Part 9 (1/2)
”First, we must offer glory (doxologies) to the best of our ability in the opening and commencement of our prayer, to G.o.d through Christ who is glorified with Him in the Holy Spirit, who is praised together. After this each person should offer general thanksgivings both for the blessings granted to all, and for those which he has individually obtained from G.o.d. After the thanksgiving, it appears to me right, that becoming, as it were, a bitter accuser of his own sins to G.o.d, he should pet.i.tion first of all for a remedy to release him from the habit which impels him to transgress, and then for remission of the past. And after the confession, I think he ought in the fourth place, to add a supplication for great and heavenly things, both individual and universal, and for his relations and friends. After all, he should close his prayer with an ascription of glory to G.o.d through Christ in the Holy Ghost.” [Sect. 33. p. 271.] {151}
SECTION VI.--SUPPLEMENTARY SECTION ON ORIGEN.
I have above intimated my intention of reserving for a separate section our examination of a pa.s.sage ascribed to Origen, in which he is represented as having invoked an angel to come down from heaven, to succour him and his fellow-creatures on earth. The pa.s.sage purports to be part of Origen's comment on the opening verse of the prophecy of Ezekiel, ”The heavens were opened.” After the fullest investigation, and patient weighing of the whole section, I am fully persuaded, first, that the pa.s.sage is an interpolation, never having come from the pen of Origen; and secondly, that, whoever were its author, it can be regarded only as an instance of those impa.s.sioned apostrophes, which are found in great variety in the addresses of ancient Christian orators. But since some of the most respected writers of the Church of Rome have regarded it as genuine, and deemed it worthy of being cited in evidence, I feel it inc.u.mbent to state at length, for those readers who may desire to enter at once fully into the question, the reasons on which my judgment is founded; whilst others, who may perhaps consider the discussion of the several points here as too great an interruption to the general argument, may for the present pa.s.s this section, and reserve it for subsequent inquiry.
It will be, in the first place, necessary to quote the whole pa.s.sage entire, however long; for the mere extract of that portion which is cited as Origen's prayer to an {152} angel, might leave a false impression as to the real merits of the case.
”The heavens are opened. The heavens were closed, and at the coming of Christ they were opened, IN ORDER THAT THEY BEING LAID OPEN THE HOLY GHOST MIGHT COME UPON HIM in the appearance of a dove. For he could not come to us unless he had first descended on one who partook of his own nature. Jesus ascended up on high, he led captivity captive, he received gifts for men. He who descended is the same who ascended above all heavens, that he might fill all things; and he gave some as apostles, some as prophets, some as evangelists, some as pastors and masters, for the perfecting of the saints.” [Vol. iii. p. 358. Hom. i. in Ezek.]
”[The heavens were opened. It is not enough for one heaven to be opened: very many are opened, that not from one, but from all, angels may descend to those who are to be saved; angels who ascended and descended upon the Son of man, and came to him, and ministered to him. Now the angels descended because Christ first descended, fearing to descend before the Lord of all powers and things commanded. But when they saw the chieftain of the army of heaven dwelling in earthly places, then they entered through the opened road, following their Lord, and obeying his will, who distributes them as guardians of those that believe on his name. Thou yesterday wast under a devil, to-day thou art under an angel.
Do not ye, saith the Lord, despise one of the least of those who are in the Church? Verily, I say unto you, that their angels through all things see the face of the Father who is in heaven. The angels attend on thy salvation; they were granted for the ministry of the Son of G.o.d, and {153} they say among themselves, If he descended, and descended into a body, if he is clothed in mortal flesh, and endured the cross, and died for man, why are we resting idle? Why do we spare ourselves? Haste away!
Let all of us angels descend from heaven! Thus also was there a mult.i.tude of the heavenly host praising and blessing G.o.d when Christ was born. All things are full of angels. COME, ANGEL, take up one who by the word is converted from former error, from the doctrine of demons, from iniquity speaking on high, and taking him up like a good physician, cherish him, and instruct him. He is a little child, to-day he is born, an old man again growing young; and undertake him, granting him the baptism of the second regeneration; and summon to thyself other companions of thy ministry, that you all may together train for the faith those who have been sometime deceived. For there is greater joy in heaven over one sinner repenting, than over ninety and nine just persons who need no repentance. Every creature exults, rejoices with, and with applause addresses those who are to be saved; for the expectation of the creature waiteth for the manifestation of the sons of G.o.d. And although those who have interpolated the apostolical writings are unwilling that such pa.s.sages should be in their books as may prove Christ to be the Creator, yet every creature waiteth for the sons of G.o.d when they shall be freed from sin, when they shall be taken away from the hand of Zabulon[55], when they shall be regenerated by Christ. But now it is time that we touch somewhat on the present place. The Prophet sees not a vision, but visions of G.o.d. {154} Why did he see not one, but many visions? Hear the Lord promising and saying, I have multiplied visions.
8. 'The fifth month.' This was the fifth year of the captivity of king Joachim. In the thirtieth year of Ezekiel's age, and the fifth of the captivity of Joachim, the prophet is sent to the Jews. The most merciful Father did not despise the people, nor leave them a long time unadmonished. It is the fifth year. How much time intervened? Five years elapsed since they were captives in bondage.]
(The portion between brackets is what I regard as an interpolation.)
[Footnote 55: This word is frequently used for ”Diabolum.” Thus in a hymn used in the Roman ritual on Michaelmas-day we read, ”Michaelem in virtute conterentem Zabulum.”]
”Immediately the Holy Spirit descends. He opened the heavens, that they who were oppressed by the yoke of bondage might see those things which were seen by the prophet. For when he says, The heavens were opened, in some measure they see with the eyes of their heart what he had seen even with the eyes of his flesh.”
Now the question is, Can this apostrophe to an angel be admitted as evidence that Origen held, and in his own person acted upon the doctrine of the Invocation of Angels?
The nature of the present work precludes us from entering at length on the broad question, how far we can with safety regard the several writings which now purport to be translations of Origen's compositions, as on the whole the works of that early Christian writer. A mult.i.tude of those works which, until almost the middle of the sixteenth century, were circulated as Origen's, have long been by common consent excluded from the catalogue of his works[56]. On this subject I {155} would refer any one, who desires to enter upon the inquiry, to the several prefaces of the Benedictine editors, who point out many sources of information, as well from among their friends as from those with whom they differ.
Our inquiry must be limited within far narrower bounds, though I trust our arguments may a.s.sist somewhat in establis.h.i.+ng the principles on which the student may at first guide himself in the wider range of investigation.
[Footnote 56: See preface to vol. iv. of the Benedictine edition.]
We will first look to the external evidence bearing on the pa.s.sage in question, and then to the internal character of the pa.s.sage itself.
Origen's Commentaries on Ezekiel were divided into no fewer than twenty-five volumes, which he is said to have begun in Caesarea of Palestine, and to have finished in Athens. Of these only one single fragment remains, namely, part of the twenty-first volume[57]. Jerome says that he translated fourteen of Origen's homilies on Ezekiel. Of these not one pa.s.sage in the original language of Origen is known to be in existence. We must now, therefore, either receive the existing translations generally as Origen's, (whether they are Jerome's translations or not,) or we must consider Origen's homilies on Ezekiel as altogether lost to us. But supposing that we receive these works as containing, on the whole, traditionary translations of Origen, the genuineness of any one pa.s.sage may yet become the subject of fair criticism. And whilst some persons reject whole ma.s.ses of them altogether, the history of his works cannot but suggest some very perplexing points of suspicion and doubt.
[Footnote 57: See Benedictine edition, vol. iii. p. 351. and Eusebius, Eccl. Hist. lib. vi. c. 6. there referred to.] {156}
The great body of his homilies, Origen probably delivered extempore in the early part of his ministry to the Christians of Caesarea. Eusebius tells us, that not before Origen had reached his sixtieth year did he sanction the notaries (persons well known to history and corresponding to the short-hand writers[58] of the present day) in publis.h.i.+ng any of his homilies. [Eccles. Hist. lib. vi. c. 36.] But the Benedictine editor, De la Rue, conceives that those men might surrept.i.tiously and against the preacher's wishes have published some of Origen's homilies.
Be this as it may. Suppose that the homilies on Ezekiel were published by Origen himself, and were translated by Jerome himself, our doubts are not removed even by that supposition. The same editor in the same preface tells us, ”It is known to the learned that it was Jerome's habit, in translating Greek, sometimes to insert some things of his own[59].” Not that I for a moment conceive the pa.s.sage under consideration to have come in its Latin dress from the pen of Jerome; for my conviction being that it is an interpolation of a much later date, I mention the circ.u.mstance to show, that even when Jerome, with his professed accuracy, is the translator, we can in no case feel sure that we are reading the exact and precise sentiments of Origen.
[Footnote 58: The Latin word ”notarius” (notary) does not come so near as our own English expression, ”short-hand writer,” to the Greek word used by Eusebius,--”tachygraphus,”
”quick-writer.” The report of Eusebius as to the homilies of Origen having been delivered extempore, and taken down by these ”quick-writers,” is confirmed by Pamphilus the martyr, as quoted by Valesius, in the annotations on this pa.s.sage of Eusebius.--Apol. Orig. lib. i.]
[Footnote 59: Cui in vertendis Graecis sciunt eruditi solemne esse nonnulla interdum de suo inserere.] {157}
Ruffinus, his celebrated contemporary, accused Jerome of many inaccuracies in his translations; and yet what were the principles of translation adopted by Ruffinus himself, as his own, we are not left to infer; for we learn it from his own pen. His voluntary acknowledgment in the peroration which he added to Origen's Comment on the Epistle of St.
Paul to the Romans, strongly and painfully exhibits to us how little dependence can safely be placed on such translations whenever the original is lost; how utterly insufficient and unsatisfactory is any evidence drawn from them, as to the real genuine sentiments and expressions of the author. Ruffinus informs us, that with regard to many of the various works of Origen, he changed the preacher's extemporary addresses, as delivered in the Church, into a more explanatory form, ”adding, supplying, filling up what he thought wanting[60].”
[Footnote 60: Dum supplere cupimus ea quae ab Origene in auditorio Ecclesiae extempore (non tam explanationis quam aedificationis intentione) perorata sunt.... Si addere quod videar, et explere quae desunt.--Orig. vol. iv. p. 688.]