work within us, espoused to our alienating to modern scholarly sensitivities. First, the extraordinary
souls, calling us to make progress toward perfection, and to work with reverence and meaning attached to each particular word and phrase
him in ascending to and subjecting all things to the Father. is the logical consequence of Origen's understanding of the real incar
At any time Origen may have one of these levels of meaning more nation of the eternal Logos in all of scripture, in both Testaments,
in mind than another, but at no time is anyone ofthem very far from and not just in the more important or elevated passages of either. In
his consciousness .. But clearly dominating, and thus constituting his particular, variations and inconsistencies (as between the different
central hermeneutical principle, is the fourth level of meaning which evangelists), or passages whose literal or historical meanings seem un
includes the other three. It is thus that one can speak of "existential in worthy of the WORD, are obvious signs that one should search for
terpretation" in describing Origen's hermeneutics; but in doing so one the deeper, spiritual meaning behind these words. This, of course,
must locate it within Origen's conception of the real incarnation and tends to annoy the modern exegete who can explain most of these
hence "real presence" of the eternal WORD in the scriptures. It is thus variations, inconsistencies and "unworthinesses" as part of the process
not mere metaphorical language but precise theological description to of the human authorship of the bible. Equally annoying to the
modern exegete, especially if one is unaware of what Origen is about,
is his habit of ranging freely across the entire bible in order to inter
pret any particular passage. Since the WORD, as explained above, is
2 The mere fact that Origen's thought can be described as "Platonizing" is,
in itself, only a sign that he was a Christian thinker in the third century. incarnate in all of the bible and in all of its parts, such a procedure is
There was at the time no thought system better suited to help Christians in not only allowable but necessary.
the theological reflection. The real question is not whether Origen thinks as a Up to this time we have been speaking of the difference between the
Platonist, but whether in so doing he gives sufficient place to the incarnational
literal or historical and the higher or spiritual sense. This is indeed the
aspects of Christianity.
XVI FOREWORD Foreword XVII
simplest schema which applies to all cases in Origen. But beyond this, but in the end, there often seem to be no firm and consistent rules and
Origen quite often speaks of or uses a triple schema, and he does so in regulations as to how and why Origen comes up with one particular
two distinguishable variations. In the first variation, there is (1) a histori interpretation, especially in his allegorizing, rather than another. The
calor literal meaning: facts recorded, or the texts of the Law; then (2) second objection is that of irrelevance: one can marvel at the brilliance
a moral meaning, which is an application to the soul (but not yet talk of his interpretations; but because his fundamental conception of the
ing about Christian grace); and finally (3) a mystical meaning relating bible is so different from that of a modern theologian, one is tempted to
to Christ, the church and all the realities of faith. In the second varia concede antiquarian significance to the study ofOrigen, and then dis
tion, there is (1) a historical or literal meaning relating to the things of miss him as oflittle relevance for the modern Christian. To meet these
Israel; then (2) a mystical meaning relating to the mystery still to be objections, one has to see Origen's biblical theology in the context of
fulfilled, i.e., Christ and the Church; and finally (3) a spiritual mean his concept of the Christian faith or, more precisely, the rule off aith.
ing relating to the soul-but here it is the soul not just in its (3) Origen's faith and biblical theology is radically and profoundly
psychological reality as in the first variation, but the soul as "spouse of ecclesiastical. Notwithstanding the famous difficulties with his own
the WORD" in its graced progress toward full union with God.3 bishop, Demetrios, in Alexandria, or the questionable use to which
Origen will use (without apparent rule or consistent method of appli some of the Origenists later put his work, no one familiar with
cation-method in this sense is a modern invention) sometimes only Origen's work as a whole can have any doubt about this. The two
the basic letter-spirit schema, sometimes one or the other of its more texts selected by von Balthasar to serve as the epigraph of this book
elaborate triple variations, and sometimes other variations of these are fully typical of his attitude of total adherence to the church.
possibilities. Allegory and typology simply fit in as techniques to be One aspect of Origen's church-oriented faith is his insistence that
used within these schemas. And although the triple schemas were all of the bible must be kept in mind when interpreting any particular
often more helpful in dealing with some of the apparently more passage. On the one hand, this corresponds to the church's insistence
"Christ-distant" realities of the Old Testament, Origen apparently on the sacredness of the whole bible over against the heretics, espe
never made a significant attempt to be consistent in these matters. cially the gnostics, who accepted only parts of it as inspired. On the
But such inconsistency was itself fully consistent with his overall con other hand, it removed much of the danger of arbitrariness from his
ception of what was happening as he interpreted scripture: it was the interpretations. Indeed, the fact that Origen's interpretations made so
Christian soul following the guidance of the Spirit to look beyond the much sense in the context of the whole bible is a major reason for his
literal and historical meaning to catch some glimpse of the humanly massive influence on the development of the golden age of patristic
incomprehensible mystery of the WORD. theology. But in the end, it was Origen's ecclesiastical rule off aith that
This is what Origen thought he was about as he interpreted scrip was decisive. This is what provided the structure and substance of his
ture. It is not what the modern scholar would call exegesis. But once particular hermeneutical circle; this is what, in effect, determined his
modern readers see what Origen was doing and attempting to do, it interpretations of the bible.
becomes possible for them too to be captivated by the brilliance and As becomes perfectly clear from the prologue to On First Principles,
range of insight which flashes from the pages of the great Alexandrian. Origen is not affected by the hermeneutical naivete of those who
But if this captivation is to become more than just a fascinating believe that they are taking all their faith and theology directly from
glimpse into an elaborate game, once played but now dead, two inter the bible, but who in fact are only reading into a select part of the bible
related objections remain to be faced. The first and more obvious is the narrow rule of faith that reigns in their own sectarian community.
the charge of arbitrariness: one can see what Origen is doing and why, But there is one point of parallel: Origen is, as a modern scholar would
put it, reading into the bible. But, he is with the utmost conscientious
ness reading into the whole bible, and doing so with unparalleled skill
and insight. And also, what he is, so to speak, "reading into" the bible
3 Cf. H. de Lubac, Histoire et Esprit: L'intelligenee de {Periture d'apres Origene
(Theologie 16; Paris: Aubier, 1950), esp. 139-43. is the broad rule of faith of the whole Christian community. This is
XVIII FOREWORD
Origen's hermeneutical circle (of which he himself, for an ancient
writer, seems to be impressively conscious): he studies and interprets
the bible in order to know and understand his Christian faith; but it is
his already possessed ecclesiastical Christian faith which tells him
what to look for and find in the bible.
Now hermeneutical circles can be concentric, that is, limiting or
confining, as is the case with sectarians or heretics in the classical
INTRODUCTION
sense, or they can be opening and expansive in order to embrace as
much of reality as possible. Origen's circle was of the latter type in at
least three different ways. First, he was an avid, curious, dedicated
and daring biblical "scientist." All that could be known about the bible
It is all but impossible to overestimate Origen and his importance
he took pains to learn. Second, he was a philosopher of apparently
for the history of Christian thought. To rank him beside Augustine
considerable ability and dedicated to the idea that Christian faith,
and Thomas simply accords him his rightful place in this history.
although not answerable to human reason, was not inconsistent with
Anyone who has given long hours to studying the Fathers will have
it, because true human reason is always a participation in divine
had the same experience as a mountain climber: the slow, steady
reason. Properly approached, he saw philosophy and reason not as a
receding of the seemingly still-threatening peaks all around him, until,
danger but as a help to faith. Third, he brought his own personal and
beyond them, the hitherto-hidden dominant central massif rises ma
practical experience to bear on his theological reflection and interpre
jestically before him. None of the great Fathers, from the Cappado
tation of the bible.
cians to Augustine, and on up to Dionysius, Maximos, Scotus Eriugena
Thus, to say that the Christian rule off aith as handed on from the
and Eckhart, could escape an almost magical fascination for the "man of
apostles and as received in the church of his day determined how
steel," as they called him. Some were completely swept away. For if you
Origen interpreted the bible is far from the whole story. From his con
remove the Origenian brilliance from Eusebius, there is nothing left
stant research, from his incessant questioning and speculating, and
but a semi-Arian theologian of dubious merit and an industrious
from his own personal and spiritual experience, he was continually
historian. jerome, when commenting on scripture, continues to copy
bringing in new insight and understanding to the church's under
straight from Origen's pages, even after outwardly breaking in anger
standing both of the bible and of its own rule of faith. His was not only
the chains and fiercely denying the bond that linked him to the
the vision and insight to broaden and deepen, not only the courage to
master. Basil and Gregory of Nazianzen, in their enthusiastic ad
admonish and correct, but also the boldness and adventuresome ness
miration, make a collection of the most fascinating passages from the
to question and speculate. It was this unique combination of knowl
inexhaustible works of the one to whom they continually returned
edge and curiosity, insight and eagerness to teach, fidelity to the rule of
when their day-to-day struggles allowed them a moment of peace.
faith as well as the boldness to correct misconceptions of it, and finally,
Gregory of Nyssa was even more thoroughly captivated. The Cap
absolute faithfulness to the WORD, that enabled him to captivate the
padocians transmit him practically intact to Ambrose, who also knew
minds and hearts of so many of the Fathers to follow. And he will cap
and copied from him firsthand. In fact, many of the breviary readings
tivate ours too if we do not smother him with erroneous presuppositions.
of Ambrose (as well as of jerome and Bede) are practically word-for
word from Origen. Thus, flowing simultaneously from several direc
ROBERT j. DALY, S.J. tions, the heritage of Origen, already become the common possession
of the Church, poured over Augustine and through him into the middle
ages. But in the East, he is the subject of wave upon wave of enthu
siasm. There, the stream of Origenism, as it became wider and
2 INTRODUCTION Introduction 3
wider, also became more and more shallow. It fell into the hands of the magical verbal geometry of the bishop of N azianzen. Everything
obscure communities of monks who tenaciously and thickheadedly here is unpremeditated, unforced, and expressed with a modesty that
defended the "letter" of the master's teaching - the exact opposite of never ceases to amaze; with little formulas of apology like "if you want
what Origen himself would have desired. And the more the spirit of to venture a daring explanation," or with a little smile and a "you
the master departed, leaving behind only the dull dregs of the might consider whether perhaps," thus leaving the solution up to the
"system," the more distorted it stood before the bar of Church teach listener. Not a trace of the Augustinian pathos which, without asking,
ing. The doubt and suspicion which the embarrassing quarrel be breaks open the doors of the heart and is accustomed, like a doctor, to
tween Jerome and Rufinus had long ago cast over Origen's name fell look upon it naked and place it before God. But no less distant is the
upon it even more heavily in the East; for with the condemnations of sagacious and, in the best sense of the word, humanistic balance of
the emperor Justinian, the power of Origenism (as something public the great pastoral bishop Basil, who was born to rule and in whom
or official) was thoroughly shattered. moderation is second nature. The voice of the Alexandrian is more
But what was the point of rendering completely harmless this half like that glowing, rainless desert wind that sometimes sweeps over the
desiccated system of theses, of attacking the pre-existence of souls, the Nile delta, with a thoroughly unromantic passion: pure, fiery gusts.
angelic incarnation of the Logos, the soul-existence of the heavenly Two names come to mind in comparison: Heraclitus and Nietzsche.
bodies, the spherical form of the resurrection-bodies (which Origen For their work too is, externally, ashes and contradiction, and makes
actually never held), and finally the dissolution of hell at the end of sense only because of the fire of their souls which forces their unman
time, what was the point of it when, from these miserable remains of ageable material into a unity and, with a massive consumption of
a brilliant whole-one is tempted to compare them to the scraps of a fuel, leaves behind it a fiery track straight across the earth. Their pas
fallen airplane - the spirit, the drive and the fascination had long sion, however, stems only from the Dionysian mystery of the world.
since disappeared? But this was only the open occurrence of what had But here, in Origen, the flame shoots out and darts upward to the
long since taken place unnoticed: while the jar was breaking into a mystery of the super-worldly Logos-WORD which fills the face of the
thousand pieces and the name of the master was being overwhelmed earth only to be itself baptized in this fire, to be ignited and trans
and stoned, the fragrance of the ointment was coming forth and "filling formed into the Spirit. In its inner form, then, the thought of Origen
the whole house." For there is no thinker in the Church who is so in is a contribution to the consummation of its one single object, and
visibly all-present as Origen. He himself hardly ever wrote, but dic that is the voice, the speech, the WORD of God and nothing else. But
tated, practically day and night, tirelessly, to a team of stenographers. it is voice which cuts into the heart like a fiery sword, speech which
Thus his works - the six thousand books that Epiphanius mentions whispers with other-worldly tenderness one mystery of love after
are a legend, but Eusebius and Jerome know of almost two thou another, and WORD which is the flash and reflection of the hidden
sand - are really only the sound of a voice. But it is a voice that drives beauty of the Father. Into the anonymity of this WORD Origen's voice,
straight through everything, always pushing on, without fanfare and too, has been drawn, and in this form it has attained that universal
without fatigue, almost, it seems, without an obvious goal, possessed presence in Christian thought of which we have been speaking.
almost to the point of insanity, and yet with a cool, unapproachable
intellectual restraint that has never again been equaled. It is not the
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voice of a rhetorician (there are enough of these among the Fathers so
that the difference is immediately obvious), for this voice is not even But, despite all this, after long and desperate opposition, Origen
trying to persuade; nor is it the enthusiastic voice of a poet (although was rejected and condemned by Christian theology. And even if this
the images and comparisons fly up in swarms everywhere); it is too judgment, as we explained,touches only the dry skeleton of his
brittle, too dry and too plain for that, even to the point of poverty. thought, Origen has remained a marked man. For the figure is held
But neither is it the voice of an enchanter: there is nothing of the cap upright by the bone structure, and when deprived of this, it collapses
tivating chiaroscuro and baroque glitter of the Areopagite, nothing of powerlessly. No great system allows form and content to be separated,