Edward Moore Origen of Alexandria and St. Maximus The Confessor 2005 PDF

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Origen of Alexandria and 81. Maximus the Confessor:

An Analysis and Critical Evaluation of Their Eschatological Doctrines
by
Edward Moore
ISBN: 1·5811 2·261.e
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()ri~t'n 0/ Ale.l<InJria wId SI. Af<u:i,.,u.. lhe Ctmfe$.'or:
An A'I<1~l"sj.• and Cri/lca f E""luaJi,m "/T1k!ir E..ch<J/(Jl,,~ical Dr.,.:lri"e.,
Cop)'right 0 Z()l).l Ed ward Moore

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Origen of Alexandria and 51. Maximus the Confessor: An
Analysis and Critical Evaluation of Their Eschatological
Doctrines
By
f..dward Mo<>re. S.T.L.. PI1.O.
Copyrighted matenal
•
Table of CentenIs
VI
AC K:'\jQW I ,EI>G 1\1 END; V II
r R EFAC E.. .... V III
I NTROIU JCII O N .. J
O RN ~:N . M.~ XI M ! I~. ANIl TIll' I Mr~IRIANfE (If ESClIiI TOl (Xi ¥ """""""""""" ,,"""""" , I
11 11 I Il~mRY AN)) IM I' )I! I A NI '( 0 1 F SOl m ll lll i\" !!'I Cl IRISlJAN D KI! ~ il rr _ SOM E"
BRil l RHIA Il!.: S J
CIIArIER I; OJUfi EN 'S INTELL ECTUA L IUCKGROVlyO M J~
B il l a 1I1!11;8,\ I'I II C Il I S t.: l l i l l IS
( ) Il K d N ' S I NJ I III C1I I AI I II III [AC;I
71w lliJlon ' o(Al'"A:<lIU.'/<I.' ;.' Du..'/ri" ,'S " I' /() (}rigel! 's Time , 24
...__. . 31
<i,w.,lIci..m m od O ,"f1,oJ oxF l1w ETig cnry of R"."{J()m c. . . 34
( l ' A r TE R 2 · ORI6'EN 'SPIIUOSOPIUCA I THECUOGY J6
D I " 11 [';( !I'll' ] ) II Tlt l A liSE ' O N F i ll S [ P RI NCI PI ~S H 36
The &1\'ic Structure ..[ Origell '.I' U" i,wse ......................... 44
nu: Pre-.!x;,, /cll<'" o(S"" I,, _ "" _.. __,52
71k! SluN o(F"IIt'n Soul., },fullir!" Ag". wid },f"I.·"'fJS,~·/kJSj•• ,,00 Ilk: Re.l",,""I;,,"
o(AII S9
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•
OF O RIGEN'S I'H IL OSOf'H y. 71
GR IU IRY N .vU ,N 7 FN 74
G REGORY OF NVSSA 85
5 1 BASH DlF G REA T . . ... ......""" " " """ ,,""" " '" 97
EYMiRlI lS PIlNUO IS 101
C H APTE R " . TH E U TE R CHRISTlA N NWPl A TON/STS l IP Ta U MAX/MUS
THE: CONFESSOR 106
M ONQPIlYSm SM "'N il JUE D1MISE Of AN EscUAfOI'oo lCAl, A NllIROt'Ql .OGY.......... 10 7
P1!IXlI IS P SEl!lX !=OIo N Y SIl IS ' PAG A N Sl X 'R C E . II J
PsEl ll lO-DtQNYSII IS TIlE A MFOp AG lrE JJl
"llIE TII RE r GAZ.AN S~; AENEAS, ZACHARIAS, PROCOPIUS. ••••••••••••••". " ••••• •••••• """ " ., 122
Aenemo/Gaul_ " 122
Zachar/m, Bishop of MifJ1<,ne " , 126
Procopiw qfGa::a................................................................ . ,'''.' 128
JOlIN I'ill l.O PON liS AND Sn r UANIiS Of A l t )(ANIH\IA . ,,"' " ", ", , [ 3Q
I F,ONUI lSOF ByZAN1J! IM 136
CHAPTER 5: A..KETICISM. SOUL /VA TURE: BAS IC CONCEPTS IN TilE

THEOI OGY OF MA. X1MUS THE CQNFE5SQ R J 42
INlROIMIC DON 142
A SC EllClSM 150
n il' SO lll. 158
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162
C U A J'TFH 6 ' ' CO R R E CTIN G m E MYTH" M ,tX/M115 DIE CQNU"<tU R ',,
R£ II"IS/ON O f" ORIG£N{/.""Q . _ _ 170
R IC iII'lll II '" m IN y l kSl lS R IS It lk <l.llL IN 176
r" RI II ISI " "'' 'J) lI lI' M I AN ING ( II Ill SIOR Y IS]
C O NCI I ISlO N J91
APPFN III X' T ilE ROl E O Fffi E EM PE/lURI N fTCI EWA 5DCAI POllUCS t N
195
BIBl lUGIUru y 2011
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I dedicale this ~ to my Muse;
II i! jaunt!. lihim . la find lhe primal j",ur;t ofLo,-e in It ntknr;y oflhe S"u1 IO'K'OI"d<
Q
pUl? beauly ...
- PIoI:iru;. EnntaiU 111.5. 1 (tr. MacKenna)
List of Abbreviations
ANF Ame-Nk elle Full",r,< (cd. A. MCIl7.ie!;)
CCSG (·orp u.<Chrill<llUJru", . Series Gr<l<.'CQ
I'G l'<l/roj''I';a Graeca (ed. J.- P. M;gne)
SV F S I";r;or",,, VlI'la "", F raKmmla (ed. von Amim )
TDNT G. Kittel. ed.• TIw""'I'ie"j Dkl;"",1I}' ofIhe Nil'''' Te,'I"",ml . IF. G.W. Bromiky
(Mi<,:higom' Eerdll""" 1'J6.l 1
Acknowledgments
I wauJd li ke to extend my thanks to Lewis Shaw, who offered invaluable guKblce and
ITKnl SI.WO"\ througl1oU; al l pha:;es of the writing of this dis.;ertalion. llwlks are also
due to M. Rev. Mar Mekhizedek, the director of my school whose OOckground ill and
mal for philosophy, 115 well lL\ his kird el'lOOllllIgett has made possible my 0\'011
research program.
Drafts of certain sections of this dissertation were presented lit meo:tings of the
Inlern"/ ;"",,I Society fiJr NeopImonic Studies between 2002 and 2004. I wish to thank all
those who pwlicipated in those sessces, both in the ClIf'OCity of ~ and
commem.ator. I give SJ'l."ial mention to G.R. Boys-Stones. Matthew Stcenberg, and
A~ Ardreop:lUlos.. for their lII1ique oonlribution< to certain themalic deve\opmenls
in this study. tnl lO Origl.'ll and MaximlB sd1oIar.;hip in general.
Thanks are due to Walter and Maureen La wrence for their help in ltCqlllnng
!level'llI rare voI....-.es au:ial to the elaOOralioo of my thesis. Finally, I exIend my thanks
to my parents, Carol and Richard Moore, who managed to guide me toward the
phik>:qiJi<;allife, agairlSl all odds.
""
lk preselll snldy is my oo..1orJI di",;o.'l1allon. Slbnirn.'I'l in JUlia! fulfil1lTllT1l of the
rcqairerrerus for the ~'C of DoctoralI' of Philosophy, 51. Elias Schou l of Ol1IlOdox
Theok>gy (::!004). This wort.. arose out of my corcern whh l:lJlh t1...'OIogy and phil~y.
As a philosoptll..T. I COINdel' myself a ClYislian Exis'~'IlIial ~ in tic mar..... or a
Buhmn l or (more loigni rlCalldy ) a Be!d)ae v; for I see the life of tic ht. nan person ao; the
roimordial and uhimalc ",I>jm nf \XIfllemfllalion for philosophy. For this reason r lim
also <Jo.-..'<JIed to ar-.: ienl though!, to the ex tent tml I s!rtJr\:ly bc l ~ in the ex ig<.-n;:y o f a
n.1 um 10 the h<.'11.1 "f<...e ~k",'iCd-ovcr p..n bk.''ITIs of the O assical. 1lellenisl H:. and
ByT&1line ''f3S, the ,1lOSl signiflC<lll of which. in my opinion. is =h;t1"k~.
fal1cll rn:alion 10 rell.nl to its origioaJ stale in alnffl identical lemls, pointing klWanb a
(ulln that will be even ben.". than the urigiml l'arndise.... This i!O, of ecorse. lhe <'lema!
hl>pe of tile Christian, } 'eI ;\ take!' many form... 1l"e "'0 «,,,,me (onn s of ClIChaloiogy
explon:d in this study are those of Origen of Alexandria and St. llAaxim us the Confessor.
The fonrn.' f approachl:s the .., khat'HI crwlivcly. in Ihe 111ll1l1,,:r of a !ldf-dl.1crmining
inlcl lel.1 1lJet.1ing God in a l"l'Culiar f<N1ion in the mio:kl of hislay: ror this rea'iOll. Drigen
is to he uedersio od as a pro!,;>. ExisICllt ial ist. The latter, however, conceives o r thc
, A. Aft~""""Klk,.. "h"h "ft~'@.J .nd finat ""'U....l i,.. • "po.tot"""';' l

in (Jori~.... ( in.?" } of
N~••• and Ma' irnoo the ("OII fcso<" ,w in TM-.Jm>: An O" liM Jowntdl af0 ,.,lt<od<,.' f'hri Jlian rlw<>l,,/{\' ,,"<1
rhil".'I>J>h" , ,,~. I. n<>. 3 ' ~"l! 1OI1ol)
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ed haloo as a oomplction of a process initiated by Gcd. in which lunan p.1icipoliorl
makes no difference - for this mL';OO I ~ come to oonsider Maximus as an anti.
hlmlWlist IhcoIogian. one of the originalors of !he intellectual decline of Qai<;lill'l
phila.ophy in Bymnritm, 10 mDc:h lower thi....ers like Gemistus l'\ethon were responding
when they iniliated !he RcnaiSMllrlCe" and the consequent return of H.manism 10 Western
""""" There is a wide chrooulogical gap ~i ng the wori<. of Origen and Ma.'<im\.6,
yet they are cceoecied, es it were. by a 'golden chai n' COfnpri~ng !he ......ns of the
Cappedocian FatherJ. (wbon ~ will explore in this study) as well as several lesser,
known Cluislian PlatfXlists, such as the "Tbree Gamns," Stcphanus of Alel<arUia and. of
CQIIrJI:, the better-known so:minal C1tristian NeopIakwlist ~~, arn<:rlg
0Ihers. Th ~ histurical review - \\oIW;h will CIlIet into oonsidefabIe de¢1 on certain poillls
- will enable \.6 to achieve .., overview of the vast influence of Crigen on his SlJV'S5OlS,
even on those who anempted. as did Maximus, 10 dislance themselves fl\1lTl the lhought
of this brilliln, yet ....fOl1lnltely and wrongful ly (in my opinion ) cOl'ldelllned,
philosopher of the Church.
Edward Moore, S.T.L
May 2004
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Introd uction
O riltf n, Mnimus , and Chf Im portan« of Eschatololty
Eschi!tology, the OOctrine of the end limes. the ""maIiuo of 1unanity's hist<.rical
.....bltl ship with God. Iw always held a cmliaI place in the Christian IhooIogicaI
lI1ldiliuo. But the verccs ideas COIlCel'IIing eschatology, espeo:iaIly in the patristic era,
have hem .. ide1y di't'l'gmt.1 This sCudy deals with two such di~ ~
~ Ix.... IMghly inn....-.ial - those of Origen of Alexanma, and sc. Ma.'<irnus the
Confessor.
Origen bdicm:l that sa l ~lllion is open 10 all, and that the fs khafOl' will iocludf
('\Iei)' SOI.II genera1l'd by God. including the devil himself; for Origen believed that GtJd' s
IoYf is so powerful as to soften even the hanJesC heart. He also held the hunan intellect
in vel)' high esteem, refusing 10 consider any soul capabIc of knowingly choosing
obIivioo or evil over the ml ighCening presence of God.l Sl MaxiInus , on the other hand.
~. and ~ problematically, his vision of the esAhawn involved a loss of self-hood,
I S<c. fur ."..,pIe. J.N.D. Kelly·, EDdy Cltrmia~ 0<><:,,1_ _ (New Vorl<: 1\arp<I" and Row 197I~
pp. • 59-4S9.
, tn lh... Ori,.., " .. . odhelin, lO lhe st..-.lord GIfti philooophi<oI COfK'q>li<on o r evi l .. lhc
.hoeft~ " r 1<>00 Ihroul h i' ''''''''..... .. . "d IlOl • , 1.le o r ni st."", tim • pc~ .. ""Id """orinu,l) c oo.....,.
'Jr
S<c. fo< .umple.l'rod.... . al"",. ,,,!Hit,..,,,ia ("On the Sul>oistCII<'C of h in.
, M..imuo ..thered...-ly inti f. lO the Orip:e>liot dodrirIo or apn!a/a",Jli, or ' lnIOnIiOl'l of 011
"'inp,· .. _ will di"""," in deloit in (~ 6. f or ( ..ill . imply poinl my 'eode.. "' . ......' e in hi.
A.l>ip _ 7. J.tOlll B. ,,~ he pmr. - such • doctri O!JIin.1hom lO keop in mind !h. M.,im... l.iI...
~i .ro hi, Ori• ..,ist stonce, arri~ i n , .. 1110 ndIalolog ) doooaihed ~ . and laler in more dotail.
2
of a peTSlln,,1 ego, "'hich he believed "'Quid he replaced by the at>solnc presence of God.4
In thi s, he dilK-red wi<.lt:ly from Origen. "'ho held dU the soul "ill remain ooiql.lC.
dirrC'R.'I11~'l<-'d llrld r'l'la1•..J to God on its "",n Icmls, li:ffiling on the fruit!; of II>;: divine
itllclk:d.'
Whi ~ Origl..',f s infllJl;'Tll,X' t1 ~Jl ~ ,he histo!)' of fIUlrislic thought was
mort. hilllWIr. saw fit 10 I\.,\,j,;c the rr.o.;t probk.malical ooc1Ii nes contairo.'<l in Origl.,.l" s
intlllCfllial In:;Jli~. the Ix f'ri"d l'iis ("On ~'i~ Principk:sj. a favorite of the Origo.' Il iqs
in 311 eschatology illVOlving the n.'Jllao.-'-'lTIl'l1l of the tunan ego by Ihe di vine prescn;;e. In
this study. r " ill exam ine the theological dcvelopnents lliat led 10 this bss of a sense of
human freedom and creativity in the face of the divine. By 50 doiog. I will dem<lIlSlrJle
1'1.: most obvious chalk:ngt: in attempting to romfXlre the escbotological drlClrines
of Origcn an:! Ma.\ imllS is overcom ing the "'ide chronological gap scpanrting these two
• s.:c. 1<.. . .'''>rIo. Ma, i""", Clr<'f"~" on K...,.IM~ 2,U: I I"" t . '. hu,1ho:t'g..\/" " dnJ ,h,
e"."",,: 'M I"i,;,'" ,if .\'/. JI,,,iMM"Jo. C_ fr",(>#" Km;t"'Jl-.d, NY, St. Vr.rim;" , Sani..... """"' 1 'IlI~~
p. lI'I.
, l l>;o ",ill .... di""....o<d in do:l .il i~ Ch"l'l<t 2,
• IIi, in n""""" "as . 1." of c"moe: iml'O'1""' c r... lhe 11.c"~,,ic.1 <lc-cl"f'",..., t> "r lhe
C.I'f"'do>ci.~ h ' hcn. " h" "ill hc di",,,,<ed in • "'PM"' c choplcr.
, l llc OriF" i"" "rh.~ri ... I">Olk ", " 'ill hc di "O«l in ( 'h oplcr 3.
• Rcrc~ lh""",ho" 'l lhi' ""rl< I" 1".:.,,,,,.1;
hi"... ic~",.liO>lJ>/lih...'J'lIy. <1<•• or" ""he
Ch ri" ion . , i..-,i.li", ph i..... 'J'lI~ of Nk"l.. l icnl~' " ' ' por1 ku larl) in h;" ,,<>rio;, SI",,,,J' ,,'HI f·""'J, .....
r, . ,~ ,,'HI R~,,,I,,'i<> n.no.- S'llinninll and I~' f:nd. n.. Dr.,iny 01 AI"n. • nd riot l l.,minx oll/j"tJry',
• ()~ I"" _ .... ;,,~ lind implic"i"", "r ....' i""",..i,,&I) ~""'" ",ri<!...,., F. r " k" 1''''''''' (m
ro"~._n Fat.rt.. Cony,!",,,,,,, ol'~' Hi"/trhn,,J<'1!J' Rn"l.tion (New Yrri<, Piaodor 2OO1~
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3
thinken.. Origen was writing In! teaching in the aw1y 10 mid· third cent..-y. aro:.l
Maximus was active in the eaiy 10 mid ·seven1h ~. FCIl'ttnately. Ihere is a srrong
link belv.ecn eese two imponanl Cl"listian think ~ presuved in the intellc:ctuaJ and
dogmatical lllIditioo of the Chunoh. Clrigcn's infl lll'lll'C' I:llkOOed -.dl inlO Maxi m~ '
lime - indeed. this great doctox of the Olm:h was himself influenced by 0rigeni5t
doctrine 1Il an ew:ly sl¥ of his inlellc:ctual ~loprnefJl. Moreover, this link betY.ttn
Origm and Maxim'-'!i lJIkes 00 all extra dirnensHJri when we wnsider 1he ~ic
Ihcmes thai gJlldually pervaded ee Chistian thoology of the early 8)?3ntine _ notably
ttwwgh !hi: infll.lClll.>: of the ~~ian IUJlUS, ""'ich emergaI surne lime d.-ing
the filth oeMw)'.
Th Hislo ry . Itd Imporlllnno of F.sclIal0!0gy in Ch~ian T1toutthl - Som~ R.w(
Rema rks.
The earliest O1riSliao kerygma Vra<; apocaly plical. nol esdJatoIogicaI. The distinction
resides in the difference be!weefllhe Greek terms optJkoJUfl"j~ [opoto/upt6) and ed:I!oIr>.' ,
ee former ~;ng M ..-weiling or aweann:c ("m'dalioo"), and the latter II
culmination of a !ieI'ie of e\'efllS, oodersIood as a IIm1poral, historical proces5.10 While
the earlie't OvNians were conl1dem thai Chisl was the Messiah, thry beueeed chat lie
did oot become [ncamale m 1he Messiah; 1lIIher. they IBldeotood lIis Incarnation as a
preparation for a Secood Coming (pcJrou.tia), in whidi He woukI be n:vealed lIS the
It Soc T1)NJ wl . 2. pp. 6117 - . \'d. l. PI' ~}.m.
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Mes--i.1h; this rrvelation \wtdd 1111.'11 give final form to the oomplt.'tion of hiSlOl), of which
C!Jrisl's 1''K,:arnalion, deat h. and RC\lll'Tl:Clion m:rltd the final ~'t'. " The ear1 icsl Fun n
of (luislology, lhen. is COfI'e'C1Iy undmllJOd as a two·ruld aro:-.:alypse or revelation of
C hris! the Savior llrkI Messiah. Yet Ovisl's promise 10 m um hef~ the dealh!; of Ilis
apost!es.ll .. hen sc.:mingly broken. led 10 no wide-'fIR'8d dis1<cmion frum the failh,'l as
<.nn",i.aIlS 'lC'3InIessIy adapI<:d III Ihe Juh"nnme·Gouo;lic 1lUIH.1Il Ih... It.., Kingdom had
already arrived, and that a Second Corning "as 1"0.)( necessary, and indeed noI planned..
alk:f a ll by God I.
IRSlcad of a return as Ml."S.~iah. mder1;!ooo in the him sense of a figure usI..'ring
III a glorious age or rejoking and blessedness, early OJrislians began 10 oonceil'C of a
n.'tum of a.;sl ll-~ l "d;:e. in a rather primitil'C ~"'<' of a rewarder of gocd deeds. iffitead
of ao; a t=endenl. soIerio1ogicai deity." .....,..". we read such 1e~1-~ as the early ~
ccntUl)' Af'<J<:aI)1"'e ' if r "ler. it is impossible IlOl 10 M ice a WI)' ek.w attilude of brutality
mlJl'dered. the author or this ~xI describes the enjo:.mcm or these murdered souls, as lhey
" See R. IMI"""",- Tl><rol<>JQ' 'if 'N ,\', T"'<

l1'''O'. ,,~ , I, lr. K. Gmtc:1 (New Yo,\; 0...-1<>
s.. 19" ~ rI" 4- 11. n....1: ond l!uk"' 1'. ;",;,;,. CNi>liQody ;0 ;,. C"""'"J"'H"HY ."" " or..
Jr . lUI. r kT (Nno.' Y<d: Thr ..... orId l'uI>li"'i"~ ( """'JWI) l ~ ~ 1'1'. 196-2UII,
" M.-i 9: I.
" '\a= W.e. rl""r.....-. ,j m 'k>ry' <if ellrwwo ~",.. lPM ....lph;. : ... .,.."' ;"".......... 1 911J ~ r ·
:1-1; . 1", M . Wem«. 1M f-"""'",i"" o!Chri"iao fJog"",. lr. S.G,F. J~", 11larp....- lO>d 11n1lho:t> 19Sn
<,;/ ,,,- ,,-. .. ,.""", ,.•
.. 'i« Ilull"'....... ,,,,,,",,,t(>' 01. 2. r.. l . <h..,.o<n 14.
" .' \a= 1M f .." " of I U __ ", S If, 1 e"" ' 9; . 1", " . 11) . f ,..[y e M .,;_ /),-";,,-;,,,•. 1'I'. .u.o-
5
IA]nd they (the murdered soul_I shall behold the Iom>ent of those who.~ them and <II)'
to ore anocher, ' RighlllOUo;nes$ and justice is the j oogmem of God. For we heard, but w.
believed not, 1hIIl we ohou kl corne into this place of dcmal judgment.'.
~ ~viflC joy of the<oe souls is described only in terms of a pen-.eiving of their f(l111l;':f
Ioi li"" ms' suffering - a sadistic pleasure alien to the later, ~lined OvisIian thought of
the Iklleni'¢ic· innuenccd Chun;:h Falhen. such as Origen of A1e:<andria and Gn:gory of
Nyssa. Such is an example of ~mitive ooIions of Wvaiion, ClJnaJl in esiy a.rislian
oommun~ies.
I ~. before the adoption of the Johannine-GOCIStic conccplion of salvation as
a presenI mJlity (or poIenliai ity) in the process o f being perfected through hislCl)',17 we
have a writer like ' Barnabas,' for whom the dualism of Light and ~ is still a
"spirit" of !lC:I'ipllft (even though his gra5p may well be considered loose). His
eschatology is based on a reading of Old Testament scripltft thal is 001 lileral or
hi5t<Jri<:al, but 'spiritual,' i.e.. based on his understanding of the meaning of the om-
thousand years, for a day to God is like a thousand years to us (Psalm 90:4). and God 's
res! on the seventh day as irdicating !he time ofOJrist's m um.
I. 71w Apo<:tl/ypJc '" P,.., 7. Ir. l-K . f.UiocI, in 8 .0 . E)"rull• • ,1. TIw N.... T. ..,,,.,,n' and Otlw'
Edrly elvu/ian H',;liIIK' : A Rtatk, (New ytll1<: (hfood Ulli~1y ~ lm1 p. 410. Thio """"""' ...\
.l'Par.," l ~ ""","iM II ~ .Otty r""" of """,4,..,,,,,,..11d<><crinc. oltodt wucl><d in II>< tout. , ICm. of
phyoi<ol ",,!Toting M the retri ..... ion of hum.. ity for its .m. opin'" God (d . 1)-I~ 1I".~
" (lrigell io II><: cI• .....c ond ""'" prof....,.j exponent o f !hi. ,"",,""p1ion. .. we , h.n >cc be low .
6
l he unive~ must theref"", \a<.I six I~ years, ,,(which the gmu cr pan has expired
WIl,," ~ is slated thaI God h"" rested on lhe.evmth day. the meaning i. that O u isl will
appear at ,"" beginning of the ..,vmth millennium in order to dethrone the lJrw k..s One.
Note t'o.-re that the entire cosmos - "sun, moon ani ~M _ is to he ("""formed, and "ot
jlN the human s.,uls. In this (ex, we rove an ealy indicatioo of the influt.'I1Ce of SIoi<;
philosophy on carly Quisti.., 5pCCulative theology and ~hatolo&Y : for a main idea of
Stocism " as Ihrt \he entire U"NllOS. indudi~ all of hlrn<Ulity and the cek...-<.lial bodes, is
a pruoJut.1 of the psycho-pl1ysi<:a1 expansioo of Zeus - ~.ed in elemallY R.ClIIring
Ct>m1ic ~Ics measured in milk,noia - the rll.T) miro::l out of ,,1I"h all thing; an: made.' ·
Now O uisl ianity "'IS ...."'L'1" in danb'<." of lapsing inlo pIlIllheism. yd this Stoic l1Oliol'l,
.. hen appl ied 10 Christian e-;o:hatulugiall l~dC hj~ I«l 10 the inevitable cond lfiiun tid
cosmos.l<' Oril,:efl. ", itll his SOltJisticaled OOctrine of mult iple <\-'I;:S. quite easily
assimilak.'<l this Stoic ~iOll into his theology;21 "",",,,,..,r. !ill' his kss bri ll~l
pre"',cessors., such ideas led 10 strange 1I11.j u.... Ouislian llOIions.
milk-'lnI'iar16m or chili" , ,,,_ i.e.• the idea that ChriS! .. ill reigll on canh for a tholt.<..'lIld
)e:trS. JlI.1kling the final cont1ag.llion and judgmenl (eremal allocal ion 10 either heaven or
" ' ,N.D, Kcl l~ . t ·o" ," {·hri<li.m f)"c"i_ .,. r, ~62; 1M /.."" <if II" " ",/>,,, .I,:;. 4:'J. 21:.1.
" """rlc. A,1i"" 1.7.33 SVf 2. 1027. AI"", A......"'... (SVf l.'lSj; ~ IL''''" 9.16
(WI' 2,tol....k N i", IWI' 2,fo1.l ).
'" ~ j ,i n Mon1' , .j,~,'o/(i" .IS" IT.. n ,1 IT.. 60,S If" .~poJo/('" m : N..,),' 7.1 II ; ..... Kelly.
1.'",11, {'/<>';";",. 1>oc,r;~I. " .1M.
:' '11,;, S,.';" '~"'C<I". ~",'" n • • ",,,, ,,,,,,,,,, ;. , olle<- be;n, ...m<;"nlly ",. i""" ol".,!! ('1I,; .. i""
li~ """""'" o l.<J.· l<t><l " f Ilii",... ·. I<lI<h in~ . .. " e >1\011 di"'.... in I.:hapl<f 2.
Copyrighted matenal
7
hell) of all hurnlI'l ~l l Looking ahead a few cenlU" ies, ...tIco1 we lXlffiider the
chiliastic noIioo in litPw of Qni<;tological developrnenls, it is easy 10 see how this idea
leads to a degnlda1ion of Ovist into a mere despot. and not as a saw.r who suffered in
order 10 unite divine naIUre with human nallR . lOr if ChriS! were to ad as a ruler. even
lOr the spece of a Ihousllnd yean. this would mean thai l ie williT@ly 5el I limsclf '" and
over Iunlwlity, in I rclaIimWp of ruler 10 subject - the vel)' rellllionship between God
and man ....... ,Ie I:8mC to ah:>Ii""!
Far more ~i5licaled. and infl uential, are tIve i'I)'SleItlS of Gnostic Iheology
expounded by Ba5i1ides, VaJertillU'i. PIoIemaeu<; and oIhet$. It is with these lhinkel'S Ihat
Chri'llian ~ can be said 10 have hcgun. While C\ement of Rome. 19nalius of

Antiodl, and Juslin Martyr are ~fully =ogni=l as supreme lllllto'Jrities of the post-
unaided intellect, and OOI llCUll'ding 10 any eultic premises.
Realizing tID otri~ does noI contain all !hal is required for knowledl!">
based on ~ inl~'IJ'I"CICld Orislian 9.:lIIimcrn, buI held solidly together by his 0"T1
thouglt in a sirWe wand schema. In this. he was rU: far from the il1lelllion of Ori~
JJOri,en. in 1"" ""'" fnpncotary l~at;" 0.. 1M R~.W'tYCt_, ~ <hili....,. _ ...ell. the
noti"" of '" Ii,... resmci..- ion of Ibis ItkohlyJ l>ody~ ((1"Kt.. id. Early Chrilll<M noo"glrt omJ 1M
C1""k<J1 Trod"i"", 1'1'. 7I-79 ~ Ori_ Dt 'V'''''''CI_ IiI>rl II. PGl1..... I-X>.
.. S- 8. l ,."b>Il, TIot 1;_11" S<:rlp<" ..., (Nc'w YOI\ : DouI:>k:do)- 19l17~ pp. 411-444,
8
"ho. as "'e "h,,11 sec. U1ili~ 1'"lh traditions in Ih.: """,in: o f lhe grand s)"'le1n of his Ik
l'rill.:ipii" , Yl.'l Ori!,."", <litTered Ii" ", !lasilKks in that he def~'m'd more lI:lId il~' .n
CIriSlian or lUipnral teachi ng than to 11e1k.'I1iSl ic lhoug\Jl IIl<Ieed, one need only
e'l.aln inc the sul"il~ing fmgm•., ns of Basili<lcs 10 see INn he was es.<;e1(ially a Gn.'l:k
phik.,...phcr Irying 10 f,,,,..e OYislianity 11110 confoonation wilh his (MTl 1"""..ceoed
l1<~llM. .. hile Orig.,n. ,.; ",e >hall see. all. a)':> ,,"emploo 10 ground his speculalitn; In
.
scnplurc. "
Il<.~ in ~>: mid- to ime secood ceotlQ. (.lwisl~1Il theologians emerged
"hl~ "'-Ilrk corNS/ell of lillie original ~lIlaliorl. but was nlllll"f devuted to thi:
n :l\liHcation ard refut.llion of Ill-resies. Among the firsl of these " lIS hm r,c\l5 of
"'- "
( .IIn"'"", '-._'_1. 1_ V.'h ik lrenal'US g'"O:$ far bock inlo hislory to the ~II'I.-e
. ...~ """"'>gy. l/1ICl;IVC'r
,. ' ......Iido... Ol 'cmpl<d ,.. do llH: .-.c, )'<1 hi. n:oJ;n~ or """; I'lun: _ lik" ,hOI ,,f Gn ic< and
i~ ,he "'ltu<><l""" ,""' ;,~'" in,.,......l _ " ... p,uull)' ollo:,.,nffll l<> ,IH: . " """"_ Ori~. " hi ')· .
" ""PO'" . 11,,1""'''. "".~""""" ....oi'll. i. , . "',..., ...1_<.I ..d ........ "I'1"'"",h '" hi. ~" " ~, ~ or
"hi<h ;. hi. lIu "IJI" . in lho: .."" ",1, 1;'", .. f " hi"" he !IOO ~ hl ,.. p i. lhe c1.,..... i .<i~h' inl.. lho< I""n,i"
",.:..,in, ,,f ,1>< Ikfo,n,w «rip'''''''' S<e II. ( "had,, ;'- l. [aT/)' rh,;,U". 11to.lIh, <»rJ'M C1".,k al Trodi,;" • •
1'1', 71).7 I; .".~ III"d """" " ' l'" ,,, i.d,·. II>< . tud)· or j, W. Tri~ .. (h;", . ' nw fl ;N~ .. n<t r h" ... "1~." in ,lor
IhiT<l~nI.nI rh. NCh (A,I.",", joh n "' ''''' """" Iqs J l,
" I",n..,... " <I<'I'o"" i" lho:..I,,,i,,,, and 1><= ;',I",i... "'• • ploi l,,,,,oph<•. A """nli,,~I~ . I>< ba""d
hi. d><...~hl k1I~ , 'lip' II< " .. ,I>< roN In f",m.. I.,~ I doo..".ill¢ o f ..,;, i",,1 . in, onJ I ",.i o f
..I,ati,.. no <rl in ~ 1<" 01 on ~ <t h" ", ,, . bu, .-."", .. r'N<!"'r'~'". i,e.• lho< ",,,,,. i., .. f f. ll"" 1,
f...... tIIc;, " TCtCfICd ... .., "" ( il-.l. II"",.. """I.. . ,,,,,><d in, to I= - - do "'• ••:hi",~ ' ''''', lif< ",. lil<:<!
. nd . ll.i...-d i. lioc 0 ' '''0''; , " ho:•• lhey ~....,";,.I,,~ I' . ... ~. ) ,,, ,ho< .." ' .... helm'n, (\<'We' of
(il... . i ,~ .• '1><) .ll"", ,h<m",l, eo l.. I>< ocl<rn,in«<l "'" hJ I~r ""''' hi.c,ory . bUll "". II>< " i i,il)' ur Ge... in
,""i. Ii• .,., in • I} ..... n"' .l onJ i ml'~,,,,,n .1 m.n"",. lbi. i. 'ho tbeoory " f~""' I " lat i..n l a""J~""""ahl.i' ~ in
" hi"h . ll hu"'''' "'1 i,i,) ond ~,i.c~ ......, i. d""'ri -d ..,I~I~ in "''''' ' nf ,"" lUI;')' ;",,,,,,,,d " I"'" il lry ,I><
It.....'-"""<. "ilb "" ",. 1 I"" i'i," ,""'lri""I;'''' ,ioc 1'"" or """'lIlil) t1ci" , =<>t'niK<l .. """, i.l lu
"",'II..,oIo",k. 1 lif~. S« h,••".",... IJt""m,"T"'~'" of'M .If . ,,' oIi<" r ,..."a,i./I 32·34. in , . S""rn,.. N o> ,4
,\,~ f .... M. ... . \oI K<lI)·. 1'1'. 1 7 O- 1 7 ~. W~ , "' 11 "nco". ' ., Ibi. ido:...1o......" 'N ' n lho ."reo in ,tic
t ~ ur M.. i"'n.. "hich ,,~ "ill ~,"",i"" ....""'. (t h:Ipcr 'I.
,. An ~..Ii", "1I..,j,,,, of ho""i"" "" , ,,,,.in r-ton" (d. 1M A.l). ~ 0f'I"""'I"} do."f"""Irnl ' ''' } cl on
~'rn ~""i", ""'I\:~, "" k,"~", ."",i , "", S« K. Rodo lph. ( ;"""is: TM NaI.~ aM JIi" ",,·,.j(j""";C;Sltl. lr.
R. Mol .. Wi""", {f.dinho.My.: T. d: T. nar\; l qs n 1'1'. Ill-I I; 1<... on . 11 pl'-'<l "'''.... 1.....1 ;.''' of I"""" ~.rl)
...:,...;',h'l'i..1 ......... '"'" A. Hil!"-"ft fd d. f) i~ 1;" ::"I""...lridrl~.ws /.,.- i. ~..' .... • ,J onod/~·h J.' r-p. .. /I,
11.e""i, r ~lH; ..,..-;o1: lIilWliem 1 'I6 3 ~ p. 21 fT.
9
of all heresies. his main COilC:lel.1 is wilh the conlenll"JlW)' Gln;ti<: schook of IhoughI that
"'=' ~" ude"ing 10 tmgrnen: omianily into imtInernble sr:ct!l and off· shoots of S«tS..
Owisl litemlly died Ul the Cro&s, arguing irNe8d thai fiis ~ was a ~ illll'>ion
intended 10 ~k the m~ (:Q5I11i ~ powers into lhillking thai th:y haJ succeeded in
enslaving lunaniey lUi ddYing the Most High God. This was the ~ of "",wi.om,
which deI1ied the lUll tunanily ofOrist. l '
psyr;hlC'J, aOO h}f l<:s - i.e., those who are spirilual; those who possess only a 5OtJ1; and
those who are material or ' lleshly' through-and·tIwuugh. l 'he spiritual IlJrnan..; were said
by the GnooI ics to be 'scenered seeds' of the Highest God, identified nol wilh the
Yah~ of 111: Old Teslllilltnt, bU: rnlhc:r with an alien God known simply as the Falher.
These spirilwl souls came 10 be scanered in the material realm through a cosmic drama
involving Sophia (WISdom) and her hubristic desire to know the Father dirmly. insread
of through. acts of <:n:aIion, as He intended. n." psy<;hics, or those ~ng ool1 a 5OI.Il
wi thoU; spirit, were considered as inlermedi~ between the spiritual exish.'IlIS and !he
mere hylics; the psych ics l'eCCJgIlim:l !he ~ of the Most H igh God, yel are nol
" Thi. ..M. <:<>n<cm DrOri ~... ....~11. .. we """II _, ~_. for [.-... _ 1 _ or
t.""
ful l<>win' .... 11<11 k> "1'<""1"'" ••
k _ if"," ...,..,j or<JOO i. 001 • •p1icil
octiplu", h.. ,i........
cle.. , u _ , ... mUS! "" ooM...1 "'" k>
Urip:c1l ;1 .. <OIIscioos .. 1........... or the limi....;.".. of h.......
i.... lledlaal _ for iftquirinl ink> ~1 world, "'" th in'" it _ il>le lOr the hu...... m ind.
.. ~ h lhc .id of....,. , i"en in "'we>' 10 pr1y<'1" and purily of b<.-t. 10 ~I •• wilh be<;omi"l dilToden<c
• .,.,,, . . .. questions lh..... IIol .xplicilly ... ouI in Iho oposklli. rulo off.ilh" (a..dwid. pp . • ' -&2~
" F... I <nlloainol or Iho IlI08I . i, ni r....c Gnoolic \ra1i.... ott J,M . Robin <d.• 1M ,,"oK
H_"'I>di Li'-'Y /It £"~,,h (1~: EJ. \lri U lm~ Tho rollow;na """'" indi"""""" r...
wndonlandinl Iho hi>lory _ ;nl<lkcI...1 chane", o f (hooIicism , K. RudDlpll.• r. ,i"
1M Harlin aNI
His,.",. <!f r.....llki ; <1 Fi .f Hi'I"", <!f G...." kls",. It, A. Akxd (C..,hridl'"o MA: Illi,cl",d l
19\10); _ Iho ""'" d i y hy llon. J"..... 1M G-'Ik Rd JKiaII: 1M 1.1" ",,. <!f'1ot .f li~" ( ;"J aled
llot 8 <11:;"""'11:' o/C/tri.,_ily. Ihiod edilion (1looIon: ne.oo.. I'n:os 195&. 200 1~
Copynghled ma"lrIal
10
COl1llCCl~'\l with Him onlologicJlly. They will net refUl1 10 His presmce - called the
rN,.,;"w or fullness (ll purely 5(lirilual realm beyond the the Sl'1/'S and the llldiac ) - but
",ill M iler subsist, alkr lhe final conflagTlltio" of the cosmos. in a pla<.-e situated j tN
belo.... the spiri"",] "",1m. Finally, lhen: lit\' the 1Iy1 ics. ",110 are COlrupl ~ rwure. purely
m31.-rial lind deslincd to be C<JfISlITICd in the tilllli confl"l?'1l'ion. " h ich will end all
hi",ol)'. Such is the basic oulline of Orostc e5C1latology and antl""pology - a set of
k\t:ao; thai thinkl:l'S like J~"lL'. Tl:f1ullian, IJippulyt\1'l. and ~ rightly o;o;n;ideml il'<
The extreme oc1L..,ninism of GOOSIic eschatology should he cvidcnl fi\lm the brief
d<.OSCripiiOll abo ...e. Certein be ings were coosidl'roo 10 be saved by nature. 0l11ef'S (the
psychics) were " ff.Ted a limited chance for sal' alion, aod filially, ~'I" group. the
hylics. \\l:1'e considen:d as l>e)'ond ho.:>pe, d<unned by nalun: to deslllJ<.1 ion. The Stoic
concepl of a connagnuion of the cosmos. understood apart from the doctrine of e'lcrml
recwrcecc. "'hen 00111"100 ",jIll ccnain esoteric If'lrological leach i~ likely gave me 10
all ;11<.'1"-
con nected and tcsed 00 a dualiSlic lk1fion o f a fallen "'urld created by all inhcrCnlly
mal"""". god (\he Do:mi~ . called laI<laIllnh and iderrtiflCd by the Gno,l>;lio;s with the
Yalnwh of IkfJn:w o;<,.Tiplun:) 'II.'l in <!flPO'\ilion to a p<.-.fecl. spirifU.11 realm subsisl ing
1'0 I h..c Ji.cn .I>ri<f .oo ,cry ~cncr.1 ......>unl ufl"" b<.>ic >lruct"", .. fl"" G...... ic m) 'h. . ..... .
di'Cu""i......r I""
""men.... , an>li,,,,. (ond I"" l"'-./Ilcnlalical 1cntl "G>.... ic..' n .••'c "lA. William..
R" him i"ll '"(;," W i<:i, ,,,-: .4" ,('l(o",ml Jot" Di"",,,ml,n/i( " Doh"",. C" ,,""'" IN<w J""",'Y' ",""""on
l lni'''''I) Prc>s l'l%).
"
While the heresiologists riglltly lIttaI;ked 1hi5 cxtR:me do.1enninism llI1d
mythologizing of the Goosrics, they missed a key poim in the GnosIK: schema thai wao; to
become of U1mosl imponance 10 Origen - the idea thai a transfonnative knowledge of
God, theas;s (a" deifICation, the ultimate goal of salvillion). is on ly possible through a
<;realiY!: existerD: along the lines "'" oot by God for l j is creation. The Gnosfics Iaugllf
thai the Aeons - te, the m1ilics generated directly by the Ma;t t1igh God ill His
Full~ - wert: generated in pairs, eech meant to romplcmnll and aid the other in
creative acts begetting yet Il'IOfe groups of Aeons? ' In this etemal process of creation,
the glory and essence of the Father \\'35 said to be made manifest. l 2 Here we find, for the
1il'Sl time. the value of per.mnaliry, of individl.l3l endeavar. recognized as a key eIemem in
attaining Truth, or the GoOO, the One. or whatever epithet is suitable to describe the
Lile the Gnosti<,:s, Origen comidered eschatology in lelTtlS of a provisional or
accidental cosmos. The Gnostics ~ this lrliverse as the accidenlal resull of the ill-
filled desire of Sophia to know the Father directly, apan from her own cmttive self-
expression, and comidl.'l'ed life in the 00SItMlS as a process of restoration of all :spirilual
bcingo;. acddmal ly ' spil led' by Sophia imo the malerial realm. 10 the Fullness. Origen
view«! the cosmos in terms of a provisiooal arena set in pl;t;;e for the edOOllion of souls
who were unable 10 kr>ow God di=Uy, tht-rcl"ooe requiring a process - hiSlOl)' - by
wtrich to wUII >elf-krowlodge, leading n=tually 10 knowledge of God. Yel this
.. The.., A""". ~'I""'d "'"JIll) \(> Ori,~" p..,.., .i.c.nlSOll I.. di",.-.lbtlow.
1I s.oc, ,.". eumple, the elaronl. V.Ien. ini... . ) ...... of I't<>1crn..us, preoen<ed by Fp;p/lani.....
A#,''''' ff~~'HI 3 1.9.1·) U2.9.1r. Lt,....... 1M G"""ic S<:ripl~~I, I'P. 21 1_302.
"s...
n,., T.;p.mik T_~ (l'J~ 11". 11.111' . Attridp. E.IL I'aph. D. Mudleo-, ion R.......... ed. ,
1M NQB 116..",""i Librory, I'P. Sa- I!)).
Copyrighted matenal
12
I." " m k:dgc of Gu,J is undcN{lod I>y bOlh the Gnostics 3I1d Origen 1lI~ a. a siatic
fultilll~ or a'1 enJ of "lOll,," and WO"1l\, bul rather as an cn<ilcss """,,~·.,menl wilh a
reaJil)' dial always exceeds Ole sou.I or spiri lwl being ;n question. As N. Bertl)lI<"V
'Floe mJ is not O1t'<ely the ~NClion of the woOd, and judgment. it is a lso It...
illuminalion and trnnsfonn:llk'O'l o f the: world, the \XlIwiooarion, as it ....n, o f " ,,"arion, the
C'fl1ry "I"'" a ne" ....."'. The e"""i"" acl o f man i. ..",,&,<1 for the CUll ing of die Kinl.l<klftl
of God, God is io1 nenI of and aw.m it The future comin g of Chri<l pn:stlJ'POS"" thai the
Yel it mll't be stressed lhat man' s rn:Jl3I'lliol1 for the coming of Ouist, the Il'hering in of
the t'sl:h" um , is done as mu,;h Ii... II'e sake of ~ as II is for Christ, God. BOlh the
GllOSIi<:s and 0ri~'I1 cmphINlC.. in Illd r diffcrerw ways. the oo-opcracivc "",un: of the
ho.lll<lll-divine relalitnJlip. God did no, creal e humanity on a ...him; His 3<.1 of crrolion is
based 00 kwe, and Ilis """ .....seoce is bound up with that of 11i5 creation, which is why
He S<.'I11 lI is Son 10 d ie fur the salvalion of Ilis cn:a1ion. A ""'Pl." undcfslllndi'lg o f
Chri!oli'lll CSoCtuIology mIN take into acootlnl the risk taken by God in cn:aling Clllities
" 110 are I\c"ollnely free 10 eilh<.,.. accq>I or rcjcd Him 00 !heir 0" " terns.
The Gnoslics did nol make it this f... in lheir specu~~ilJrl5o; they lhl~ ~1llI <JOe
" N. I~ ..,·. t/k 8~!li~~mll. and 'M f :nJ. .... R.M. r......... ~ N.'" Yen , 1t .-p<."1 .... 1I" . bm
l yj2 ~ rr· ISI· ISI.
IJ
concepI of creativity, which is aucial to any pesoee ns philosophy. Origl:l1. however.
accepted the notion of a risk taken by God. aOO erded ~ placing God in the servke of
hislOly. md not vee-versa, As this study will make clc8r. God ats in hisQy as the gJml
<:<I....... in ....... i<;<: to His fal len souls, and lie will not ~ acling in !his capocity W'fil
all souls In led back 10 the 1fUh and goodness of divine proximity. Origm allows For an
infll1ile nmber of ages (<J<"om) to take place, if ~. for the salvation of all
humanity. The eternal existence of God, then, is placed in the seMce of hislorical
humanity, as it strives for an rtemal relation<JJip with. or orientation loward. God, md an
endless COIllnn plalioo of lIis mysterious renee,
The impol1llflCe of eschaIoIogy in OJisIilrI 1hougtI resides pm:isely in this idca::
thai God, in His Ill.1 of crmion, p1ao.:ed Himself at risk. The culmirm<Jn of ~.
dependent upon hmwlity's response to God, is porentiaIly bolh the deiflClllion of
ho.nwlity ani the justifICation of God. His decision to atalc absolutely free. self-
de!erminale heil'lj?\ will be judged al the erd·time, ~ with the tunans who defied the
condition<; of this =alion. BoIh God and His creature will be cal led inlo question. and
hiSby will either contirue or be ful filled t-1 on the r opprochtmm f . lIII this rnurnen.
between God and His =aim If the h.anan response 10 God's judgmerA is not
favornl.>le. then hislory will continue, drngging God along with it. Iowanl the goal of a
fll"llll. ~ ~1w m<,"1 he1wcen God aid ""'-'it>'. .......... elIOmity w ill
00trude ~ the finite lile of rrwn bestowing deiflCalion '4JOO a1 ~ In! lunlrlity upon
God. The lllCarTllllion mean'> nothi ng !11om' or less than this: !hal God becomes man SO
Copyrighted matenal
14
thruugho. ~ this ....n. _ ,I"",hi...
" 'l'h i, i. (he r ~""'"I. o ( S1. AIII".",i"" to ..... i"" i. «"""""cd hi. In>Cf kn" .." _ ond
......., noJi<ol - ...1 I h""'.,, ••i, I"".. i. " hc: co..", " ' It i, le llri>l"I ' ''' ;" , ltuman (orm~ l[)<
11t("<N'''''''~ 4k - - . Ir. ( -....c"....... NY: St. VLoo,limi,', S<mdw} ""'" t9ll6k p, 29.
Chapter I: Ongen 's Intellectual Background
Origen was. ilI:COfding to FJ...-.ebil$, "not quite sevtnteen M

i1en Seplimil$ Severui'
....
pesececo of the ClTistians beg;Jn "in the tenth year of [his) reign...l which gives the
;lJlpl\'lXimate date of Origen's birth as 185/6 A.D. He died <Uing the reign of GallO,$,
'
which places his death in 254/S A.D.' Origen lived dlling a turbulent period of the
the stability of the Em pire. l lis was also a time of periodic persecution agaR;t
(1-rig:ians, ootabIy during the reigns of the ErnIJtl'ln SeYerus. Maximin. and Deehe, so
ItIllI Origen's life began and endtd with pe=nrtion. l
It was during the Severian ~ion that Origen' s father, a devout Christian.
was arrested IDd faced with certain martyrdom. Origen expressed the cesre to follow his
I Trms. G,A. Wil' ;-,...... m E_ i.... 1M 1Ii.1Ory of tIN! Ch",11 (New YooI<, l'1mpJin Roob
1'l65~ p. I ~.
lm,/»I'Ul .ccl..i".,kd 6.2.2,1 ·5; If. Williomom, p. 11'9,
• II. Crouzd, ()rl,.~: 7lt. 1.1ft " ,*" T1t<>~gIol »f t~ f·,m G..ot 1/It"'"g'-"~. If. A.s. W"""U(TAT.
a-k l.Id. 1'lll9 ~ 1'. 2.
• E....b;.... 1Ii'1. «d. 7.1.1.1..(; C""".e\, 0.1,." . p. 2.
, A eII"",id. of U- _"'i"".. ..... Origen ·. lldi_ilies throo, boul hi. lif•. is to be roo in
II",,,,. 6-7 or E_b;... • m". «<:1, n...., . . two ,...Fi lion. ~in, his <kooh, dc..ilod by l'amphih in
hi• .tf"'lo~' for Orl,.II; one is be died .... ",ortyr in C.......... tbe oIher i. thal be Ii_cd out hi. lif•
..... i1 ..., 69, ....... he d"'d ODd bu ~ .. Tl'" ( _ C ..... "'~ Po )4~
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16
his mud.". who hid his ckoltr.., <;Ompd ling !he ) '0lIfIg nl3l\, 00l o f m<>.IcsIy. 10 n.main in
the h,"t<. thl.~' re!il:uing him from d~ martynlom he so desired." Eusebius goes Ofl 1(1
lell us llJa1., Ihus foik:'ll by his moIhcr. "'he did lhe only thing pllSMbIe. II'ld selll his father II
1~'lILT pn~~ing him .nmgly Oil the suhjL'Cl of lt1al1y n!fm . aod ~ him \":\.al11y ill
these \\urds: ' Mind you dOll" change your mind on our lICCOLtTl· .~
<IfII.'COOte from Eusebi .... describing the bihli<;al Ies.,"", taughl 10 him b;.' his f~ ",hen
IOrige:nJ. no! romenl 10 read the ~ .. onts [of so,;riplUf\' l in dlei. simpk and nal ural
sen.... """'ed for something """". and young ... he "as devoted hi~l f to profounder
invC'<l i~; .... thal he WOI'Ti<'d his (;>Iller wilt. qllll<tm '" 10 the meaning and intention
thai underlay lhe in,!,in:d Scripllll'CS. His falher woold make II show of scokling him to
h.. face, advising him noI lO look for anything beyond his undentanding. Of any meanilg
OIlier than the oIl\'ious "'""'. but ;n priVDle he " 1l'I ""lighted and profoundly grnleful 10
God , the Author of all goOO thing<.. ,,00 had ~ him wonhy to falh.:r sud! a son. It
is said lilac 011<:11 ,,!len llIe boy Was askq> he .. ould bend o~cr him and hare hi. breast.
and as if it "'en' .he lemple of a divine sririt ....ould kis., il rt:'Vcrmely and count him... lf
bbt in hi- I""mising child,'
' Iii" , =1.6.2.4.1·7.

, I/m, «<:1, 1>.2.(>.5: Ir, Willi_... p, 1110,
• 1/"" «<:1, 6.2.'.1 "",,2,I I,6; Ir. WJli......... PI' IIIO-I RL
17
Yet Origen \035 so:hooIcd not ooly in biblical studies, but in Hellenic educalion (p<.ldtla)
M well ' Eu!<dlitfi IeIls lIS !hat Origen wes only ~ when he kloIr. 0YeT 15
lI eadmasler (did<J.d:aJf1J) of the ClIt« helicaI School aI AIexandria. IO Bill we are faced
with s<JrIll: clwunological diffK;\lkies when Eusebilfi a..er infcnm lIS thai Origen had been
a pupil of SL CJement of AIexaldria.11 IF he took 0\IeI' the headship of the Calt.'Cho.'l:icaI
School at the early age of sevenI«n, when did he srudy Inb CImlenrI CrouzIeI offer.;
an easy soIlfion by ~~ thai Origm studio:! unob Ckmmt "befOl'l' the pro5t'Clfion
of seveus, since ElRbillS tells lIS Ihat 1II !hal time '110 one was in cIwge of the
eateehelical tead1il'@. but all had been drivm aoo,y by the threaI of persecution·.··12 This
pagan lIkopIaIOOist Porphyry. which "''IPS thai Origm 1m, mrl;';" in hi!. life, born a
pag:n. Contrasling Origcn with Ammonius secces (!he IclldJer of P\o(inus, II; well lIS
Origen himself), who had, lllXOl'ding 10 Porphyty. lXJI1vened from Oristianity 10 the
Hellenistic piety. Porphyry describes Origm as "e Greek schooled in Gredr. though!,
pI~ hcaliong into un-Grm. recklessness; immmed in this, he peddled himself and
hi" skill in <WgUi llelllalioo. In his life he behaval like a Oristian. ~ the law: in his
metaphysical and Ihrological ideao; he played the G=k, giving a Grm twist 10 foreign
tales.... l II is higJ:11y Ullikcly Ita Origcn would have studied w:ler St. Clement as a
• l'n~ Orig<'''- 1'. , .

" I/Ist. ffd. 6.J.J.l .1; 1r. Will.......... ,. 1«2.
" iii... O'<'<'i. M I·).
" CrtIOm'l Oriti'~. p. 7.
IJ ffi~,. «d.6. 19.7.1-9; tr. Willi....... ' . 196.
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"
Yel moll: difficulties elT~ ...ho,.. ......e eompare PorphyJy's statemerIl, fn:m his
('WI/ra Chri.fli<llKM (preserved in Eusebius) ",ilh his Vilu 1'I<)/ill;, where then: is again
m.:ntion of an Origen In the llCW\JIll ~ in F..uset>i~ PorphyTy dearly
encountcr the name Oril= awin ill Porphp y'$ bi<~ of his teacher, bo.J this time !he
lind 1'10I;11115. had made a pa<.1 10 1lI.'Vl:f reveal the secret doctrines of their teacher.
un: of l'\otim.L'i ' 1e\1un."S: '1i1k.'Il "illl cmbarrassment~ die J'Ililo:sopl'oer fell silt.'11l, and
... ho.'f1 Ori~ ....u.'<'d him 10 coolinue. n.'JlIicd: ~II damp; O!"Oe's emhl6iasm IU" speakil1l;
...hen one sees thai one's audience kno.." " already what one is going 10 say."". So here is
an Oril'-'tl. appn1111) ' a hilPlIy occomplMcd philosopher. berm: ",tun PIotillllS falls
si lo:fl~ 17 yet 1'orpl1) 1)' never lxJtIll..... 10 clarify ....t..,.1her lhi: llIXOmplished Oristian Origcn
and his emilll.'1U pagan namesake are (~le and the WIle.'1
As II . Crowel e'Plains, the lheoly of ","U distinct Oigens was r.".. put forth only
in the ~enleerllh eenhry by one l knri .... Lavois, an editor of Eusebi llS ' lIi.•/oria
" 1/,." ~.I ~.~.2-I, If.

h 'f:l.
" l"ikl rt"'mi l.2....u..
,. fI,,, n olmi r4.2U-2~ ; lr. A.It. Am,,' ...., in PlOIi"... , ol. I• •..oct> t1ao<oial Lib.._,.
K ....I>rid'.:: 1I.... -.llln;,·ersilJ 1_ 1'II>6 ~
" W.. p~~ ;"u> . UuJ;n, hen: l i flh< anccd.>Ic: " lo b< b<licud l lo lhooc _ do<lrincs ..·h;';h,
lhou,h " , .,m I.. ..,,,n:,,y. hc .... n", ,,nllek .. in lhe ...1 ..r di, ..I, in, to hi. iil odcnu, "hcn Ori,cn
inlcrrnrl"" him by cnle";n, h.. k..1urc """ ? It.wl Orif:C'l ""upu him ...'11-11.""",, ?
.. n ....nl mal.C" • , imil..- ,,-.ruri. in hi, Ori,l«'n, p. IZ.
19
Origens.... ~ \Vhile I admit thllt there is 110 way to llftM'Cf the ~ion definitively. my
O\m opinion is thM there was one Origen, who made contri bulions 10 both OwNian
Illl"JIogy and Greek phi\osophy,2<I We know that he ~ both Orislian "lo<,:trine and
5CCUlar philooophy in the Calochetical Schoof' and. keeping in mind the standard
pracllte of the era. we Irnow thal it is tighly likely 1haI: his stlKlenls of philo:'icply \ID.JkI
have compi led study notes or even transcriptions of his jecrces lhat would laIer he
referring when he des Origcn DS a oommcntaloron PIalO. l2
Origm became intcreslal in Greek philosophy quile elrfy in his life. amassing a
uuh of the Q-risrim faith, he sold his libraly, aIuIOOning. b a time. any coOOIcl with
pagan Greek wisdcm, though he ""'-lid eventual ly ren.n to xcuIar studies as _II es
bihliad. ll As his ~ as a teacher srnad. he found him.df in the flMY of a wtalthy
benefactor, a man named Ambrose, a ramer Valenlinian GOOSlic Ctll'lVeI1ed by Origen to
the Olrislian orthodox faith. This Ambrose placed seven Slenogrnphm and a publislling
house at Origcn' s disposal. and began commissioning eesees from Origen so ZI.'aIou5Iy
and perl;i>llenlly thllt Origen referred to hi m lIS "my divine taskmasler...l 4 Now,
.. C........lp. I I.
• 1"",,"-. _ It Chod.. d . F.4J'1y Ch'iI' la~ Tlwr«hl .. '1<1 ,lor ('/a..ko1 TNJdlllotl: S","'i~.;~
Ju,i" . C1~"" ",. " ltd Orilf"" (N ew Yor\: Oxfonl u,,;>'ef'Ii!y ~ 1 966~ p. M; lOr 'ho <aI.......
f...",......u"r·Oricen· quoted by th< ....... ph iklo<Jrhen E...>pi.... lI icro<:..... ond """'1 _ 1'.0 . Woher.
Orip ""• • • N'''P''Q''''', A.r\M... idI1 \16l~
" c..>oU>tl p, 10.
n 1'roc:1.... 'ft" /auHri, ' ial""MOI «-/'UM""";" 129.31·32- 1 ~, 1-'9.16-1>1.9, 11>3.21.04.21. <I<:.;
1'Im>IogIQ I'IQ IQ~kQ 2.31.2·2&,
" Cf<'OLId. p, 10 . A... ~ .........."" l""<1ied, ~ ,.". 11>< ..I< o r hi. ....."'. ..... lil ol) hit need fut
mMe)' Io ... pport him~lf.
.. CrouzcL p, IJ.
20
C\1lnf,,"'lbIy ;11S11,11ed in a position or inlelledual. as "ell as lin,n ::ial, 'il'Ctflty. (lrigen
al k",,~'d himself to ooce lIj!ain draw Up:oIl the fruilS of pagan ....isdom.
Ill.' was to sp.:oo the I\.mair1dl:r of his life devnl oo to the e.'<P1icalion of Holy
S<.:ripillre and in oo\lcllling hi, IlIOn' gifted ~1s OIl the fi~T p"ir'ls o f Cm Sl ian
1h:o.~. irn;pin:d all the while by his rch IId leflislic inlellcctuaJ bockgrouoo. Aklu.Jgh
his lite "as full of COOlIU\-ersy and persecution I will not be disctMi'll these espcc es of
his 1Iio.>gr:lf'hy, for llle)' are 51."1 out at len~1h in H. crotII:ers seminal study Or;8en ' nle
Lift <I1hl Tho"):/1I of the Fir" G n 'a' n "'"I''Ki,,n. as \\.<.~I as in Eus...bius' /Iis/vr)' ,if lilt'
Churdr, which is n:aJily a~ailal>lc in English tmnslation. J ",ill ...."" proo.wd to di!<clN;
Orij,'I.'1f s inlelleclltll t-..'1il3j,.>e. SJ"CCifically (~ 00; excluo;ivdy) lIS iI reba 10 his
fundllTlC'lllai ~ of "".,kul",/<I.<i.. or "resto"dlion of all thil\."i. M
O r il:en's Inlt'l1ec:l ualll n i. l li:t .
Origen's debl 10 /loly Scriplure is obviolfi; he quoleS the l>ible III great k.'!1!!.lh. often
drn...ing lugether """"ingly di'JlW'lle pa....~ to make a profOlllld lhoo!<Jl!.ical point.
Yet his \1><".•, 111 i~ all the "hile infinned t>y his Gm..'" philo9:>phic.al edUC3lior\
>fI\.'Cirlcaily \hal of ~1C l'Ialon ic tradition. In this he mo:lllbl..:s. tlrq:h Oflly portially,
Phik> of A1e~ t>y ",hom he " .... neverthele;,;, deeply innuenced. J. Mansfdd
makes \he follo,,;ng. quite 3l...::.....d1e, stJIm1t.'l1l aI'ouI the character of Phik>'s OOlllrilui<...
10 .Ie",M l'b1onism:
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21
PlUIo belongs to two different worlds and to two traditions, thai of Gnlek philosophy ;WId
that of Jewish exegesis of tile Bible ... Vet [he] endeavors 10 inlcrprtt each or~ in
lmtls of the other ... His aniluoX IOWaN Greek philosqlhy is dcpmdenl on his JIOSition
as an e~"8f/le. and hi! anitu<k lOWard the Bible is to • large ~ depmdem on hi.
phibophiclll beliefs."
Sld1 a give- Illd-lake anil\Jde is not 10 be fOOJlld in Origen; IUs primal)' a11c:giance is to the
Oristian faith, .... md=lood in his time. As J. Dil lun apIly 1'elnlllMd. Origen is kindeed
a phi losopl lel , but me who , rather than adopting Platoni5lll or the doctrine of any Ofher
Ilellenic school. has f~ D S) slem of his O\m out of the Qvislian scripllRS and
tradilim, to lUlich he ~ PIalonism tribute for CllllCeI"S and fonnulatirns wh ich he Iirds
weful, withoo.A swendering 10 the Greeks any principle whate~er ...1·
Origm shares with Philo 00 insiSlefl(e on the fr« will of the penon. • &et:dom
thai is dira.1 evidence of humani ty' s likeness to God - for, like God's Being. human
existence is tree lium all nccessity.17 The ~ of the human being 10 alim powers
is not the doing of God, but rnlher the resull of the free 8Clivity of aut<:n.1nlO<8 !iO\lls.lI
Philo pieces the raopoosibility for evillOlally OIl mon. According 10 him, God is noI the
author (If ills a evil deeds. It is man who causes them ..IlOO his mind vollllllarily tums
" J. M.., r.ld. ~Ph i1os<>phy in the 'iet>'ke of Scriplu.. , Philo '. E~ka1 ~~ in ' .1.1.
Dillm, A ,A. Lon-. cd ., 1lw Qw" itHr of "£cI«,ki•• ', SlwIi• • in La,., G,..d PAi1<nt>plly (1Jah1<y:
Um.....~t.0fCalirOtnill ....... 1'lIllI ). pp, 1.....7~.
J. [)ilion, ~Loo >l in l "" Lbe Upc s..nr R<m" "" Lbe Im~ of Upt .. Lbe Fin! ~ of
the P~rl A"'''''''.~ in C. k onnen. io:soo:r. W.l. F<tax... cd ., Ori~~ of Alua...tru.: H i< WorlJ aNi Ifi<!i...: Univuo;ty ofNoue Deme Prea 1 9U ~ p. 216.
,., Philo, {hwJ dt.....iI i .... ~"'l>il;, 47.1-01'.1 If.,.... 4R.~~
10 A_i. Tripol~io . 1M O«"iM of 11t~ St>td i~ PI<JIj~~. aNi &i,.~ (New York: litn
P'uhli<ho:<o 197 '~ p. 11.
22
""flOO'iblc fur the choice of .,·.. il. in hi. choice of good he is provided \O ;m Divine Bid Of
grece. "
(oougl. . Origcn is. OO--evt.' f, in agrecmt.'l1l ",nh Phi kl on Ihe poil1l tIw 1a)s man
adV3IlCCS toward God. he is continoously aided by God in his acquisition o f true
disagm:s .. illl Philo's 1I01i<.II1 Ihal "'mar, is lOlaQy dl.~ on G"<I ...l 1 Humanity is co-
of Go.f s rela1iooship .. ith lIis creation. As we shall see in the ne ~l chapll"l". Origl'll "as
creation. The mUh.lal;ly of the hum,n-divine relaliooship is lt10Sl evidt.'l1l in Origen's
doctrire of the ~ ~isl<:n<x of souls (e lueio.laled '" length in his IN Pri"cipiis ). an «00
of " hich is fOlD1 in this r-o;age liom his C"mmmlary "" John:
ITlhe reaso n .. hich is in tH'ry ~"""",h\e creerure ()(X;upied the .ame relation to lhe
n:a'IOO who ..... in the heginning .. ith ClOd, .00 is God the Word [i.e.• O lli s!. the I."gll$~
as God the Word occupin to God ... A.. then. there are many goo.. but 10 \IS there is bul
one God the f alher. and marly Lords, but 10 us 1~ is one Lord, k sus Quist, 50 "ere
.. Trir<~n;" . PII- 11 · 12-

.. Trip>lit" . p. D; l'Il ik••/'" ,,,,,/1<-,,,..~""; 23. ,,«,.
" Ihid.
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23
ore many IOROi, but we, for ou r part, pnIy thal lhat """ logo.J 1118)' be with us who was in
the beginning and was with God, God the logos."
This metaphysical c:onception is derived from l't1ilo. who understood the Logos as
properly understood as - a copy (mime",a) of the inlelligible lnlYCr.le fashioned by
again, even after adtieving salva1ion. Philo described three types of salvalion: I.) when
the $0l.Il retlfl\$ \I) the lX'leslial parndise, or heaven, whefe the angels dwell (this is !he
form of salval.ioo filr the majority of souls):)· 2.) when certain exceplional souls, like
Isaac and Enoch, ascend beyond the celestial paradise 10 dW('lI in the realm of the
forms;ll mJ IinWly l) wtrn the !IOU~ completely puifled, ~lL'lCeIlds beyond tJ-e heavens
and the inlell igible world and lives in the presence of God....• Moses is a rare example of
such a m .l1 The soul~ thai esceod beyond the heavens ochieYc: a Jdlirth Ilt ~ion
(palil1grneJla) and rmJain incorrupl:ible and III peace with oea" "However, of the souls
<Iesl;end again into human bodies to rq:>caIlhe cyc le once again ..l9
3.1 1.
" Do UIC'. 2.6; {)It. j~ Gt~. IN>,
.. Tr1'oolili> . P. 16,
"llt 1«. l.R; oJ", T';p.~;lis .pp. IS-If>.
" 0. n,,,.,,hi..J2. I I ~:P"$/. 11 .39;Dt plO~'''IiOM 9.36 ll"~ QIo. ill Gt~. 11.1.
.. Triro/i"" . P. 16; 1'Iti1o. 0. _~ii. I .22J~_
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Origen look lhis ido.." further. divesting it of its ~al and rnthcr
rn)lhok~icaI untI<."lpinn ings.. and ..tmed t1~. in all souls lhe p...,sil>ilily fur a sccunU fall.
and CVI.'f1 illlU ll<,Tdl>Ie falls, will 1\.1TIain. III lcasI Iheoretically: " For 0rigt.'I1, Ihe free will
o f !he soul is absolule; Old in n" \\:1)' cumpels !he sooIlO remain \l11h Il irt\, nor hlr; l ie
created a cosmos in \lhich sours are d ilTerel1l ialoo acconfi ng 10 a hierarchy based 011
spirilual or OIl101ogicai SlaIU.... This iUea of a hic:raochy o f "lIrioo.lSly pwg...d souls.. presetn
~1 l'!tilo. is arso common 10 GllOSIici".u \\hich Origcn would CI1d up comhlllling.
Further. Ori~ did rul C<.Jffii&:r sal~iIl ion 10 be cornplde lIlIil all souls 3l:hicve il - lhi"
is his doctri"", of ul'0luILl.<!u.,i.,. or ··" . , I" ra li" n of all t11inp~ (re5lilUlio in pr;51;,wm
,, ,olUm ) "Irich "" \\ill exami "", al Ier¥h in !he ne:<t chapler, I-Iowevt:r, he did real~ lh;n
the po.",,;jbility of ..""'-'<I....... falls of souls " a<; ~uired hy his d"ctri..... of abso lute free
\lil1. lIud in lhis he \\as able '" pnwide a moee personlIli..tic fo"ndalion 10 1'I1ilo', IlIlher
cnde rn)1bJlogizirv. as we "ill SIX below \\hen we di~M Origen' s liJik~lJilical
IheoiOW. Fa- Ill>\\l. I "ill tum 10 the COOCt.'P' of upo~ula<la.is. lind trace Is histol)' up
until Ori~·..'n ·s limt',
1"he lIi"I",,· <1A pokataSlasis Dt,...lriIW.' Uf'to Orig':;l ·S Time,
The .,...,.liesI phi k. ;llflh ical occcsren of the leon upol olu' lu.' i.. is I" be flUId in
Emped..... 1es. \\ho."" il ref"" 10 Ire -rm l rcllllion of Love and Strife in lhe ma inll'fl:lrlCC
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25
of the cosm ic order,·· The term also occurs in lhe pseOOo.-PIalonio; treatise ATiochu.' in
reteerce 10 tic "reYoIution~ o f the ~."' l Rtt this is a 1aIer, Hellenistic-era work, 00f
from PIaIo's pen. and therefore " j1lcs.:mative of later cunceplions. The flf'S( truly
concqllUlIl usc of this Iem1 is III be flUId in lhe writ~ _ n<JW GJIy ~ - of the
early Stoic thinkers, plI1icularly Cby1;ippus, who had a special lIltachrnent It:> Babylonian
a<tronomy. with its thooIy of cosmic cyc ~ and eIefT"<Il RXlIImICe. 41 Already in PIalo,
however. we fmd a notion of distinct cosmic cycles or ages;" but a rigorou'i idea of
e,ernd recurrence. involving a notion of ca;mio,; culm inalion and =onstiltJ:ioo, was
articulated for the first time by the Stoics.
The Stoi(: idea was based upon an astronomical doo:.1rine according to which the
con~ion (ekpur&is), which is the reduction of !he m ire cosmos to its primal
eIemen (rn), after \\'hich follows the rebirth of all existing things."' This destn.ctioo
and rebirth is conreced effectively with the divine /uga. lhat guides the \XNTI05 and
preserves it in slability (ta/aJ/m is ). "Universal reason," a=>RIing to the StOO.
ewrouIly "dries l4l evel)1hing" lnl absortls and contains al l unlque expressioos of
bc(com)ing...
.. I:mpcdoclcs, ~.f8IUlIeI'l 16, in Diels, KrirIl., cd~ D~ Ft>JIP"~"'" M ' r",..ot,..,ti*~' l llcftin,
W. idnl.... I "' l ~
., P. ........... A.>;i",:hO<. l 7f.tl. Ir. J.P. Ikr>hbd l. in J.M. ('oopo:r. <d.• No"',- ('"",pl. ", If·....h
t 1nd;.,.,polio, Il.,kett I"ubli... in. 199n
.. Sco: Fronz Cumunt ( 192 1~ ,1.,,,,,"10' and Rd ig iott ..1 . ..",11' 1M G" d . ,,/fJ RtHltlJ/U 1M""......:
Kessinger I"ubl i>llil\! Com. -y.lqlrin!), pp. )0.) 1, ~
.. PIMO, Stalr...a~ 2690:·274e.
.. l'h..,.. i""". , f-"'Il""~'a /.off;"'" ~I f'~YS;CQ 6lS .I- 15 CSVF).
.. A ri .. Oid)'III'" F""IC"'.~'a 37; lon' .... S<dloy, 11". ed. n.. H~IIMj"k f'~j/"""',,, e-
y ori<; C. ,~ • • University 1'raI l ff 7l, p. 309.
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According 10 lh..: Sloi,s. lhen.' is 00 room for auIoneJnlOll'> exp,,:sslon outside lhe
d<.N'd syslt"f1l of lhe cosmos. Each humao being. they argued receives his or ho.T SIalion
;n life fiu" !he di" De 1ol;os. and a virtuous life consists in merely lICCCfIIi~ one's
auoncd Slaliun. TIle rosmi<; prind pk: ,.. po;>Y<er resflOI1'i b1e for 5Ul:h allotmen1 wss
id<.TIIi lied by !he Sl<>iocs as helmarme''; ("faTe~ or '"destiny'). 11 is rigln and proper for
hlAl1a11 heings to remain in harmony " ilh 1Ilis fIO"....., 11...,. .-gued sira: il sIems Imm
impol'tull Jl.'Sl1OI'L'I.'S to 1110; higllly inll ut.Tllial d..:trioe in lhe IId lcnislio;: era: AstmI ~,
and tte Ilermetio; and Gnostic sctoots (\\ hich were influenced Ill.'avily by aSlrological
While Hclk.'l1islie It<t,uk¥>, likely dl."VclrJPed in a oommon milieu " ilh
l k:nne1ieism and Gl105licism ue, in I k:llcniz.ed Eg:. pl). lhis discipline did not dl.-velnp
ak~lg !he cxce:.<.slvcly mystical, mythical, and esoteric lines as lhe lancr schools. When
Hclk.'Ii>;tio; astrok'b'Cl"S diso:us.se'<l a(',,1i,,1u.,I<I.' ;5 it I'a<; lNllIly in Irons of an inlra-oosmic
rrfcr 10 any supra-cosmic cvcra, as did Gnoslic and Christian sotcriology•••
The llelknistic It<trok'b'<.TS adhered 10 the Stok model of the uniVCf1iC'" and
busied d.emselves "ill\. among olher lhings. calculaling die time of !he conflagralion
" So<: R. n" llm""" r,i"Wi,.. Ch'i"",ni'", in ;/> ("onk"'~ :;''''''1(. p. H~ .

.. S«, r,. ~",,'pk. " <Iii V n.'. in W. Knoll. td~ rmii r"lm#. ~ nllto,"'tti,".'" I.;"';
Cllo:rl;n: W.idmau> I'llm. 1'l7.1): l ~ho of S;do, f ·""tI",,.nla ( i ,."...,,, 3 11O. 1 ~ . in II p ~ 0<1,
/l""",lki Sim,,,"C""",." ,h ln ,I" 1(K . '" 11 " il'/;I : T....I , I'l7H
.. An impo"' ''''l ' "'''('Il~''' ho'" hoinl Cloud;", l, ,,lerny. " hooc "f'I'I'OKII ..... lhal o f.n A....mN:
S«rIk: "« A,A, 1""'11- "l'Iolern) 0" I~ CT"~';" ": An Fp;""""*W r... ' ho l'ncI.ici.. S<:ieftli... ~ in I.bt.
I)il k...nd A ,A. lonl1- td .. Tik 0'''''_ of '£d<eIKi, ,",'; S,,,,,,.. I" IAITr GTuJ /'~il",oph_" . 1'1', 11....207.
• r... lho InIrodlK1il",. p_ 10, Il i, 01", ,,,,,.,h UOIin~ lho ""mi.....1 inn.......... "f N""P) lh"ll"",on ' h""Sh' Oft
""""l-inl Ikl"'"i"' ic ... n ol.'f'~. n"''''k . ..n,pl<s hoinl lb< b'<lIli"", o f Ocell us I..conus ...d Tim",,",
1.D<ru._
27
(..t"UTn,.j~). II WlIS generally agreed thal the apclaJasta.site Cancer) IIIIIlO'.llCCd the Wllupoknla." asls or
~ed by both llennelicists and Grostics, who gave it an anlhropoIogicaI and
soteriological frame of reference. The idea that the wOOd has been, and will lIl;lIin be,
sut;eeled to ch;r;l isemrol by flood. fol~ by nre, is fuo.n! in the Ikrmo.-lic A:fdepiu..••
a Il'ealise also incillded - in portia! ..-.:.l s1 iglltly aItert:d foon _ in the Nag flammadi
ooIlection of <:JIll:Sic lexts. SI While the ~ wm virtually si lert ~il1; the
reeson or JlUI1lOSe for the conllagralioll, the Hermetic lIIld GllOSlic thinkers were clear in
The writirgo; comprising the Corpw H....", elicwm, produced al different times and
by different autII<:o. do rd always ~ on eenain poilU of doctrine. Yet one dominant
theme is the loss of Iunan pmomJily lUI individwlily ~ the sah'if!c evenr.11 In
c.H. 10.16- 18. _ moounler a de9criptioo of the JUiflClllioll of the souJ ;n1 its dlnling
of a liay body. in wtlich mind is able to lid llS the C01IroIling faculty _ a Ia.. .. not
po!<'Iil>le when mind is contained by an earthly body. "For earth Qlnrd bear fire; the
<"3Ith guard ing like a fence or • wall against the burning of the lire: " } Cornecting d,i.
,~
" ~.cl.pi... 21·29 (VU ). If. J. 1lnolIIer, A Oi- . D.t.!. P.-mIl, in Rob ........ 0<1 . 1M "'all
lIa",..adi Librory . I'JI. ) )0.331.
" CtHP'" He~,it;.", s.~; 9.s-6; 10.6. Ole.
" cu. 10.11. If. C _.........
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"
<1f'"kul....' IU.t i.• with ~ mainl.:n",.,ce onh:.~ onk:I".'·
While the HenTlClic wrili'"'!ct" do conlain some Mlrn ~ oosm ic~ pesseges, the
duminalll anitude toward ne cosmos is one of qualified V<:I1I.'f1lIion. realizing that the
~est gkll)' is invisible ;nl i.-.dlo:dwJ. """""" !han ,;effii ble. Iu also admitting \hal the
visible cOS' OOS is the best of all possible "orU;.." The Gnostics. l1o;Mever. refused to
grnllt """,,, this respect '0 the visible. material cosmos, Unlike the IIe.m.... ic wrilas. who
believed this cosmos to be an abode of passions and vices that may be overcome with
cmtroIled by an iuo-..,t 1\11e- and his vicious minior6, idenliflCd by the Grosl ics k:n;ely
wilh the stars and p1anct-'i.
At first glance. the Gnostic poshon Illay SC<.'I11 cornpk:tdy cooeary 10 the
IIdkooic spiriL "' hich n."CciVl.'d its Jtl(]r\O from PIalo, ", h.. dI.'Clared thal humanity exisls
for the sake of the cosmos. and not the cosmos for the sake of humanily. J.6 Yet if one
looks d<:'Cper'. oro:: "ill "",Ii"" thai the Grn;tics simply look Platonism Stoicisrn aslral
pery. and sundry 00..., . It'pOCts of lId k:rU\.lic syncretNn, and t"mul!JII them 10 a k'Sical -
or po.Thaps illogical - conclll'ioo. Thisis not 10 say thai the Gnoslics ,w re TTlt-T (' e<;1c<:IK:s
.. r""i_ i " , I><lje,·«<llh ", ,,,.. t. ,"'; ~in.' < in ' k n .... ,.., ,,I ,,, "arth h~ ,.. ~ o f ' k .....~"' .
1.0,,,,. N"""""i... lh<,ori/«l,h~, ,d. ""l.r lh< ......- ' h J/I Ik TI'OJI;'; of Cane... and .. il ' h"""h 'ho
l " 'l'ie "r C"""""""', Sin<. ~ ,"" "'" and decay ,>ct", ,,,,I} in the ..!>-lunar realm (d . Occllll'I.""...u..
I'" "",,,,,,oj""",... ~ 1h<n "M"/~ "'''.<r,''i. alTeet< ""I ~ lb. ""''''I'''' o f !IOUI.. " hi" "pol",,,,,,,.I. alT.""
Ik hi~her J"'I'I. and i< ,,, ho "nJe"lrood ;n a ""'eri<>l<>t:i<a1 """",01,,,;,;.1...."'. 11I i' di,i.i.... " f lh<
...."""'.. ;"l" I .... ...... t l ""tc.l i. 1l ond i_ ~", .r 1...1H ) pan i< """"""" " , M;ddl< PIlII<",i• • JIIl
fi
N"''M 'ha~ "r".n p!Ji k","""y (cr. L M,."". fiMiddlo Pl.. "ni in I. ~....... B. r>uwdrn. n.. In' <r.w,
1:,..,<1<>p«t," <J/ Ph,I" ""p/!,· 2QO,H, Tbe """;n u"J,..........."' .. \he " le"'Y '" ' ho in,.II"",,,,,1re.lm. while
'k mo..... i. un,JeN,">d a< \he """'" '" ·""on,hr ....,· ~l1in, ,he ,,," ... 'm. lIJId """'i.hn, 'Ileir ......' ...1 .
1 k Cltu/~"n ("","k . h} I'' '''a' i"", , he """'" .. Ikcal... ,,110 ernanat"" N.'..... I.... . " " ' n.... " r Ik ."h-
I""", ..alm. ""'I"""il>le f,O' moi"'. inin h<tt lock,.. ref. l>ilk",. 1/ot ~/,J<I/. NII ~",i"'. 1'1' 3'1-1-3%1-
" S<x b . , amrI<. C II, M ''''''IW''
~ ,3·9,
.. Pi..... Lu>.-. 'lOx,
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"
- they mosl renainly 1m original idea.<; of their own, whi<,:h infinned their intefprelalklllS
of variolB doctrines. II must also he noted that Grosrkisn produced the lirsl greal
teaching and FiJilosophizing III 8 lime when Oristian OIthodoxy \\'$ still in its inrln:)'. I
wes the immediate IhrealIO naso:enr Olthodoxy in Origen's time.
8a.lifides (fl. ca, ]]2-135 A.D.) wlIS heavi ly infl..,.;cd by Stoicism lIIld.
••••
.... ~.
" ,mung to .St Irenaeus , by a certern
. • .........
esoteric ~- > of ,rJCI""U>U<;
••,,- ,-,- --.In. ~ '. "
~-""'W T~
ver.;ions of his S)'5leI11 have <:orne down 10 us. one preserved by St. lrmaeus, which is
I<Ilhef too simplistic 10 be ldhrnlic. COl\'iidering thai Basil ides was famed ll'l a highly
aiginal and provocative teacher.1I The: other ~ is preserved by St. lI ippolytus.' 9
and contains a higtlly original accoml of the apota/aIIlal;s. in which the post-restoration
maintenance of cosm ic order is described ll'l dqlending upon lower existents'
fOl'J:ldfuiness of the higher realm. to which only the ~elect.. CM esceod For a:cording 10
~I ides. be i~ periv. when they attempt to tmnsgress the bolnIaries of their natlR.
The purp;>se of the forgetfulocss is 10 prevenI MInI!y inferior being; m..n strivillg for a
station beyood their rerure, and to avoid the suffering anendant ~ such improper
stri vi~ As J.W. Trigg has remarked; " Basilidcs' mdcrstnIing of the meaning of
" lrenocu.. Agui" . / I1. ....ir. 1.2~_7: D. l..oylon. TIw GIW"'k .,><:.ipI..",•• p. ~ll.
.. See W. RamSlon<. ed.• TIw Ofh<>, Blbk (New y.n: H.pc:r CoU'" 1 9!14 ~ p. 626.
.. lIiJlllOI}"" " R./I<lallo OM,,;... """",/.,,, 7.20.1_7.27.13, in M. M..,."..iI:h. ed . Pa"i"i,~~
T~, ,~ ~ <Jd S"M/i~ W 2S l ll<liin: n. ( lrnyIer l_ ~
30
" on.fs s",rvive {)flly in a r"", fm~m)(llls ~ by laler writers. Acconling b 0riS"fl.
Basilid<.-s held a dcdriroe of reill(amalioo thal Wll'\ identical 10 the J>ythagurean belief that
human souls may take on Ihe hOllies of animals in fU1l1t' li'o'a.~ l II is possible 111m
Basilido..'S bdievl:d in multiple restornl ions of the ~<NTIO&, in II. manner akin lo the Stoic
impossible 10 say more abottt his doctrine.
The Grnslic 1'1"1,'",,,,,us (n. ca. 136- 1521 A.D.) was a pupi l of Valentinus (ca.
100- 175 AD .), and the grc<UL'S! SySlL'1t1ali= among the OlriSiian Gnostics. A compk11.'
acwunl of his sy~em is preser;ed in St. I n:naeui.~l Concerning the Opowla.'la1i1,
M
"spmlllar h.,i,,&, - i.e.• the Gnost ics ,, 00 an: "saved by l18llft - will he taken up irllO
he in ~ (those p<lS...essi ng soul b.d Ill~ spirit. inch.lding the IAmiurge. ...hom the Gnostics
ido..'Illilit.'<l as Yah'lodl) ",ill remain otnside the plinimu in a place called the "'midp:>int.-
since iI is half-way h!,.1 \U....' fl the blessed ful1l1t,.'f.S and OOI ivion.
At Ihis point in the [mdition. we have arrived aI a nolion of CXlITlpk.'1e sm;ugatiun
of the person to an ovcr-an:lting cosmic or supra-cosm ic process. No longer does the
individual life bear meaning in rclal ion 10 the cosmos. for the oosmos has been stripped
of al l positiYe clwacICriSlics. In Stoicism. a certain dc¥rtt or humao- divine partnership
.. J. II'. Tril'-!'. (. il:"n. "'" 81Me unJ /'hliow plrf i n 1M 17Ii .-J....,nlwy Ch ....h (Al la",a, John 1'"",
rre-. 1~~ .1 ~ J" 41-
. , H....I..... . . •......~m<nl r .· in 1.0)100, TIw G,.,m ic !":riplrvY'. p. H9: OnJ<" ( "",,,,, R,,,,,_;,,
M i~ "". I,(i _lI M -II. ,\. "< . 1>.011 "'" ""~n... Ori p:<l .. .. """."..,.s In lhe: .. ~ i<>n of ",i""... ol;'"" i..,o
" ..i",.1 """'"'"
., h ...." .... ,1/1<1/"'" II,,~, ;". U.l · 1.8.$: 1,.0) ~"'l'P , 276-.102.
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1I
was admitted; in aslroIogy the cosmic mind was approached !¥ me full of q~ions. a1d
the Iunan elemert was maii'Mined; eva! in Hamcticism. the oosmos seved as a
h.rrm fi'eedom and autonomy were abandoned in liMlr of a radical essertiali5l1l. Either
one WlIS saved by nature or not - 110 Iunan dedslm ll1lDe in !he fa:e of Being ll1lde any
basement of arimal il)' ~~ to the rnerdy animale or ''psychic.," wOO was 00fISid=d
Origen. wOO fully ..-.lcr.;tood the meaning ;rod iruntiunaJity o f !he tradilioo
which I have elud daled ~ so- briefly here. responded with an a.w:rtion thai was truly
revolutionary. In the abJence of human jree,u,m, ""ill,.., the Cosmos n,," ewn Gad fuJ1d
all)' m.:anlng for humanily. We will explore this Iheme fully below, in OU" discussioo of
Origen's philosophical theology (01apte:r 2). f or now. we must t..-n 10 a discussion of
!he mainslmlm Hellenic tradition !hal influenced Origen' s tIuJght. and 10 ...nidi he
COCISCiously turned for inspiration.
Origel! '~ Reading U <t.
As Euicbi uo; poim eu, in his Hi3lory of ,he Chwrh. regarding Origert "tIJ:: CiR:eb
themselves lItknowlcdgcd his gn:aIIless as I philosopher."'l Indeed. we know thai
Origen auerxIed Ieetlfts of AmmonilB Saccas, the tcachef of PIolinus, and thal he
... EuoelH..., Hi,,,,,.. • <Xk.i<ulic<l 6.18.3.7/.; 11". GA . 'MlliImoon, 1M HUI"']' of 1M Ch"'"

(",", YooI<: ~ in Iloob l % ~ ~ p . 195.
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pos....essed a large lim.y of philosophical worir.s, whkh he lalc,- sold to p,I)' fill" his
upkeep. 1'orph)'I)', the f".4'i1 of Ploti nus and acquaintance (or so he claims) of Oib'Cfl.
giYe$ U" tho: folkm ing Ii<! of the phi lo!qlhcfs with..nosc ~ Origcn " lti I:'niliar.
Numm.... and e lmi",_ AI"'I~ 1..<II1I1-;n.... and Modemt"., Ni<;oma(;hus, and the
,-""
< If'lum;."
We p ossess lillie infmn.1tion 00 nlOS! of uese philosophcTs. but we have ell:lIig1l. on a
few, to sec that Porphy!)" s sIat<.'ITlefll is ~eTY 1;~e1y accllf3le. In the case of Plato. of
c'Ot,n;c. Origc n's deb! ;s obviotlf..'"
Urib,.,n shares "iIl, N!Ineniu; a ros ie asMJrnption aboI.A bodily e~ isl<.""''e. retlC<.1ed
in tho:ir mulual altitude kll, anl the stars and p1ll11l.1S. For Numcnius. only the 1mm" pan
of the ",n ul is suhj<xtc>d 10 rhe fall.' (ht'im"rme.w) Teb'lJlated by the st:n;" for Origen. the
inllU<"1lCl.' of the star; .. 1>.......,(11:. i_If... ll'\ they aid Ihe soul in it'! striving ftt divine ne."
l "ho.-se altitudes an: .I.... to their shan.'t! Jlffiilion lha. \he incarnation of the soul in mancr is
.. l'<otpII}I)'. <1\1"1.... ~y !':"""~;" •. /1,.",,,,,, ~"CI•.,;""~,, 6.1".1.1-110 or. in Will;"'""". p. 1"6.

" I'orp/IP J '. ",. 'cmrnl th.. Or i, cn ~_",; .. cd him..rr 01 oil limes with rr..\ " moy . imply toe:
,.kn ., ""'.. ,"'" O";l'<n .... . r'..,mi,1, ; _~ _ . """ ,,"', ~ I~<d ""'.. r la"", i< <1<"',,.;...... b&n<l<d <1<,,,,,
r.."" II>< Ohl A<aI<m)- _ .lI><it in • !'«uli., ct'oll<,t. Cbri;c;"i,y - . nd ..~ """,,"Orily ,hal II< « ad til<
,,0<\, "r rlac". hHkcd. '"' ". ~ "''' . mon) 1'1. ....;" 41"""""_4.-"... tlo>ati"ll . ...... 00 ill that p<riod; it io
I;~cl) ,h. o rilJ<'l io'incd hi, lc..... lnll'< " f PI",,,' , ,h""fht from , .",h "h OOhnok,.w II i, pr<>loahl.. ,hal
tloig ... ~ _ ,he I"'/l<'/# . " d IJ;Ja ,l"IiJ,,_. "r Alhi"",
.. 1 ~ lklfl. 1M AI;4dI, l'I"'",,i"'. p. In.
• , Orill"ft. I~ P,,-ndl"-" l .5.4; Alon s.ct".. Ori!tt'n "M IM Ufr at I~ JI"..... A 1Ii"'",- a/ un 10k<>
INc» y "n.: O, funl l.'" i. "";t) ""'" 1<I'l i ~ !'P - 1-11).147.
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)J
bad; for NlrnOlius.. the incamalion of the soul is due to it's Sl.Jl.'Wtlbing to tel1lru:ioo by
malicious demons; for Origen it is the result of contemplalive Ia:Jty or inartenlioo. In the
case of Numenius. the sters are responsible for doling oul the fale thai ",Ies the IowI:r
portioll of souls; in Origen's case, the stars are seen as pertrers with God, working for the
perfection of souls. Both of these oonclllSions - while quite diffaml - stem from a
~ition that bodily incamalion is an evil - oe, in Origen's ca<;e, a r=J1t of evil te,
the fall of souls away from God.u
Omiuol denied the migraion of souls into animals, ·~ an ~ that would
~ been hdpful 10 Origen as be fonnulatro his own doctrine of " 'P""ia1 lype of
~ncamalion, or m:;....".;c of the soul in multiple paedeoJ:ic aeons (as we will discuss
below). And Origen would have agreed with - or perhaps lie wa$ inspired by - the lack.
of diSlinction '1letween a supreme ard a dcmi . god" in the works of Moderatu'l and
Nir.:h:lmochus.70 for we know that Origen, in his Commentary 011 John. iden\irled Olrist
as roth the Dlmi,. or craft5man (J,Jmiourgos ) and the origin (w i lle) of creaJ:ion, l '
thetd>y denying any temp:oral diSlinction between God and the Logos, though he did IIOIe
the 00l0I0gicaI inferittily of the U:lt,:os. a5 we will see below (0Japtcr 3), ..nere Origen
seems 10 be fOllowing Ntmenil.lS .
Such is the natll'l: of Orig,:n's inlcllcctwl background; he was lI\\"lft of the more
.. Wbile o.;.,en i,""",,,

held ,he pooilion 'h' on ly ' ho l 'rini'y is .. body, he made " diSlin<:tion
hel"""n "'" 1". ..lil)' and inoorporeality 1"- .... ~ not on acIul l ph)', ;", 'uMl"~, but 011 1"" !>tip ll
ohinlOC ined try the _ 1_ ..,., I,oh...... buc and . ul.or h bod ies "'.. ~ 10 thoi, i.• ..
bodi , . 1><1 hurdonsomo, "",n• ..,.,1. tlo!.., .i" ho ~ fI..., d hl:n:ol bodies, ond for . 11
pU'l"'"" Jrtcf»'pc>na/.
.. l>ilk>n. 1M MiJJl. l'Ia_;.... p. l llO; >« Origen. C"""."" rlary "'" MQlllww I t l?
"" DiIm, p. l H .
" Ori_ C""'''~'''Qry","Ja~.. 1.22.
Copynghled ma"lrIal
J4
It." midollc-grouroJ lflXulalion of Philo. as "'ell a< the mainstream Platonism (or
Neopythag<.«anism) of Cn.-.ius. Modera ne. Niromachus. etc; Tl and of coese the
llliqll: conlribo..ion of NlImcnius. 8 llellenic phi losopher who nevmheb-l drew heavily
eJ"".<I;"i.•m v"d Orll",J ox)', The ExiJ(..'nt:)· orRe"rome.
II is II-d l·kJ1<m.n lhal the first ClTistian th•.'ologians of any 19"Wl :5laIure WL're G....lSlN:s -
outli ......J briefly, above. some of lhe ley doctrines of two major Goo;l ic theoIosians.
Basilidt,.-,; and ~ Vall:nli,,;'" 1'!ok:tna."U'I, buI !hen: were many n><>re. Clll'JlOl' ral~~ Jl1Slin
(author of Buru""r), mun•.'fOUS llnonymous Sc1.hians and Cainhes and OpllilCS. even
Ma/doll. who is ooc ln~y a G noslic, bur certainly a product of the same imc1lcduaJ
milieu - all of uese served to eene Ire highly speculative. inrellectuaJly elil isl
altlll"'Jlhcre in ",hich (lrigo.-o (..ulll hin~lf at AIc">lllJdria.
This was a crudal period in the history of Ouislianity. for the one, holy, and
CI~'ma1 1IlCS-~'C of lhe Gos[>:ls was in serocs danger of becoming ) 1:t aflOlher myst~'f)'
religillo or cull of the ROIII.lO Empire. such as Millni5m. \\'hal 's rncee, the Gnostics
" "The ide. ' hOI 1'1" 0 " . . . . . U<kn, o r I'} lh. , ,oa• • dri,·inJ ron:.:behind the Midd le
""i",,
PI.. or Nror>' ho, " rnni'm HIH: ,,," "'" i"'<fdJ""[t<ah h: few ' IH: ....., inl<llccttull tndih.... ) ,....
,1"",i".,,'11 'Ile: in'~lli ~ ";,, " f ( lrif"n·. en.
' .' Nummi Fro~"'~nta 9.1_11; in '\-~II..!nin f'r"'l/."",nlS. d.. PI"""" cd. tPam: I..,. Bd lcll
1"",:. I'¥IH <lc.
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35
were gr.ni syr.:reti1lel'S, including aspects of as many diverse traditions as they could
ITIllrIage within a lo05eIy coheid. S)'Slem (aro:! there were «uuJess sygems. variations
i.¥"1 v.riaIion$ ~JIl \I3rialions). Origeo ~ the danger. and ~ia'd thai if
mainstream OIistianity (such as n W3S in his day ) \\ot':l"e 10 suvi~ as the sole wilr'oeSS to
the IJuIh of the Gospds, it """,Jd require a carefully ..uked oul theological sy:stem..
I-ed on the _ ~ilosophical priociples thal the Gnostics 50 r...,ifully adopIed aod
lwisled 10 their own ends, i.e., the rosie structun: <.If Mi<klk: 1'\aIoni<: (or Neopythagorean)
phi1cllophy with its three principles of Monaj, Dyad. and World Soul (~ Demill:}!:e).
Origen. recognizing the exigency of resporse in this situation, set wl 10 compose the firs!
syslemalic Clvistian theological trealise, the De l'rincipiu, lO a di~ of ",hid! ~
rcw nsn
Copyrighted matenal
Chapter 2: Origen 's Philosophical Theology
I Ip''" \he kill. .. r.1I ,1".11 "'iop 'n ",; I>< i. ll>< <nd
~ onkt ' n", nl'. .n II>< 'I<'<:tOOd principk . and
' 1H»c: of 1he ' hird <>r<kr n",,,, ,I>< ,hi, ll.
_ PIa'". l ma- II. '
O'-;,,'<."I1·S 111<.... famolls and innUl.Tllial wild is the \real""'" r"r; _~rl;MIl . 1;,.,.,.,11 in latin as
De Prilld l'ii.<. and in English It'> 0 " First Pr;ndl'les.z This "Oft ) is ,he cleeres aOO
bo ldo;sl e:\alTlplc of his speculative genius, and lIS such il cont.1ins lheories ,hal have
C3lN.'ll c~l<,ns i.-e conlnM."<S)" throughoul O1rislian hislrlY. Y~1 Cl."I1ain sclkJlars ha\'e
.... am.:d that OI~ shou k! ....11 "" ,1; to com po:l...-nd II~ doctrines o f Ori,,'CII by focu<ing IU II
single te~l - even oro: as com prehe nsive as Ih" De PrU":;l'ii.• - but ml her """-'k! examine
" his .... cd as II .... hoIe.... 11. Ct'OI.l7el romplai m o f Ito: pitfall5 of Ito: former "J'PR-...;h:
MirNcad of explaining the Tn'uli.... lin Fim Prindl'l es by refererce to [Origen' sJ WOR ""
, H i. .. ,n i. ,~ ... i<k..,.J ..,. n,,"l .., "',1 11 k. I>< (n"" ~I ..n·. hand . ) .. it hod ......."""....
illn.......... ,.. 101.. f l. t,..i. m . nd N' ''Pl t ~,~,,,, ,"i and .. l.t~ ",,,,,,,I. of '''''''Sht. 11>< Inn. l. ti""
"",>I<.J i. b) G.R. M..m ... . in J. M. ( ....,"'". N .• Pld''': ("_pl." 11'" ,. . (lndi_ l i" llod.<01 l'I9n p.
16.111
, In k«j'i"l! " ilh ... '""'i...... ",""I..-iy pnocticc. l " ill I>< « fmi nll to Ihi. t"t hJ il. I .t ill tilk
Ihn"'ll"'•.11 thi. .. on.. and " ill " '" Iho olanJonl aNn.iat "'" 110 poi"", in all "'11.. ,...in, f....... ant.
I h " ill["",,",i,... ,... 1he ,,",i1l8 of "'" 1-" roi""• .... ' fco,ri ... h,I"", ', ~l n,rodlO<1" ... I" G, W.
h
l ~ lI l< ...."nll. lr.• 0riI!<1I. (hi f ·ir . , r, ;""'ipl•., \N<;o. \'<rl; l"-r<r and M,...· I_ ~ l'I' , ,,ii",""
• II. ('row d (ki~~. p. IN ; A. TriP.~"K. 1M IM,:" i ... <>/ ,11, .'>",,1 ;~ Phlli",.. 01101 (ni.... ~ INcw
,",d o [ im. l'uIoli l <n a ~ r. 'llt, W, VMk... IJ", '·III1t",..." . ~Ioo" icIodl do. 0.,,,..... nO ~ i~: H ·.II.
M"I..- ' Y.1' ~ p.u. J.
31
a whole, [certai" scllolars] have inleqweh'd 1JII' work as a whole according 10 the 'system'
all the I1UlWICCS lWld refusing 10 take seriously the numeruus di5CUSSions bel_
altemalivc deses -.ming arbitrarily that Origen was committed to one of them:..! Yel
Crowrl docs rU pause 10 corNdcr the implications of his own admissioll !hal II is
possible to draw a system lium De Principiis; inda:d. the ~ "'liter believes that a
system nnerges quite natuml1y lium a careful reading of the text
Before disctsing ftrther the De Print:ip iis, we \\oOO1d do well 10 de fine, or aI least
stale with ...ne clarity. whal we mean by the lellt1.'J 'system' and 'systen1lllic'; and in so
This is especially ....'3I'I3Ilh".d d..e 10 the fact tJII1 the question of whether Of nul Origen is
presenting a ~ in the De I'rincipii.. is still a topi<: ofdebate among sc:holat5.
composed treatises dealing with the origin of !he oosmos, in worb usually given ee
standard title Perl PhuseOs. "On Nalln, M in which they tried 10 prove their various
lheuries ~ing the primal ~ - wllle.- (Thales). fire (liaaclilus). air
(AnaxilTleflleS), nc.' It is likely, judging frmI the Slniving fragmmts, lIlII eese worb
were not presenling a sysem. as undcrslood in our own time - te, as a logically cohesive
I mean thai tho>ie thinkers W<'I"I: oot, ... is largely the case ....ilh present-day lrIIJIytical
• Crouzel, p. 2J~ .
• Sec I. ~ F. -IyG.... t PltiitnorHrY (New Yen: ..... guin!looks 1917). 1'1' 9-4~.
'"
deduclion I>Jl .... ilh their illlclk:ctu;~ past. of .... hich they weee often critical. yef upon
" hich lho.-y "ere 110 less dl." ..,.k nl. M . Ring IlilS accurately dl.'SCribcd the inl~'I1lioll..lily
of lhese e:-iy think~ and ll-eir ideal of a system ;
Ana, imander attem pled to prod""" a ",,"",..-If! sy s teM of It... uni....,.,..,. IIe thoo gb l thai
ee principles 1001 "l'Cf'lllcd initially are still opmning in the present uni.....one. Al>d!hal
syst em .. as inlended 10 "" wmprehen,i~, 10 cover the full history iIIld presen1
con>IilUl ion of the ""'ire uni,<:N<'. Although he co:nainly did "", manage 10 ~
himsdf to lhe complel" nm ge o f natural phenomena. ....hat he aspired 10 ...... .. an i,k ,,1 (or
1
Qlh<n 10 Slri~e 10 sal isfy. /111 i<k.-al his SUCCC"S<lI'S at'lO lOd<"".-d.
This ideal """f15 10 RIC 10 lie at Ih" t""", of Ori$ell'. f"l't""'" in d'" D.. Principii.•• Ii... ...
he ..rill'" in [he I""'lace to thal work :
E~eryone ••• who is desil'OU'l of o;orn.truc:ling out of the fln1.'Oing a oon.......1l:'d body of
doctrine mll'! use points like m...... [implied teach ings in 5Criplure IlOI c learly defi ned
(~inl ... ,,It,menlary and foundation prin<iples. in llIXOIdance .. ilh the comn>ani.lm<.'tl\
whio.: h ~ . Enlighto:n y<.>onel~ with tl!lllighl <>f kll(Mled ~' [tl""", 10:12 LXXI.'
, M. !l i"$. /lqi~~i"" .. "h,~ I' ff,'M',:"" k. K oJifomi", M' J fldd 1 9lI7 ~ r . 29. .... . ..., pp. 2~·29"
:4-H , oJ", CI I. 1;...... . 1 "",,,,,,,,..1<, a.,./ ,~ Ot"ig;... ,if GtWA C"'''''k>R!' l""" '(<lit; l "<>Iun>hio
l lni, .,.,i'> r "", I%U ).
• o"/,,,i"".• I""f. 1.10. Ir. Ikm.""orth ,
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J9
IJere \Ol! lind .., .....mgt-. invitalion by Origl'll to his n:aders to specuJale along the I,nes
his ~ i.e., "'" eslahli"unenl of certain key themes to be elaboraled upon by later
I ~. it is in the l lelleo i~ic ea thal we lir-' ~ the IOOll illnuerdal
system of Al1;iquily, Stoicism. The systematic nature of Stoic philosqlhy lies in its
perfect coeesoeress - each aspect of the system clari fIeS and is dependent upon every
other.' The ' apxlictlc ~. as r~ called the foln:Iing notion of Stoic thought, 'O
is Ihat the cosmos is composed of II - craftsmanl)' f1re~ f?ur ,,, lh,,iIOfl) !hal is also Zeus.
(/ogol .•pm"atikm). As pure fire, Zeus periOOically expiUJds and ClJllb,ds in an elemal
cycle of generation and dl.guo:talion, in \\t1ich the IWrId is restored each lime exactly as
it was befcee. since the mind of Zeus is perfect, admining 110 a1tendioo. Stoic ethics is
both dependent upoo and gives lUI extra dimt.'flSion 10 this cosmOOgy; for each soul exists
as II th:Jughl-seed of Zeus, part of the divine plan for the perfect oosmos. One ..... II
simple choice: either submi l 10 one's stlIlion in lire as divinely allotted and be happy, or
else rd:lel againsl this providential ~ and be lrilapp)'. This is the l11llIYler of
system me encounters in the Hellenistic and Roman periods _ oot II logiadly ~ve
body of doctrine in which all potential questions .., already provided wilh II (possible)
answcI". but Illlhef II vision of reality 1I1lll is speculative. the IX'O"ing-gromd fUr which is
• s... F,
~"'>fC, "Tht h Id of "";1"""""'1...l u.. Culmi nah"" of f ill"",: S<>mc Rem.to .... Sloi<
C",_ -l,hkolo/ff," ill 1M Sroit; f Di<Y, . 01. I. no. 7 ("' ''I''''' 2(l(l()~
of K...... Itd""·5.
I. E. M""",••A I'benornen<>IoJy Wi,hou, Rcoen'e : ... '1'ooHnodtnI' R..,.j;ng of II", Sl.,je '"",,"Y
rr.-1t~1 • .. ~.
in S""pmi. ", ; .kJ. "",1 of ,Iw ClJ_ _ StJ<;j~ly ftw H""~~.'k. lJltd PlJI,.,'WkNl
no, I (Spli"ll 2(01 ).
the existence of the pcrsoes ,,110 Ii", their lives according to the: dicta of such a
ph i ll~Y . Wh..'Il such perso os achM."" happiness b)' way of such phi1osophies, Ihese
systems cease to be speculative and become dt¥ft\lllic for those iooividuals, i.e ~ a; !he
only way III live. This is the ~0001 in mind. r posh, of Oigcn es he seI uuI to compose his
0 ., /'ri'.dl'i/.. - to pnwidc his sn dcnls "ith a tusie: Otdline of rwlily «lf1ducive 10 the
'good life.' It is in this spirilthall "ish us to consider the: lamS sy:,w lI and ")"$,<'" w l i<'.
• ••• •
In lhe De Principii.. " e find a seI of doctrines thal, in a manner similar 10 develop:d Stoic
phibophy. is self.OOIll:J.inal and selt~ \.lI("'fIOI"li ng. Take. fer examrte. one of o.i~...'Il's
thooOes in lhe I>.: Principii•• " hich C~l lhinks is only lIl<.'r1l.i<:n.'tl in lhal y,ork. as a
'1l)IXJlh•.•""'~ - thal a !":Cund fall could occ..... even afl~T all wub are n:slored 10 G..:,I"
This To.llion fOllows nal,....ally frron the: immero;c importan<:e placed ~ 0ri~"''r1 on tree will
(dis<;UOi.'Cd aI knglh in Il.....Jk J of Do: Pri',,·ipii., j, an impon;oncc rerogni1l:d by Cl"OWl:l
hi,m M.l1 SirlC<' Origo:n considered freroom of choice as "~lIelhing eternally grnnted by
God 10 11is r<ll iooal crceuees, Ih•.' 1 surely suct1 freedom "Ullld remain in place after
salvat ion, making llIJ..lhcr larl a possibility - for God "OO1d lll:\'eT use «.nrul"''" in
relmion 10 11is Cre-.alUres. 1J AhhtJ.ll!,h Origen doe,. enlertain other lh:o:xies. il is ollen quite
II ('n~L p. 2.13 I .... "illi,,!! '" adm il thai in ",h.:r "or\<, Ori @<TI "'''l" h• •• <1<. 11 ....".,
<<I..Ili"""l)" "ilh ,hi, ide.. hul l . 11 ful l)' " ." iO«d ,hal be i, toling • p/liloo.>phia l ,..,.ilion 011 tbc mal...... in
I lt 1""10(. (d. 2.3.3. 3.3." .1", 1'1'Oj!",.,III 19 l1i:o."...-b.. ~ ..... kmme [ p . ad .f vilMfn ~ ~
" ( ·...." d p. l <tj. " ""'" be rckro~, Ori~ ...... .,he 'hcok'l'ion",,, ~.T€>fllv""" .... ffI:T: " ill."
" Ag.;n, ('nowe! nndel'1'l..-d. lhi, <h.r""l.ri<lk of Ori~n' , lb....,hl. O' ., ;denl in hi, di""" " K'"
,, (( IriIfl'II' , up!"...il K", '" M''''l<IlIi_ \ ( '"...""L pp. n.73~ ) ~ be r. il, '" mok. the larv..r " on...." "K... to l he
'J .1. ,"..f Ilt pri"",
Copynghled matenal
clear \\tlich ones he prefers ~ilosophicalty , for eese a'e the 1hoories thai illlrninalc or
give 51 extra dimens ion to othen put forth, SlJl!8esting, as they do, a systematic approach
10 ~ilosophical thrology.
However, I agr't'e !hal if we are comidc:ring Origen in aU his roles (i.c ~ as
examined. Bit in tltis study, I 1m COl~ned Wilh Origen the 0vi5lian PlllOl1ist
~ilosopher. In tltis sense, I share the opinion of J. Annantage '1IU On Fir5/ Principles
does present a basic statement of Origen's view of religioo,'" especially since Origen
inclo.aJes. in ee I;e;ie plan of the trealise as Otll ined by him in the pence, the systematic
are ncitltn raised nor ans-.ul by holy scripture. buI which wee commoo topics of
disclN.ion in Ik lk:nislic: schoollOJlTlS. " I an:;lude from tltis., .... ...,jl .... from tlte
speculalive nature of the wor1< as a whole, that in the De Principi is we are enc:<ltdering
Origoo the (Ovistian Plalooist) phiJosopher, rather than Origen the popular lheoIogian or
homiletic preacher of his ocher wods;l. and f..mer, thai a system iJ presenled to us by
Origen in tltis k~ Orersed, it is not a systcmall: ~ilosophy in the manner of a Kanl or
a Heget hut one would hi: hard-~'led 10 find any sysll:malio; tltinker, in such a riglX'OU'l
.. J . Arm........ -n.. ~ or EloIII ....."'1<\0: Orir;en'1 Vi<.... "" Il~ligioll ond ~ioo.~ ;"
Or i~nia ,." {1<.i1\11io di l-m........ ( 'hri5li8ni Anlica 1 97 ~ ~ !'P. 345-J046.
" Sec A. s-t. o.j~" a ,"" 1M Lifr <>I'M Sian: A Hi_tory <>I_ 1<ka (0): 1brd , 0 ......,.,.. Preu
t'M ~ C1NIlpcr . , "Tho Ikllen;"'-", SdIool"""",~ 1'1'. ~ . -62 .
'" Of - . Ori[trl' ~Bg'geo iB p/liloo<>r"'itol spc<uIOlj"" in OIlier """".. ...rn u lbe ('_ _"""-"
" " John. t.... ('''''Ira (,~b . ..., ond ~I....-I>t<e . .... 11...... Gfftt" "'~ ..: "Oril\'n' , i M<f'<<l in ond ..." ,
p/lik>oophy I. not limited Iu bi. ""'"' ><:holo<ly W<I<b, . ud1 .. the Do pr;""ipi;" In t.... lre.. i.. Orr Prof"
be i. ltd by lbe upn:..;"" ' daily hn:od' in t.... l..ord' , Pnyer to di ><:ll.. tile meonin. or ouboIana: . nd to
~"J'O"OC 0 PI. ,,,,, i.. posil ion~ {in fk'~n: Aft 1:x1to"o'''''' to Mal1JPJm1t, P""" , 0,"" & /uiU Worl", p. ~ ~
N....,rtbel.... it il in Do pr;"". Ib.1 "" i, mool d.iBI _ ",iglnol, ond. n><>ol unobMhedly odoptstlle .....""
o r o Hellenm i< p/lilosopbel-.
Copyrighted matenal
""""C. ,n
· ("-"
" '~ ~ ".......11
"",pori of recognizinga S) ""'" in De "";,,<:Ipil., is. for me. the fioal word 00 the m,~l<,r.
(Origenl "!."Ill to Ammoniu s, noI 10 hi: o;:onve<led to P Ial""ism, but. "'ther 10 pi.:" up
num ber o f "hom, ...m ll'l IkTacl", and hi. broIller Plular<:h, he actually lured away from
i\mmoniw;, This he c....kl "'. haw dune. r submi~ ",ithou! a S}'SlI'lll to offer. Th~
. y.tern Me<! not be "or~ed out n evny detail, nor r<m f= of contradictioM, but QnC
The De r r i>Jciri;.•• like l'lolinu,;' EnlleU<k~, is a founding text of NeopIatOflNn;
011 In: hand _ may recognize the ccla:1idsm of this "'Jff;.,'. y.:t on the OIho.-r Mild "t'
Christian faith ll"ing the concqJI5 of P1almi'im, " nile Tn'ising these wncqJl:'l aewnJ ing
elwis/ian dnctrine " as ",,' fiJr the sake of philosophical ex pos ition. bul VK:e- vt'l'S3: he
" II. l 1lach>id. ~ ...,..." "'mil' thai /Jr rrm.:, i. - .y>lcmlOlic in 1"" '" 'h.t t lri~.n 01'1'''''''0 b'
' he ' ,ie I'-~'l'l . ...""''''", ..... ..If..." ",;", " ", ,-i.",,( l ·h.. ....... doc tri , it_ e«¢ftt" l . .......... i •
• ,pIo "':l.ol..... ,""" do.",molk 41:,," .'-( '/o, i.. ,i"" 11>o'''/{io/ ","" ,10, ('/a....k " / TrWili.",. p. 71~
M
, J. l lilk.... "l ... "' ;n~ ". II", 1 .i~" s...."" 11"",••1<0 '"' t~ ImOf:"') o r I.i~'" ;" the • i... Chaplor of
t~ r", ,~""_,~ in ( ', "..,n.-,n~i""",-." ...... 1., p.,.<'II. col.• o.i~n of AI<.TanJria: Ifi. lI'orld and iii.
I,' ",,,:>'llnd'ana:: N<o ~ Illomc l'ml ~ r, 2U' . " , I.
.. 0 " the "''Ill · ""kdki.....- .. """I .... 1<' ll d .... ;.t~ rh i~""'f'heR. J, 1>i1 1on. AA LA"'" "".•
TIl, V'''''''''' oj 't:cI..,'id, .. ·: -"""1",, i" / .a.., (;I'ft"A r~,""",.h,' l l ln;. ~y ,,( ('a1;~"";,, ~ 1 'l'11 ~
<'I'. til<.' N i,on' - l ntm<loclit..: .nd Piortu;~i llo...i"i. 1 11e Ili, lur)' " r I~ C<ll1«:f'l " r ""Iert~i.",: I'l', l ~-
ll. 1', <li"""",it", "r I"",. iblc I' ~l f'l i.n inn,K'I><C'I .... O";g<ft ·, tl>nu~ht . """ 1),0. Ro"t<ock. ·~." f'l ;on
InA 'C '"' ()ri jK1l." in Ori/(O'" ;'",,, lIq i' uho <Ii 1.<1'''''''.... 11lml i...i An,i"" N7' ~ and r", hi< ,..,..,..1
lIe ' Iro,,,,,,, ""'-I;poo>nd con<Ull ('.R. Ik>Jo .-Sl<"""'. r",,,-II<-/l,,,'''''' I'hi"'..,,~·: ,f 'S'~' oj iI. 1J<'~"'1"'<'"
j""" ,Itt SI"'N '" Orilft'l1 (Nc" Yrd , Ihhd I 'ni, ..,.iIY Pn.. .. 1001 ~ and A. T';I"~ili. , ,lot: /)"':lri", oj,1tt
....",1 in ,It" Ih"M1t~' ''/ f'I",i nM' "oJ 0,,1«'''. l """'ct I. 1'1" )_u
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"
Th is critical spirit is whal eharnctcrin:s Ouislian Neoplatonism. as opposed to the
oonciliahy efforts o f 'lO many plIgafl Neoplalonists, like Porphyry. ~ were concerned
witl1 del'Kll6tl iling the '1Iarmony" of PIaIo and AriSlOlIe, for example.l l PIOOnus. m the
001er hand. ;5 ralher close 10 Origen in his critical approach to his tradition. n but lIS L.
Siorvanes has lK:Clntcly observed, ~Porphy l)' and lamblichus, rnther than P\o(inus. were
Ovistian soeces, though 011 different terns, ThaI which he foorxl ~ in pagan
IN Principiu is a worir. of systematic theological speculalion inspired by the 1Iffd for
cri tique.
As we haw seen, OIigen fotnI in Gru;licism ~ invitaion to aiticill: the
Marcion. Valertinus, Ptolemy and. of ceese, his qJpJIleI~ sirrgled oU; in the
I.
>a 1:1«<_ . "OriF" ond E-'y ( "_ i.. Ph...,II.... Tl>t C-':~I nf iii. h<l,. tol<ollY,WIn C
K..""",ieuer, Pel......., ed.• Orj~1t t>/ cfk~ia .. W. 1+'",,1.1 """ Hi, IAg«y. pp. 352-3H. l lilklrl
W.l ~
moka & . imi.... commrnt in ~is oonIriloulion 10 tho ""'...... p . 216., ''' 0 211, It. 3.
" S« L Srn....., Proc/n ' N_Pla'<»tic PltiltMQplry and !ku "",, \New n. . ...' Y.lJni~'y
1'fno 19%). Cbopl.. l .:lCdion I. '1lle N«>-PI..... ic CUlri<uh w ftJ'. p. lIS.
>J While ... ho le in Pl<loi...... ond l'<>C "U)" com l<r....,n ai,ici_ " r hi. rewred
~..".,. _"hly 1'1010 in f,,_.. U . I.n.17 fT. Sec -'"" Oillon, in o.-;g.1I at .-l 1na/JdTia; If;,
",,,,1.1 aN fij, U 1l</<.,. p. 216.
" Sion'.... , P,.o d ,.., p. 116. iii. poim ...... is simply thol l'<J<phyry ond lomblk h .... in Ihti,
..r
mainlenar>Ce \be "hormonyWor 1'1110 Md AmlOlle . al.t>lis/>N II", paedeuli< tradition or ..."jo:h ......11..
mel other I..... Neopl..""i... ......, tM hei.. ond "pholden.
Copyrighted matenal
Commentary on Jo'", . " "'la:1eon.2l In lh!: Ix /'rinci!,ii.• , hl;Mever, his goal was IlOl to
simrl Y refute do<.1ri.....' S to " hich he Wlt'i "f'PO""d, but I<Ilher 10 o ff...,. an ortho."',x
ChrTslian alternalive 10 the q uile sophisticated sysl<:lTJ!; of his Gno5lic opponents, aod
llJ.-reby provide onhodru.. C1lristiunity "ilh a .'alid, imelloctually sophisticated 00Ul~"'" 10
lhe ptll.1icaJly ingt.'lliol.ls.. bo.J thl't)logically ~ systems o f the GntJ;;l ic$. 11 is 10 an
explicat ion o f the speculative edifice of the Dt.' Principii.• that I now tum.
T/". & « ic .'ilruclr""~ o{ Ori}!e" 's Uuil'l'r.I".
The fi rst of Ih,:SO: principlcs. the Father, is a ~ect ,.,ity. complcu: lIl!O Himself.
and Wilhoul body - a purely >piritual mind. God, es Origen wri tes:
mO<l not he thoughl to he any kind of body. nor 10 n ist in a body. but 10 he a simp~
inld lcctu:ol e~ist"""". oJmininll in hil",elf of "" addition whale' .... so thai he callIIOI he
b.:l ie-l to ha"" in himsel f a more or a leu. bul is Un ity "''''''',, ), or if I may say.
On,,,,,,,. ['-"''''''1 tI>roolghout. and the milld and foont from .....ich original... . all
intell.,dual e,i..cncc or mind. "
, . C,....., ./>I, 2.l t ,Illl ll',

,. tk 1",,,,,. IJ ,6. tr. ll. tl"" ..,.,h.
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45
As A. Triro! iris ellplains. the Father -eoes noI panicipate in being. He is perticipsted in
ralOOr than panicipilles . . . Despite Origen' s abstra:tions in determining God' s essence.
God is oot for him the impeoonal and inactive fllSl-god of !he Middle Plalooists and !he
One of Pl<:tinus. God is for Origen a pen;onal and active beif@.":· Since God !he Father
is, for Origen, "personal and active," it follows that ~ exiskd with Him, a1Way5, an
entity ~ ..nich 10 exercise l lis intellecrual act ivity. This ertity is 0Yist, !he Soo, the
Logos, or Wisdom (Sophia), of God.
me 1he begiming of his ways for his works. l ie esmbIished me before lime _ in !he
begiming. bebe he mOOe the earth: even before he made the depths; before the
fountains of water came f<Jr1h: before the I'I'lOUIIlains weTC settled. and before all hills. he
begets me,·1l - Origen proceeds to show how 1he Wisdom of Proverbs is idcoltical to !he
lojps of JoIln's Gospel. Le ., Christl f Using !he \anguage of St. Paul (Colossians l:I S)
he refers to Wi5<bn ll' the MFirstbom," lIfId goes 01\ to clari fy Ihal. like !he Failla". this
Wisdom is also witholf: a body.29
"onIy_hegonen. monugenes) _ implying,

M
lIS it does. that the Father Wll'I at some point
wi thoul Wl<;dnm - Origero delocribe. Wisdom "" being etemal ly creRled by the Father.
.. Trtp~iti•. n.., lJ<H:,riM of 1M SorJ j~ 1M 11taM8~' of "Io,i~ • • OM 0.;_ , P. 92. I ",lIy dill«
11m: ' rom Tripulili. in UIlIl I think it it ~Iy Uri,..,',IO-Callcd. M-...,.,.iom· thai allo w hi , ~m<'Ii .c
",,.;,,,, of. d)-..ic. oct;... , odIoc:.llo ~ in his ...itinl-
" Qu<~ed h) Uri, ...., IN prj"". 1.2. 1_ fronl 'ho SqJI~inl (LXX). Tho _ I.. ion I quoI c " by
Sir IX .L Iltenl<ln. in TIt< S"p'IItl1C;n' .. il~ " """'"""" C",,,l aM E"gJj.~ (I.....do..: S. .." ..ll1ll@.-" "' and
SoO!I 11' 1, repriol , Hcodoicboo I ~~
" Ot prl..." 11.1.
,. I,. I',;<te. 1.2.2.
Copynghled ma"lrIal
",ho ",as rom iodecd of him and draw.! his being from him, but is } 'Cl wiThout any
beginning. .... ooly of dial kino! "hich "'" be distinguished by periods of time, but .........
of that 01""" kino! " hidltIM: mind alooe i. wootlo contemplate in itself and to pen:<'ive, if
J may so say, ",illl hare imelka and "'a....n. Wisdom. therefore, mllSl be belie,"" to ha'l'
been begonen IM:yood tIM: limil. of any heginning thai we can speak of or uno!c'nland...
lie goes on further to dc<.cribe Wisdom lIS the concrete express ioo of 11M: Father's mental
adivity, " hich he cal ls Ilis "im:Jge."" having staled e:-i ier tlrt W.....nn "cwliins "illl;"
Ik.'t'i<'lf hoth the iM.'ginnings aod causes and species of the \lhole cre:;tioo."Jl Origel}'s
idea o f Wisdom (l Ob'OS ) ht.TC is 1I11ile simib" to PIotillllS' OOIICept of lntellect or nou.<,
C(ll ~ng their sIl;VC(J edoca tional hockgroonJ, and the lik<'lihuod that the Orig.:n
dc>s<:rb.'<i by Purpll) 1)' is idI.'I1ticat witll our ChriSlian OrigL'I1 (lIS we have discussed
atxwe, Chapter I k tllis CUITe;clOll<k.'IlCe bt.1 wCt.'I1 Origen's Wisdom (logos) and P1olinus'
1111<'1 1<....1 (Nous) s1... "dd noI he surprising.
We also discussed (Chapler I) Origcn', fiW11iliarity willi \'ilf1(J,l'; Mi<1l1e f1atonic
and NC0l'y1hagorean thinkets. One o f dJest': thinkers was Nunlt.'I1 ius of Apamca. " hose
influence on Clrig..'11 is eWIt.'Ill on our thinker's e~p1",,"iun of the relation of lhe Lceos
.. II.-,..~. 1.2.2.. tr. tlo"""" ...II.

" II.- ,..;~. tz.e.
" II.- I"~· rzz.
" I' lot in.... f n,,,,ihh.• '-' .7'1 If.
" h n. H .7 1f; xe .J>o 5.2. t.
47
both 10 the Father and 10 hoolanity. In a passage of the De Principio. q uoted by Sl.
The Son. who i.'l the image of the invisible f adler. is not truIh when a:mpanxl 10 the
FBlhcr, buI in rei",""" to ""' who are unable 10 ~;~ 1M Il'Uth of God almighty, he i~ .
shadow and semblance of the truth.,.
This pessege is dependent. as I will demonstIale. upon an earlier fcrmulalioo or
Ntnenill5. where he retcrred 10 the Mcraflsman~ (d.'miourgos) of the cosmos as an
"seccod god"' ~ I..ogo$) as the Demi ~ or crealor_god. lI In his Commen'ary un
John Origer! writes: ''Chris! "' in a manner. the demi~ 10 whom the FlIlher says., ' Let
l~ be light.' and ' Let there be a fmmwnent.' But Oris! is demiurge as beginnif"@
[arkhe]. inasmuch as He is Wlodxn..l9
Let us cornpare Origen's stalelt1elllS with FI'IlgllletlI 16 of Numenius. where he
establishes a dislillClioo between the Sl.'COl'll god (the MDemiurge of Generation") and the
first god (the "'Demiurge of Being"), corresponding to Origen's WMom ( Logos) and
Father. !tSpOCIi~ly •
.. n . pI"'~ qOOlcd b) Jerom. tin Ep. ad .f.i,... 2) c:om:,pond' IO lho< I.... cwagnoph or I),
~!..." 1.2.6. in Rur. • Lilli" 1ran,11Il""'. A. Bull.""""h point. 0Ul, Rutin... h...llCrN lhc ori~i ".l in
order 10 p<eoer\'C Orig from eton<kmf>oli<>n l BuI_ h, It" a.. Flnl Pri1t<"iple•• p. 20~
.. So. Jo:mme, Ep_ aJ .f. itu . l lqooting Origetl ~ It. nun""""",,, 0.. Fi'l/ l'nlOCjp!u, '" 20. n, l.
" N........ i..... f~ 16; J. lIi llon. 1M MiJdlc Nnl"";$/>. p. 369 . 11 it Ij~dy IhIIl f'l"""", iut is
heR IOIIowing PIIi lo, Sec D<t oW 5.22; Trirolilis. p. 7.
" AI!>in... held (he ..... , ie" (ll jd~.Llfj,l ~. 14.3). I~ ... he is noc memioned by I'o<p/Jyry ..
""" .. r lho<~i"~ ~.J by Ori~"" . ... it is ~ liul, I' " Orill"" is innom<:<>d I><n: b)' f'lu"""'i....
, c_ ..., J1I, 1.22. 11". A. Menzies. in 1M AlIINl'kt,,; for""n, mi. 10 IM idlipn: ~
PulIliohing t· ~ ' 9 7 l. .."..mc ~
Copyrighted malarial
(If IIe;ng ", jJ1 re ,he Good Ilself ~1"mi"urRo.f aUI<la,l(utlw n ]. lhis king inl~ in hi.
~""""'. F<>r lhe Second. heing double. Cf<'lIln hi. 0....." form and fie C()';Ilk'l$ 4' " t il.
Ori..~'1J. lilcw ise. un<J,..-n;t;Inds the r.", god. the FathcT. ao; a ..... holly COflI<.mpla1iYe"
('1I\ity, ''a simple il1l<,Ik.' l1w l exisl..n:e,"" ll'i we ha..... , seer! above. The secood god. then.
Origcn
expres ses lhis idea in Ihe f"lIo" ing pos.«agcs, pre!><."fV<'lJ in Latin and Greek. "ith "'31) ing
dt.'J?A....'S of accumcy;u
Our SaYioIlr is ... !he image of ue li~l of \he in."i<ible God, \he Falher. heing lhe IMIt.
" hcol COIt'Ii<.k.'ml in relat ion h' lhe FlI1her him...lf, and the image. "hen """"idem:! in
A """'. .. ge preser.'ed by 51. .Jerome. ,U included in lhe Rufinus ' If''"dINalion:
.. N"""",i"" r.,.,....... 1 ~.~-1 2" 11', IJ;I~ ... in 111< l/idJlr /,/",,,,,;,,.. r , 3MI. s.., 41.., l hl ~ ..••
1"'1'<'" " l, ,,~ ,>< ond hin;'y, l',.uom< of Pl." ..." Inl1""",,,, on l'.-ly (lIri"i..,i') ." in G. \I ~ . "'L 1M
Pltil",,,~"'t ;n Clt,i,,;,,nil" (RO) .r I....;',,'. or l'!Iiloonrhl '.I -e<"lurc Sorioo 2' . 1 9I1'I~ 1'1' 1>-7.
• L>r pr'lO(, 1.1.6.• II', Ib..,,,,,,,,",,.
" 'I hi, "'(;..><1 1,..lr i.",~ I<> b.: ""nt"'cd " "h 'ho •• ><><1 · n. y...... l lo in. " " prl ' inu 'h .,• • u..1
fiN ....,n,iooN by 1'1.1<> 1/1.". ~1'It> ~ ,\, I'"rrhlry " .11 bIIcr ..plain lin /'.,,," _ l'r.juI><nl . 1. ,hi> dcmi"'l'ic
"'(;'.><1 1,,,,,lr ;. not "'1""1 '0 ,ho< ( ;';"><1 " Ik y,- t Ik inlJ." "", n "prior h' !>oin. " l/>m<>MJi<r'I); cr. J. t>il~ ...
l.P. G.._ ... ,~'n>pl"',,nic rltllo",,"'-," Inl.....htc'''''· R""""I<,llndiONJO~"" 1I",",,0llllXJ.l~ p. 201.
" ~ !lul'''''','!'!h. On /-1'-" r"" dpl... 1'1'. 19-20: ''''' r"I~"" in~ ,11= quo,,.,;.,,,, ",,,, (rum hi,
tn""I. ,i,...
.. J)r pri"", 1.2.1>.
God the flllhor i:'I lighl inoornprehensible. In <;OITlparisoo with the fBlhcr, Clvisl is I very
.."all brightneu, though to u< by n-on of our weakness he ......,s 10 be I great one."
1h:qJhilus lh:d facilitated his wndemnalion lit the eo....cil of Ale>;andria in 400 AD .:
Ptrhaps Drigen deliberately lIVOided the term mimbh so as not to he charged with
exoessi\o'e PIatonizing. Nevertheless. his dependence upon pil£JlIl philowphy was
escape the implication !hal the Son - whom Origen clear1y ~fer.; 10 as Demi~ - is
coo.'Iidered by Origen an imitator of the f ather in the acl of ll'elllion." further, s rce it
was lIIl established PIalooic doI:lrine that a copy is jess real than its ooginal moxlel'"
"Theophill,5' interpretation ofOrigen's SIale!lJer'tS is not entin:1y ~
"St. krornr, £p. oJ A.i'N.. 2.

.. lIu'......-...th WO'<id<.. Theup/lilu. ' f<ormulalion of on....·• doctriM u~<d P, Fin,
Pri""ipI.., P. 20, II. I). A. l will """'Iy . xpl li n, I lhink ic is possible thal Theophi g ' lOnnuloie...."."..,.
rnl'- be "",,1Iid<nld Iqely aa:u .
" The<>phi lus. lp, S, "", (.len...... £p. 92).
.. Cpo PIalo, Ti"<HN' 29a-t> IT.. Thi. pasoogo ",.. ,'" ..... reo or numerous cosmoq ios tidn 10 ' hl c
of N..... n;u. - . indood, Ori~,,".
.. Seo, for 0"",,*. 1'\aIn. R~f'It"'ic 1(l~591k. I p"'Slge ch.. "'.. c........"'" of this doctrine
""""'1 1'1..""i... ,
Copynghled ma"lrIal
50
nil: Ihill! - ' I:N principle of the: divine triad is !he Ik~} SJljril . " ho "proo,ed,
liuln tho: Son llIld is releted to /l im as Ihe Son is related to the Falhcr...5<l Here is OriJ!.l.-rl
c.\ plaining the stilUS of the II00y Spirit, in a pussage pcsevcd in the mginal Gn.'ek.:
Thoe God and Fathe... who holm the universe U>geIher, is ....perior 10 ev"')' being thal
being I=; than the Father. is superior to rational creatures ak_ (for he is second to the
Falher); the Iloty Spirit i. Slili lcoss. m dwelh wi"'in the ..inls abne. So \hat in this way
the Son is mo,,' than lI.. t t>r thc: I/oly Spirit, .-.d in tum the flOW"" of the Hol y Spirit
This P"''''''!'-'' "xI""=""I quite ck....ny Oli go,,,", ouhordinalioni..... y et.... J. Dilk", p<~nls
o f his day offeml no ready "",,,e.'. In his l'1aklrlic-deri ved schema. Origen
"ll'I pre.ernN with a third principle " hich "as pr«isdy not Sou~ but Spirit , and Soul
and Spirit "= lharply di~i"l\ui<hed in the tnldilion &om .. hich Orig"" s,nng. going
back \0 SI. I'aul. 1".. hUKi"" ~~m<J cookl no! be re:sp<lffiible for all thal had soot iI
,. lrip.~i';" . 1M f )"."lri_ <>f' /w !'"ol i. ,Iw 7""'''I':~''if Noli."wOO Ori,.,• • p. 94

'"in,
.. h ",,,,,,,,, ,, I" _ ....,, ~ " . lkllt<,,,,,,n h. 0" p,;""ipk•. 1'1'. JJ..}-I." " p. ) 3, nal< 6, ' 1>io
(';Ol~~ io "",inN in .Ilt I.•,io ' <1.. i'"' or Ru fl ""., Orill'' ' V.n • Icn,'hia ~. p1"""k", of ' he ....u. of
,he II <>~ )' Spiri' in Co,",,,, C~I, ~", 8,I',
51
Mthe cost of incurring the Platoni$1 ltp"OOCh of splitting up reality like I had butchtr, nol
'" lhe jo;n~"
And he adaped in as rigorouo;ly philosophical a manner as possible. Indeed, while it was
quite oommon among Platonists 10 refer 10 the third emanasion from the One or First God
as Soul. nooe ",fernd 10 this mlity as Spirit. Origen wes left with the further problem
that the Gnostics had already used the term spirit (ptleunra) to refer 10 the ontological
SIlll.U$ of the "e lect," or those who are saved by nallR.' J He solved this problem with a
formu1lllon believed (righiI)', in my opinion) by Dillon 10 have echoed down the
centmes, finding expnssion in Pmclus, aOO other later NeoplalonislS.'"
Yet the Spn. for Origen. is not merely a problem !hal needs 10 be solved in the
COllleXl of his Christian-Platonic schema; the Spirit aIro maintains a moral dimen'iion, ll'i
II. ~ 10 the exercise of fr=Iom. whith is the most JI'"OCiou'i gift of God 10 lI is
l'lllionality. the lioly Spirit ~ with free el\isler(s by virtue of Grace frharis), which
is the dynamic elI~ion ct Ood's Providence (pronoia).
God the FIIlhcr best...... on.1I the gift of uistmce; and • panici"",ion in Orist. in virtue
of hi' being the WOfd or fea.'IOrI, makes them rational. Fmm this it fol~ thai they....,
wormy of pr1Ii~ or blame, because they are capable alike of virtue and wickedness.
" J. DiI1<Jn. ·'IJ'I'i,en'. Ooctrinc of the Trinit, ODd Son>< IAtor Ncopl.....ic l1>oorics,~ in D J .
O·M c.... ed ., "'~_j, ..",,", e M/";"n TIr<>.K~' (Albony: SUNY ""'" 1'132 ~ " 22.
" A. Dillon . 1"" ~nj~ {NmpI"t""/I_ 0"<1 ('1tT/,,;an "",.,hI. p. l(I~
.. IbO:l.• pp. 19-23. 1);1""" bowne<. don no! bel ie "., III. III.. formul. ion ori~in.ed .. itlI ()ri~en_
sa
The fllIionalily graucd by Christ serves to make !lis creanees free. and It.:n:fon: morally
responsibk- f~ It...~r actKn; ill life, Ilul it is t/wuugh the Spiril th<d r"l imal bei"l;S
"ill ~ly ~ "ith God. in the grand ~ of existence described by Origen in tenns
of multiple <NOIL<, Iv a discuWoo of ...hid! "'" ",ill soon t..... But first " C m~ explon:
the gcncrnIion llIId primmj ~1 subs~ of souls in Origcn's scbcma,
T/I( Pre~xi.• t"'II;" of.';""'.'
calls 'OKik' Ll<I MA lth".~ Ori gen speaks of the Iogika as bt.'ing created, they l'<eJe nol
cn:-dtro in time. Crealion "ill1 n:'iJW to them means thai they had a beginning. but r'<Jl a
,.'mporal '~lC .. 051 Fun'...,.. Origcn explai.... that the number of lho.-se rational beings is
o f G<'<l. , ft...-e is the conttll\la"SiaJ "",,<age (pn.'SCfWIl in the original G rcc....) " here Oigen
expresses ,his idea:
IlUrnM of irM lIiF"l bcin~~ a' he could control, f or we muS! maintain that ""en the
" 1.1" 1";',. ". 1.3.1. or. [lui""" ,...... p. , 8

... 1M !";....·. H .J. 2.\1.1 .
" l rif'<>lil;' . I' 9-1
"
power of God is lin~e. and we mUSl not, under the ~l of pra" ing him. lose sigh! of
hill limitaliom. For if the divine I"""a" W<:re infinite:, of necessity it could II(]( even
I>Ildemand itsrlf, since the infinite is by ilS nalu~ incomprehensible. lie made l~r"",
j ..... a'l many ... he: could gnI-'P and k~ in hand and subject 10 his providence. In ,he:
same way he prepared j ust '" much malte< lIS he cou ld reduce to order."
This p"'sa:.."" in my view, expresses Origen' s SIl'lll'8 sense of tunan-divine co-coersnorc
God and rn.n..uly ee linked ill II ~ip in which God ldlieves Ilis divine sd f·
explore lain the characler of this II'lIIlSCmJence in Origen's philooophy; for now, I
.imply \\ish 10 poinl to h.. sense of Iunart- diviM im ma:y, lDl the risk il ..,p1..... lOr
God as creator. as well as for ·world-his.oneal" iIlInanity. '· As for his assenion!hal God
is responsible for crealing maner, this is 001 an original Orislian idea (as migl1! easily be
asso.rned in 1igt1 of erea/io ex nihila dogma). I:U is traceable in the PIalooic tradilion
back 10 Eudorus of Alelwdria and !he ChalJoeon Oracle.I.6l

oo
This m~ conmnillllUSlll'SS of God and His creacioo is explained by
Origen in the IOIIo1mg rn;rner:
In .. . Wisdom ... wOO cva" e~;slcd with the father, the Cmttion was alw~ present in
form and outline. and there was never • lime wllm the prc-figuralion of lho:Ie things
which hereafter ",no: to be d id II(]( exist in Wisdom .
" F,.me<M 24 (Koet><hau ~ .... JMlenOfIf\h. p. 129.

,. I will.""""" this lhane in d<;u;1 below.
.. "'I. ,,-.Itt" of Aphmdhi.., I~ 1I" ..""Ii.
_tap/f}~inI <:om_~",ri<l ~9, I IH.,._ ~
., 0rtJ<:~1" Ch alda kd, frap><ftl }4 (.... Pbiooes~ S« I I.., 1'1I110. flt "Pif. 26.. 1; Ik~•. 21.1 041f.;
..... Tripol;,;•• p.1.
II is prohal>ly in this "ay 11Ial. w far as our weal.J1e'<5 a lk,,,s. "e shall rtIlliMlin a
<:0<:1"",,,1 "ilh him nor "" 1"': "'..... hand lhal he lurn.:d 10 lhe "nd Of~n.:"l ion 10 00 good
"ht.-n ... ILoId done no'hing good h:f<n. F...... lhe :<ay ing lI1al i. " rinen. 'I n ,,'isdom ha'Il
l!lou """'" all thing•.' is a lrue one. And certainly if ' a ll Ihings have been made in
a pre-figuratK>n and pn.-formalion, eose Ihings " hieh afl"...."",h ha~c received
sub.ll..n ia l e~islencc.'"
Here, lIS elsewhere. OrigL'Il is dL"""> indcblcd to Philo Jud."ICllS. whose COOCL'P! of the
l<>g'" St.'M5 lIS the ~ ...Id Ii,.. Origen's fonnulalioR; in the [k PrirK"ipii.• . Like I'l1ilo.
n im as me miOO or IhooglM of God. nisling in God from all d ...... fty. Scu-ond. lhe
lhe malenal uni, ........ capable " fbeing conceived apIIfl from God as an tnCl\>C1n,"'1 of II>e
" ill,,,, " flli. idea\.• '
.., I'" 1";"'-. 1 ,4,4-~ .... ll"'kN""h. p, U . r... " ....... i...~;ng r.le 0.. ,..., I"' >blo:m of ,...,
"""'01;,.. of ....lIer io MKlJi<: Plal,..i< Ih,...glll. ' « H..o. T1>o:."a<'IeII. "'l1Ic Urn,.,;,.. or Ma'l<' in
"l on;" i< ( h,.. ,;<;.." io J,Il. T......... M. M*,,;l.. ed.• (;"".<1;01.., aM I",,,,, PI<J"",;, ,,,, 1""_ •. f ·;t<......
M
" tOJ fo u ( iI 't....' SOciClJ of t\;I>IK:al 1 ;I<r""~:rooo ~ 1'1', 1· 17.

.. TripoI~io . p. 6; PII;k,. fH "Pi!""';"",•..ti 4,19 n:
Copyrighted matenal
ss
These ~~ acconIing to Origen. are the pre- exislenl souls, the logita. COI'reSpOllding
to the logoi spermmitoi of Philo and the Sloics.
Yet unlike the Stoics. Origen did rot hold a medlanislic ,,_ of the logik".
While the Stoics believed !hal the existence of all souls, lIS logvi or tInlghts of 7£\1S. is
pre-determincd, regardless of their assent {suntala/hes;s),'" Origen held that the li't:e
decision (or 11Q() of the soul shapes lIS edserce, opening ~ an historical space in which
the penon (llS self-a:nstitulive reality) becomes possible. While God intended for this
self-actuaI ir.llion of the soul to take pliu in COOlm~ion with 1Iim. the souls, <U of
bore:Iom or weeriress, fell away from God and punued an easier path.61 Yet Origen is
optirnislic eva! in the face of 011'" fall, setting him apart fium the Gnostics he opposed.
rrJhe caor;e of the withdnlwal [of sou ls away fi'om God] will lie in III is, thal the
movements uf their minds ~ II(]( rightly and worthily d ireo:;te:d, For the C reator granted
good lI>aI WIl$ in them might become their own. since II was presen<N by chei. own f=
will; but sloth and welO'in= of taking lroublc to preserve the good. cooplcd with
Now UI wilhdraw from the good is nodIing else !han to be imn lCfsed in C'\I;I; for II is
.. The no,ioft or •....n' " ,,~nt<J/Qlh ..i. ) is li t"" «tile. of Sonic coonM>Iogital "'h ies. ...«XW Ii"" 1M lir. ,...",0<1I<",M hy 1M dei'Y. hi '''''' to , .. ill "'"
ohIn!" lire; will simrIY be m~ ~1 1hr lime. Ori~.... howner, ~i<wed lhe "jll i~ or
"",,1' 10 c:~l .. on "'c:rci'" or di.i""l, ~c:d frudom An<! allhoup ouch a I.d of ,....,.,llc:a a
ran a...ay from God, io Orig",,·. r_ ulation it ..... Ihr POO;liu asp«:l or generaling a hilltn<y in whidl God
i~l<:racts ...ilh ond in' ll\lCIO IIi. ""ali"".
•, Origc:n i. ""'" lIdopIing ... idea . uI!-J"'Ic:d b, Philo in hi• •arioo. - . - Htrn. 24O; Gig , 12;
s-., 1.IJ1 IF.; Opjf I6&: ,.<»,. C, 1 ~5; Ql<. (~" . 4.17; QIo u . H O; _ aloo CIud,.id<, wdy Clt, i>l;,m
TIa<> _KItt and 'M Cla..kal Tr-aJ" i<Ht, pp, 84-8S.
certain thai 10 t.. e~i1 m.:ans 10 t.. lacking in good. llencl: i1 is lhat in ",hate~ er degree
(>II<' d.di ....... f.oml"" good. one ~ illm ., equal <kg...., o f wicked....5- And ""
arfl"l'~ the Creator of all things ol>IaiflCd certain seeds and Causes of ~...-ie1y and
divers ity, ill ord..-r thal. lICOOfdillg 10 the dj~enily of mi...... thal ;., of Illlional beinr ...
he mighl rn:lIle a .... ',..ld lhat was . ,..iou. aoo diverse."
In Ihis n:mari<.ahlc pas."3gl', Origm is affirm~ the ro-opernlive relationsh ip that subsists
lI im, God resp"nds instead h)' creating a ""rid that is as div~ as tile souls lilt fell
l 1<:re Origen's admirnblc hl.nnani.m is must evident. Human freedom poses a
threat 10 God. nol because hllnlUlily is greater than God. but mlher because: God, in a
must di~ine "'11)', imrwted ahsoIUIe fnxdo:rn to humanity, placing Himself aI ri,k, God ;"
L..,.,.,.tially a =t"r - I/w Crealur - ,,110. in Ilis aL1 of cn:ation. <JPC.'fI<.'Il the possibility of
being .lo.:prived of lIis cre;llion - and terce lI is esseoce - in a m<We !hal is at once the
ullimale act of love and of divine 1'O" l'f, as realized run;n:lciy in the Il1CaIl1al ion of
Christ tl'o: I.ogos. As J. Macquanie e'f'lains. employing lIe~..m ":rrnin"lr~':
.. 1M pr;lOI:. l'U. II . llull"",,""h.

.. 'I« ...., 11< prilOl:, 2.l .2.; 11< '''-a,i,,~ l .
Copyrighted matenal
What constitutes Being as God, as holy Being 1h.aI lli~es itsel f and demands oor
allegiance. is prteiscly 1h.aI it does not 1131her itself logdher .... ~ immutable: Being but
thai ~ goes out into the openness of . world of being!, " wOOd of dlange and muhiplicity
and poo., ibility. We lalk of 'risk' because in this pl'OCtSS Being could become split,
fragmented. and tom within itselC"
Sucll is prteisely !he risk of ee Incarnation, as well. As Maximus !he Confessor taugllt.
and as we shall later discuss. !he Incamation would ~ occurred ",hcthcf or not
1unaJily kit no M1 (the MXl5e: of God's crearion being the mlltUal transferen:e of
nalurl:S).. ' i lowever, for Origet\ the ' success' of the tncamalion is dependent upon
Ilumanity's accepCllnce of its "Ood· ITIlI.Mood." whicll r=jts In lW1 ' incorporeal'
exislence.70 Origl:ll left open the l'JU'iSibility of a second filii (and, ilJdl:,ed, of inrtunJer.lb1e:
fillft 1aI1s - Ilis doctrine o f absolute freedom required it);ll whereas, for Maximus, the
~ of !he hlrnan ego by the divine presence precludes llI1)' lirlIer fal ls. n
.. J. Macqo' l ie, P, j""¥H" Df CIt';6tian TMDIoIO" oooond edition (Now Y""': Charla S<:riI>n<r' ,
Sons 1977 ~ p. 200.
.. L. 'ThunbcrJ, Mmr afJd 1M Ca, ,,,,,,." 1M I'i6imr ofS'. Ma.oi",." M C""!t" M, p. 80,
'" ~ v.I"'''''' 3.6.1, H, 10. 1 w Oris<n ",fcn 10 • pure spirit as being ina>rpm:al, be do.....
nnt ....... thM it i. OOIIl'klel) ..i, houI hod) inc<Jll'O"'O.lil) "';'h .. g. rd 10 ,tic trealed beings <1<""' .
_....,. af. n.... eIIIetc. 1ond in. ;'ih!e .... W'C <OI'CC'i.ed onl) hy ,be rnind'"(Tripolili. , p. 1 07 ~
11 C_ I,,,n/tlly "" R-.. HO,IJ: M... rn:. d """,r " 'i11 sholl al...l" ...... in in
..... ,.,..il>lc lOr bim .. 00 IAlcifer, _ ing '" . he ",,_
ral"""...
Iurn. II
a f hi> glo<y, ond ""'" moe in \he
moming bee Dr ,he light or knowledl!", 10 be """'Ied rmm hi, ""'" g\o<y MId bc<:<>rne <brt<IIClI'
bee or \he ,,. il ...hidl he ~i.ed . And to him """' "'ithou< llain from the dny a f hi< binh ond
d lled i'" """""'im ond li. ed in ,he mid<t ..rthe net)' ond ..... <Iolhed .. i,h the <nI i.. ..10m.......,
of the . ;,-, in !be porNi.. o(('", d. ............ "" .......hin i<h cou ld """'!"ft. IIUl IM.., miQllilie•
........ f,... rod in hi", ond be .... u.l r""" ,he hn wo to ,tic earth . In ,be ..... '''") i, c.. rome 10 pe_1I>0I
i n ....... ~ . ... . l.le ......1..i", .rod in ...... 1""·... dqru .. r pafc:<linn " f the . in..... i1 "." llli l1 ex"., iell'" •
r.II, o..-i nl to ,be r. . tho< . in,," i. """",,,""!eM(cr. T.r, Sd>ed :!0(1). I"""""". on,.., Iller in Ihi. .......
goes on to explain how God', ""I"""le 10>'., recipro<Oled by the rcdeCft>ed _ I, will p<e>r.... onother f.1I
cr.
('.10.1'; alsD krome, Ep. 124, Il~
12 Cl&t>fW" Dn 1i_ I,dlf' l .n ; Thunbe<g, 1.1,," " fJd tM (""'...... p. B9.
Copynghled matenal
58
Tho: only ra;""fI,,1 creall~ "00 esceed the fall and remained ",ith God is the
"soul of Cl'risC.;lj l his ir<lividual <OIJI is irdi<:3l:~ of the inlended fumion of uJl ~Is,
i.e~ Itl f'l"VCaI the divine myslc'I'y in unkjue " 3)'S. i"",r... as the lT1C3ning of this myskoy is
deposited within them. as lhcandric poIL"1lliality. 10 be drawn oul and revealed IhrolJgh w.
op crsrion with God." As Origen .:.\ plains, the :<i<.lul of ChriS! "'lIS 110 ditfcrer. from thai
of any of the souls thal fd l ,," ay f,un GOO. fUI" 0"isl' 5 50\11 ~ the same poICnl ial
for com mun ion "illl God a<; 1M of all other souls. What dislif\toMcd the soul of c..1ri<l
from all otheTs _ and " 11.11 ~ Him m.n falling ""'ay _ " as Ilis surn:me act of
fiI."C choo,:.:. '0 remain inlll1\.'I1lC\l in the divinity. I Icrc is Origo.." cxplai'!inll ~l" ,~,,~'":
It cannot be douhled thalthe ""lure of 10,,;..", ) sool "as the ... mc as thai or " II souls;
OlhernL<.e it ooukl ool be ca lled a soul if it were not truly ooe. 1M s i"", the ahilily 10
cOOosc good or "",it is "ithin the immedialc """,h of a ll this """I " hid! "'d ongs 10 O m"
accordance with lhoe immcm ity of its love; .t... ~ It bl:ing !hal by fonnl'l<e<$ (Of 1"''f'O'''.'.
im""",,;!)' of an« tion and an ;nextinguishahle warm1h of """" all suscflJ'tibility 10
change or a llerlll ion '''IS desl l'O)cd. and whal formerly depcn<k:d Up,," lhe .. ill ..as by
in1llJl:flC<' "r long cu.,,,m changed inl.... nallJll'. Th... "'e mllSl bel""'e lhal ~ did n''''
in Ovis!: a human and l31iooal sou l. and yel no! ..1J'lX"lC thai it had -.y .....cepl ihilily l<\
or possibility of ,,,,n
" / -" prilK. 2AS.; lrip:~it;'; . P. % .

" / -" pr;..... 2.9.2""
" / '" prill<:. 2,6.5. tr. 11" " ",,,,.><110. Thi, f>a"""t'e "'u:e.r. rio,. "' ..... , II "",I• .., ..,cd. rhci,
in'en", k"", ..r Go..! ,.il1 pn:,,,,,,,,, li><n, r.."" _~h", roll... Ori"", < ,p1 i<id~ io (""",.. , R,_
S, ID,IS. It... ~ h he c..-l'" " ITc"'" , .... "'" oJi"',") . lOle,,,,,,Min the SMJ><".n ... \\ c hr. n , bo ", (lI<OIe
~,
59
So what beame of all the oCher souls \Om. in varying degJI:es. fen away fium God? We
have already seen that God fashioned this WOfId in acconiance with the multiplicity
amorrg souls. with a v;",w l(I leading them Iw:k 10 Himself. But whal is the stale of Ihcsc
souls, and how win God deal with them? We shall now expIott these questions..
The Slote of Fallen !)""ls, Multiple Ages and !lIe1empsycho.~is. and lhe Restorat /fm of.'11/.
We IIavl! seen that Origen termed the 'pr\'-""i <;lenl souls' /ogiia. or "ralional bei ng'!. M 11
is now lime to point 0Ul his distinction ~ a plRty Illl ional being twus) and a soel
(p.<uJ:he). What are now souls began as minds. and through hon:dom or dislrat1lJn grew
"cold" (psukheslh<ll) ll'i they ITIOWd away lioo1 the Mdivioe wwmtlt..u. Thus depalting
from God. they came 10 be domed in bodies, III fiTSl of "a fine dhereal and invisible
eU1creal and invisible body to a body of a coarser and more solid stale. The purity and
subtlenes'l of the body with which a soul is enveloped depends upon the moral
deve\opmelll and pmectioo of the soul to which it is joined. Origm stales that there are
varying oegrees ofsuteJeness even among the celestial and spiritual bodies. ~1
When a 50111 acl1ieves salvatioo" according to Origen it ceases being a soul, and
I'I:tl-ns 10 a Slate of pure "mind" or underslanding.71 Howeva-, due 10 the fall, now "no
rnlional spirit alii ever exist without a body."'"
,. Dr priM:. 21.3.
" Tril, ..Id;"." 106: ..,..1"";...., 1.4. I. 2. 1.4. 2.10,2.
,. R~. r. Crombie. in his InItIbIion or Dr pri (ANF 4_2lI8~ ~ lbI! lMIl of Ru fim.. ..
-..nd<...-ift.... "'......... Il u" """"'h ......1... . , '"m; n4 .~ (]i,... Uri' ...·• , .... o roal ,OIion Ai
· ~ S "" 'as , C ,, ,
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I
61
of wOOd1y existence. As A. Tripolitis explains. ~jke ti"e wu1d ......J of the
phi\osopll!m. Origen's Logos takes a pescoet inlerest in each soul. He guides and helps
each ooe irdividually to retlm to its SOU'Ce, in ~ with each soul 's need of lIim
and its ability 10 ra:cive Him: " l
However. acoording to Ori~ this guidance of souls by \he Logos will take place
over the: courx o f several ages or aeons. for "souls develop at different levels and speeds.
~ believes thai it may lake ~ than ore oron before [the restoration of all] is
achieved.',1J 11 is II this point dw Origen's COflIro\IeISiaI theory of lmnsmigr1Jlion of
sooIs mIL'll be di5cUS5Cd. D.Jring the COlne of a diSCU55ioo of the meaning of "outer
da!t.1le$'''' in the New Testament, Origen makes. the following rommm. not iocluded
boj RuflnB in his ~ of De Principiis:
earthly body, Ihrough wh ich at .... end of this world each man IhaI mllSl pass into IlIIOlher
world will m:eive !he !leg;Mings or. fresh birth."
II is imponam 10 stale, 8'1 soon as possible. lhaI we J'lOII$C'S$ no evidence Ihat Origen ever
adhered scrictly 10 the melempryd ,osis theories of Pythagoras. P\al:o, and their
" Trip>libo . p. 10J.

" Trip~;" . p. 11. , 0riF0I. ~ 0-_ 27.15, Dr 1"";"';' 2.3. I·'.
.. Motlbew Se ll.
" QuotN by Jerome. [ p , ad ~ .il~" 1. • fIe< .. hid> .... od<k: Kin ", .,......;n. [0ri,.n1 <leorly
ouppo<to ."" """,""" ort........i[<DIiorl l.usJIl by Pyt h8l!<>rWI on.i• . _ ~ I...,; 1.:16 (F....- 21 Il ?
1ldI........ ~ 01", 1.4-5, 1'tJrphyr)'. I'j,o """",""M 19; Diodorus Siool.... Bil>li<>llwat lIi.,_ i", 10.6. !.) .
For ""'to on ,he ...... t"l'i<. lie<' Law. 10.903<1 r.. ond Rep"bJi. IO.617d If. «the f_ MMyth or Eri.
0_ 8 0I1>er pao",,,.
62
il I~ corn.'l1 10 do so. lhal 0ri~'Cll al the ~ 1C<t<l ....,lertained the ooIion of
muhipk ages.. we must ~ m.l1 he llC\Ief eccepec the trnrNl1igmlion of human
o;ou), into animal l>:ld ies." l ie is very cjc... on this poilll in the Cummt'nl ury (m Allll/l.eM'
(.... I1l.'I1 00l11l11t.'I1ling on Mantle'\\- 15:25-26). .... ht-n: he ....rites:
from the bodies of .....'11 imo the bodies of dogs. according 10 their ~at) ing d<.'gI'tt of
....;,:I.ed.... .,; bl~ _ . ,,110 do 001 find Ihis al all in the divine Scripture. say thal the more
ralional <;:t>n<Jil i(ln chanl.'~ inla d>c """" imoIiona~ undergoing til .. aIT«lion in
~oence ofgrClll slochfutJ1C5s and l\egligc~."
One carl"I help .. ~i~ in this ~ a 10Ile ""')' dilT"""" flun Ihol o f the De 1.../,,"';/,,1.••
Origen is hen: ~ak ing like a rcsponsil>lc ll"o:ol<¥ian of the Cburch, 001 as a Chri Siian
is also the view he hekJ when ...ribnrg d.., 0.- Principii.•, Ii.. the "ntion of the 5111.1l·S
l he res!oralion of all bl.~'\!)1 (<JpvkUlU. ' u.' ;3) is the musl: important concept in his
rd igiou- phikY;ophy. and ,he louch." <>ne bJ.' which he j~ all olher lheOOes. lIis
.. As di",,,, ...-d .t".. < in I "h, plc.- I. in "'1""'...." 'n ,I>< ~Ol"'} ll>a g''''' ... 0 ."';..... .."'... ",d,
Oril""" had n:od. in .. hieh ("runi", .."U«l .~.in" !he mipatioo " r hum.. .,..... inl<> .nimal• .
"Co..", . .lit. 11.17. Ir.J. ........"'lAN f 10.""7~
.. AllI,,,"~~ il i, I,,", '~., 1"<1" in C,...... .1ft . H.l .l·2) pudi IIHUot,,,,,.·/to.i. in no
.."",n..in 1<.'mI.. llIi. in Ik' "' "" di""'.... ~ i. om_ .. " r .... do>dtine "' h ,,",;''11, Ii... o. 'I'i"".
Copyrighted matenal
6J
coocept of ~iYefSlll resloration is based on equally stroog Saipbr.ll and Hel lenistic
philosophical ~ First, !3king his \cad from Stoic phi~ . with its doctrine of
eternal recuereree, Origen offen the following ~ bmtElim (\\tIich is still
grourdcd in Scripture):
[T]hc end is alw~ like the beginning; lI!I lhetefore there is one end of allth;n", ..., W1!
muo;t un<IeRland !hat there is one begilVling of all things, ,.,.j "" then: is one end of many
thing$, so from one beginning arise many differences rod varielies. which in their tum IW
rest<nd. Ihrough God's iflOdIoess, Ihrough their subjedion to Olrist rod their unily with
the HoI)' Spirit. 10 one end, which i:s lile the beginning. "
lhis fmnulatioo is not original. as it GIll be traced back to Heraclitu>, who Staled that
"the begirring and end lin' commoo..... Bill what is IIOlabIe is Origen's grun.!ing 0( his
fonnulalion in Scripl\R. oon;idering that his view was rejected by the Chistian tradition
on 'biblical' gnxn;b. Ilis main pooof-text is I Cuinthiano;; IS:2S-28. especially vase 28,
which speaks of the rime "when al l Ihi'l;l shall be SIAlued unto him I~~ then shall
the Soo also himself be SlJb:iect IJlIIO him thai pa all lh~ lI"der him, thai God m<l)' he
.. 0.. pt'iltC.
qool co • pusqc from Jerome IlI'hK:ll he tom .. ovidenoo of Rulin...•
...tc:ment, Win IIl " ~ ' 1 """"idcr it mon: likolyllJot Ru lin," omilLed. nlh<r t....
_i".w_""mod.
1.6.2. tr. R u _. In a f"""",~ '" h;, IUMlotion o f !hi! _SO, Il..n """orth
of Ori[lOll ' . '"I-ci..
0ri1COl ",
. ....""""'.. In thi......" H. .. 10 tl>< r-..,e: from J.."..,., qUOl'" by Bul lenW>rlll. ""'ictloccm. 10 1M to
~.., .. I coolin"Mion of 1M pasYge lran.hOled by Ruro" u", -on"" Of:oi" • be! ;"" ;,,g .,j..,. from lbe erod
and ... erod from the beginning. and 011 "';,,1' ellanfed that """ ..."" i. ""'" • "'OIl _ in _ her
W1lrid beoome . d_on, .... i~. daemon, if be Ii, ""1l1;Be"tly, may be bound ... allroooer body, .hot is,
",ay be<:ornc . "'... ~ ff;p_ oJ ,h i",.. 3). Thi. pao&alI.C ill pw:zli.... ,i""" OriB"n 1IeenI.1o be ~i"! of
'"d_~ ;n ,be pagan " ....., .. ,,,,.lioton
of the hi!her I nd!...... _ .. f. ll... ...,.,1.. ",-, ......
h....... C....."'" 10 hi w. y of ...ferrin, 10 !hem ).
.. F"'IfIl"'lI B cOl (Dieb · Kronli. u , J. Bomeo, £0,1, Ora! Philo.""", fNew YOfk: l'I:n$uin
19I 1 ~ p. I I ~ ; 1"""'" , ed by ""'Ph,.., ;" hi< '-"""',,_ _ If_rkMw.. ( 14.1OOJ1-3.II1 ........, the l iNek
...1Ido: .n_ ga, arlM t a i IN"" ,pi bl<101O IN';pJru,u.. C~for """innin. and end .... uni,ed in lhe
.....irl..., of. cird,,~ - "'y """.lat""' ~
Copyrighted malanal
1"" <;" ) s, in ligtt of Oogen's developed system in De l'rilk'ipi L., as ot«lined ill lhis
Later in his lrealise, he e1aboralcs ,-,"Ihis th,mle as 101101.,..:
If therefore thal subjed ;"" by which the Son ;. sa id 10 be suhjected 10 the Falhe< [I ('or
15:28] is tal .., I" be g,,"d and salulary, ~ i, a su~ and logical ron.;equcnc," lhal lh\"
<obj\"ctim " f hi< CIl<m o.'S ",hich is said 10 happen 10 Ih\" Son of God II Cor 15:l5-27]
shoold also he UnokTSlOlld to he salutary and """ful; so lha l, j us.l as ... hen tl", Son is ",id
10 be ... bjeo;led 10 lhe Fathe< lhe perf...1 = 1......lion of I"" \"fl1i", creation i. BnoouncN. ..,
"hen his mem;'" "'" said 10 he suhj\"cted 10 III\" Son of God .... are 10 ullOlentand Ihi, 10
disc ipline and period, of lime; lhat ~ the ",hole world ", ill nol heoome suhject 10 God by
!he pres...'" of """'" lIe,,,,. , ity lhal COOlpe" il into subject "-'"' I',-,r by the ~ of force, buI
of edlJClllion, and also hy suc h merited and appropriale tltrealenings as "'" jtlSll)' laid owr
i.,h'an~. and lheir 'l'iritual heallh,"
. , r,,.. I ">RI¢mP""'Q !I•• "I",k,.l del<.... "r O. i, on' , do"",;.... of "1"..",,,.Ia'i.,_ E. M(_~,
"1 "-;""" " r AI.unoJ.i. _ "poA"'".rlari<: ~ !"oIe> 00 .he ~ .k""",,"1 of I N,"''' N,~i<",.·
in
fl>""IIi~': ( "'I",,, )0"",,11 t>/ Clt"" i"" n.. "I,,~' a"d /'hilo roFo.'·' ,.,~. $, 00. I (J-.ary 2OOJ I:
.. "'''' ,,,,,,,,,,. td.netIm<.~ ~"',,-n ,"'urn I,
., IJI' ,.moe. B .1-11. ". lkrtl""" ''of\h.
Copyrlghled ma"lrIal
65
Readi ng this passage. one is struck by Origen's htmri<;m (or "personalism" in
Berdyaev's sense of the term ), evident in his profoln:l lIlderstan:ling of God's activities,
His co-coeaive relaticnlhip with humanity, the irullectlllll nat...: of the salvi6e fl"x:ess
(through "the best methods of education'), and the preservalion of Iluman tiftdom But
the most crucial aspect ofOrigen's lunanisli<: O1ristionily is his view 11m 00 one will he
lost fOln'l.'l" 10 sin and dealh. blI all will be restored. His distinction belY..:en salvalioo
a nd restoration ("the salvation of those subjected and the resloral ion o f those 1M have
been kNj is subtle ~ ~omd; for it points 10 a l'l'COgllilion of the absoll1e valle of al l
persons a.t such, regardless of their OI1lological stalus.9) Indeed, es Orig"", e>;plai n:l
dSC'Where - commenling on Jeremiah 27:25-27 - there are 'heither 'vessee of wrath' nor
' vessels of mercy' l in llI1 absolute sense] to vessels of usefulness, perhaps, or fur SQme
odIer mysterious function known only 10 God....• This rntion is in accord with a basic
doctrine of De Principiis - that the essence of humanity is intellect ~o ....); for ItS we have
seen above. our pesere slate. according to Orig.en, is precisely a departure from. and
reli~ngof lhe po&Sibilily of, understanding.
•• Th i. dioti nc:liOll - be l"'ftn l hoM .."" ""hi.....e ...IVOl ion . .... ,""'" who . . ,,"' orod - io .. a'IIIO<t
of OrifCO". " ;,,,. ",. t ,... rail did n<>I . fT"", . lI =alures ~.II" 110m< fd l farther Ib.. oIh.... 'Tho """"
..110 fell th< r _ ore Ihooe he "" II. ~ Iosl. • i.e.. U,e "",,il and hi. demon.. Thooo who r. n tho 10_ ore til0 ""...onl, bod;'" who quiet ly reverted bod to God; 1bc... Ori,.n ..y.. ...., .....bjedeG l<>
God......., ,o~ than the took of illumiuhn, 1bc rollen """I.. .. d of oidin, 1:-1Iri" in 1bc to"" of educot"",
on<! "''''''Oil"" of Ih. .. ~ I",, ~ >nu b iI" 1"1"". 1.1>.2, 1.1. 4, 2.9,6, 4 .2 . 7 ~ 1 _. C I'UWeI I fnI """i.,. M _
Simootlt i 1962' .... the idea of a ""i. ersality of 1bc f. 1I (excepting the "",I ofChri" I" . "'ronlrod ietioo.~
bo,ed upon lhe ' .f)' "",...,n I ""'• • Iled lwilh the inexpli<:ol>1e indu,ioo of ..,_, : Crou~l p_ 211 ~ "
~ful lo"k 01 Ih.... P"''''Jn shoW!l Ihlll Ori,on ;. quit. oint "" hi. poinllhlll all .o~l. ""... fallm . ,",Iy
"""'" hove "'turned more quietly Ihon "' ond .... ""'" engqed in . iding the """. inin, """I, in 1bci.
quest f", 1'e5l"""""" "PI'""'nlly, in hi. , 1 to ""der1tond Origa! by ruding '1Ii. ""'" as -hole.~
CIOOld h.. proroundly mi, undentood III I t ..... ~ of Ihi••i.,.le .. ork, t'" impononl and inn ",;.1
(" pri"",
.. K t.t"","". ··Ori, ... of "bondri. and opotato" o, ;" Some NOln on lbe t~.I"""""'t of .
Noble Notioo~; ..........qundlibet._...,,;l'C"..,Ilml: Ori""" I~ ok......;o'" 27.3: _ . 1... n.. pr i"".
3.1 21 t.
This ..... ;on of a ~rnmliaJ iJJlimacy bc1ween God and humani!)'. based 011
ill1etk...11~1I UIkl.'r.ilaI1Uing. is al>ill lhe e1hica l bNs of Origen' s con':qJl o f sa lvatioo or
restoration which is, in !he last analysis. morl: profICfly COl"i<k:n:d a' a r<-w ,il'" of God
lUld man. 11m: is II ~'" from fA! Principii.• in " hich the intellcaual nal...., of the
di,lI"o:-hl.'1311 relationship is nlOSl cll:arly cxrn:sscd- based 00 Ire biblical du<.1 rine tM!
human beings were created in GOlf s ill"'b'C (Genesis 1:2(,.2 7):
[Tlhe man.. ofll", di,'i"" im;oge in man may be: c k:arly discc:rood. no! in lhe fonn ofl,;'
body. which ~'OCS to COl1Uplion. but in ,,,. prudence of his mind, in hi. riglll""""""", hi.
vift'le!i: which exist in God C'SSmlially, and may aist in man as " =uk of his own efTorts
and his (milali..n of God .. . We St.... ~f....... !hal ....... have a kind ofbklll<l-,datiofWlip
"ilh God; WJd . ince God ~"""" al1'hinp and nol " . ingle in'cllCClual 'nnh <:an C!iaIJ'"
hi. no!ice ... it i. p:rssibk: lha. a rmiooal mind also, by IOdvancing fJom a k"",,1cdg<: of
small to a knowledge of great~., 'hings and from things vi. ible: to lhings invisible. may
ana' n to WI incmssillgly perfCCl ~ing ."
Thi. 'i.....n.=ifll?ly perfe<.1 undcr..1anding~ ;. illlo=ro.Jed, by Ori b't.T\ in a dynamic sense. for
he consido.'red the minds of perstlllS ItS never ceasing 10 learn of divino: myscees, Such is
his imab'C of salvalion. ,,11<.'0 the soul "ill in 'intef k:ctual p<"'-er~ approach the divine
source "face 10 face,'.... This hl.fllll* divinc ;r1limlll:Y is. for 0rigI.'n. the klgica1
" f:>' I""'C. ~.a. l(l. lr. flu""....",,h.

.. f:>' I"i"". 2.11.7. If. 1I..1I~"'uoth. k<>...... in t'p. pJ A.'il"'" 7. "'r....
,n lhi. pa.<;",,~.
fI"'.p hnl,;n ~ lh..., ~ W "" " "c h.o.. ~ ... .,d.., rat lhal ..".." no Ion@:"I n••h and bOO;... and ro,.;hll
Copyrighted matenal
67
(inlel1octwl, noelie) result of the fall of h.manity and the ~ paoticipolion of
God h hi.'ilOI)' (undeI'slood as a pnxIlICl of the 1311). Origen is., like G.W.F. Hegel ~
aflcl" him. a true philosopher of histoly. As A. Tripolitis has rcmarl<ed. of Origen;
His thought rqnset1ts a true philosqlhy of hi5tOfy. Origcn's ~ icws of Iwman histoly
<:ncom ~ both the f_ o f biblical hi.rory and the hi....,. of Greek lhough L Origm
c laims lIlllI in ~ gmernlion, GOlf s wisdom has ~ into 1ho """" of lhe pious
in order IhsIlhey might help their romeml"""'ies 10 <XJll\'ffI 10 lhc ways of God.,
His VIeW thai ~Ialion ~ primarily Il-rnugh history ill the !lO<Ke of his dynamic
ootioo of the salviflC stale, wIlidl coestss III 6rsl of a leaming of '1he reasor6 for all
As a P1aron ic philosopher, Origm was ~1lle for introducing the hisklrical
dimension inlo ..tIiIl Ia:I, up ooIil his time. been llI1 ahistorical metaphysical ronslrud
based 00 eremaI emanalion from a stalK: lirsl r-inciple. His il"llnXlUClion of a 1M '\\.
llClive GOO who cares for humanity was not only a profomd CUltribo.J.ioo to ~ng
Ouistian thougtt. but W lIS a CllIlIIyst. in my opinion. for the IUIT1 IOWard throrgy and
ritLllll thai we lind in IaIo:r N«lpIalonism. JlIfl~ Y lanbiidJus and Proch.l5 .~ Earlier,
the Gnoslic:s and Middle PIalonisls IerIded to ernphasille the d islance ~ the highest
"'" c_ """I. , 1>11, m ind and undc:r<l.arlding COIl>< 10 perf"",;"" on<! "'" bl in<k<l by ...y cloud of d iOlurtlin,
_ sh.1I _ ''''''''ol ond "I'in'",,1 being. °r_ to r..,.'M(If. 8 <11.""""""." "3.II. ~ ~
'" Trir>oIilis. p. 111; Origcn. C_ .... C. I>. ", 4.7.
.. ~pt'Wc, l .l I.!U.l1.7. b'.~ ,
.. Fo<""lid """..... ponry aocoun" of Ib<... ph ilooophe ", 0« G. Sh.",. 1Itt~,/f)' ~1tJ 1M St>~I: 1Itt
/'I~~I""I.", of "- blt"h• • (lhI i _ , Pork: Pen...,....... i. StMe Un;"'OBily ""'"" 1995), -.t L Sionw>n
( 1 W6~
ex
god and humanity; \he;;c lerer thinkers reacted by so:cking "llYS 10 creme a S<.'IN: of
' lis ""'" ;mp"nalll coolrillulioo 10 C11rislian thought !>.:sides "1'"A;al"" "'';5. is the
(,.,...;.•" through iii"''')' and pao.'do."lIIic eoag.<:lncnt with God they end in a see of et<.'1M1
I will end this chapleT wlh ~ quolcs from Origen, de!;crilJing the
e;chalologkal stale of souls:
lhe earth, ...hkh llle di~jne scrifllure calk ' pandise', This will he a place of instruction
arod. !lO 10 speak. a I«lurt' room or 'OC1Iool for ISOOI$, in which they may he taught about all
thal they had ...-en on eanh and may also m:eM s<>rn<: S<'ftlC indication. o f whal i. '"
folk"" in thol fUlure.' "
TIlt: fuMe. of cocrse. is an e1cmJlly unfolding imcllcctual space, for God. es Ongen
llIail~ai rs, eternally begets Wimn (Logos). the begillll;ng of "hich is alclllporal and
bt.1'ood hurtWl comrn.+"'OSion.IQI Siree the earthly aealion is desti ned to I1ffiS a" ay. the
souls do nlll n:main involvtrl in ils .. udy forewr.
Wi'll." , the ""inl. ha ve rea.;l>cd the hnlvcllly places, the n tho:y win see clearly the nalu re of
,.. I'" p'in<:. 1.1 1.6. If. 1I... 'c..,,>nh,

I.' God ;, .1>" ", ,,,hn.._I~· ;n"'I• ..., in ..... of ....' ion. S« 1:>< "..iN:_ J",..l.
69
m"Y be the tnrth .bout them. They ...ill .lw ~ive ~ other mlVlR'I for God'$ ""orb.
which lie hj m~lf sha ll reveal to them. f or nuw he will show to them, as to !10m, the
Qu.es of things and the perfedion of his aeation, teaching lhcm why one 5Iar is placed
interval Of space. '~
f inal ly, the SlJJl approaches God "face 10 face," and there it "'anains perfection,"
firsl that perfectioo by wIlich it rises 10 this coodilim lpuximily to God]. 1ft! se<,>;>ndly
that by which it remai... therein, while it .... for the food on whictl it feed!; the rmt*ms
of the meaning of thin gs and the nallft of ....ir CIWlIe:O. For .. in this bodi ly lif~ or 0I.ln
_ ~ font of .1l bodily into lhaI",hich _ now are. the i"", case being supplied in c....
e. 1y yean ITIft'ely by • sufficiency or food, wt.erea. . fler the pt'IX'e$$ of groWlll has
rnched it. limit _ "'" food nol in order 10 grow but as a lrl(3Vl or ~;ng life within
and su itable food in a ..........e which can neilher..mit ofwan. nor ofsuperl1uily. But in
all respects lIIis food m.... be undoenlood to be the con~lalioll and underst.-.ding of
God, and it:< .........."" to be !bose thaI.-e Ilpplopliate lftI suitable to th is nature ", hich
has been made and crea ted. ' OJ
according to !he uniqueIlLS'; of each !lOl.lI; the diYel'5ity thai 1'4'\ the re<;Ult of the full is. in
the end. serctifled through an hislorical process of Iunlm-divine ~ thai. results
I.' Pt J1rllt<'. 2.1 1.1, tr. Iluttcnoonh.

" J Ptprinc. 2.11.1. tr. 1\uI~.
70
in an intell«tual f"dJ'PI'II1 hct\\.f:<.'n God and His c:realion. moving ever f"""anI in crealive
proticierq'. This dynamic oo:ion of t..n....divine rcliIion will be Sl<trkly COIWrasll."d. in
proceeding ~ \\ ilh an \':ICmtolo.>gical staticity thal evenruaIly stilled the
personalism inlrodlll.'Cd into l1mtian thought by Ori~
Chapter 3: The Influence ofOrigen 's Philosophy
afld g Ilro,,,,,hd I" ' M f n , _ of"" "'iltd.

~ (Jr"f'>')' or Nyou, ('a.. dw,I~1 Ora,;"",I
Origen's immedialc inn~ is !JlO!';t marl<.ed in the TrinitariM debates llI'15l~ after his
taler bo:o.xxne the '-'is for the creeds of Nicaca and 0Iaked0n. 'MIlIt eon=ns me in d1;s
chapter is live phi~k:aI spirit of Origen, n1 the I'lIIW'D:'f ill wIriclJ it pemded the
lOOught of the !JlO!';t gifted lDl influcnial theologians of the pos-Ncere era. the
Cappadocian Fathers: GregoIy Nazian:zm, G~ of Nyssa. and Basil the Oreal. This
",hidl did not confine itsel f to ~n«tions 00 !lCriptlR, but ~ to fill ill the ~ left
open by the Bible, a book that. as the Capp&<.Ior;ians l\:lIdily adm itted, though God-
intdloctual Christians at that time. They lII"Id=Iuod .... Bible a. the n>oonl of a gradual
r (;""~Il<)' of Ny.... Oralio ~'«MIi~ _ _ )(I.ll-37. 11". c.e . Richordooo, in E. R. lIardy, ed.,
( 'A'll/ofOK)' of'. lal,. Fa' . " tPIJi1al<Ip/Jia: W...... iMlol:r """'" 19}4~ p. 301.
Copynghled matenal
72
and C(lnlinuing ~Iollioo of God to hl-.nan;ly. based on the CllfIOCity of human t".'1ngs to
uno.l'r1'land and n:sponoJ 10 divine rcve!<lIinn l
Gn..'gOI)' NlI7.L:ul7l,.,., lind Basil were fricrds early in life. Slooy ing k~ at the
philosophy. Like Origen Ihey learred as mud! as they "'l:fI: able Iium their pagall
flll'l.'bears. adapIing Classical Gfl'ek and I ldleni~ic leaming 10 ;WI elucid<~ion of treir
Chri",ian faith Yl.'1 it wes (i1't\,'Ol)' of NyS\il, YOI.II1gCf mllhef of lkr.il. "flo IllOSl
pro lil~'ll from his inlc......ive Slud)' of on......'I1. While GI't\,'Ill)' of Nys.<;;a did ro. ~ 1'l'Cei-e a
IOOnaI m ilUSil)' eo.locat iol\. in the man...... of his broth::r and Gregory Na>iawJ:n. his
n.1ln scholarly a/lilit ies led him to sorpess bolh in the dt.l'Ih and profundily of his
wort~ of l'IoIillUS and POfJ'hyry. and in this sense can be said to have carried OIl the ",ork
principles infonning his Ouistian philosophy, adapling. "",ising. and III times n;jeding
legacy of Origen as it eppeers in the wort. of the Cappadocians, I would like to klOk
brietly at the imn1t:diate ~ of Ori~'l1 in the Calcchclical School o f AJexalldria.
, S,- IlMil i. p<rlI>l'" on ' '''''r<;oo <:on"",,,,"""

in ,hi. ",~ard. for he ..... . ..her .........: in mallcn o f
l"""~'gic al "I'<""lalion ,""" .hI; "". ( i",gor i... 11< n<>n<thdcu <1Kk:., on:<Ilo "1'«0101< , long the dHr"", ~
lin« .d"pled by .hrol",ian, in hi. ,ime. fll< .1>< 1"' <pt>O< of I"".,ldi n~ an 0<11'0<10, ...., .""in.. . he
" . ,,""""""', ,h",.. or 1><""', . ~ II , " '" C.... pcnh.....n. l ite f 'RlItt... <>f IItt a d Cb"",b (1." ,,,10.0,,
Adonl ..J l 'hri:o II....... 1% .l L p. \1.1 ,
, " . lI _ k .,,11 )' """.rkd. ( ; rq> ><)' of N),...•• (""'....Itt,;'"" , Oral;"" i. "II>< ".lIp .rib n, oft"'"
f,,,,nh "",'ul)' whi<h un "" ......."""'d lr> l 0 ri,<n·.) & p,;>tCipij.~ (A. 1I_ k. lIi.t<>ry <>f l~ •• .-.1. I .
or. Willi...... N~(loodun 1 ~Y3 L ", JJ4 .
73
Origen's immediate successor as headmaster o f the Calechelical SdIooI was
1'heogno.f'.... . who held !hal position from 250-280 A.D. He taught lhat the Sm is created
and derives His substance iJusia) from the Father, describing the substance of the Son as
811 "effI uence~ (apon-oia) of the Father. This is, of course, an elaboralioo on Origen's
lMT1 SlilOIdinalonisl ChrisIoIogy, as sci forth in his De P,incipiu (discussed above.
Chapter 2). Pierius (fl. 280-300 A.D.) described the Father and the Son as two separnte
"rUures ~ Iphu.eis) or "sub5larlces~ (_fim), again in an elabo!atioJll 011 Origen's use of
the tam hypmlasis (h uposlm i.J) to describe the tIwe distinct persons of the Trinity.
Gregory Thaumalurgu.. (d . ca. 270), whose Creed sounds quue an orthodox llr1e for its
time, IIC\tido.:1es/; affirmed, on occesoo, the Origenisl formula regarding the Son as "a
creature U" a thing made~ "'li5ma, poiema). FInally. there is Dionys;'/S ofAlexandria (D.
ca. 25~270 A.D.) who spoke of the Trinity as comprised of three hypostates
(huprulaseisJ, and alfmned tie etemaI subsislence o f ee Son. Vel he did 1101 employ the
tam hvmoousiatl in reference to the Trinity, arguing thal the tenn appuus IIO'o'tom: in
scripture . In tIlese rOll" thinkers we see Origen's inll uence at wOO< in the =hn of
Trinitaria'l speculation, which was. III the lime, a common pn:oocupalioo for Olristian
theoIogilm. Cllfl)'ing with it the po5Sibilily of nmerous pilfalls irto Ileotsy. It is
precisely th~ debates about the Trinity thai the concept of the peNon ;nd the I1WTIf'I'
of the per<tlI'I' s suh<;istence and e<lChatolngical nelD1inn 10 God ~ 10 he "I",,~. 1'he
Cappador: ian FarheTs - 10 whom we IlQW tum - made greal conllibutions to this
elucidalim.
Copyrighted matenal
"
G R'J:Ol'l Nazianu n.
godhead. Yel Wllike his pa:garl prececessoe, Gn1.'Ol)' is ll\\'are of Ihe rim illllions of lhe
his J'k,,"1K: vision of It.: Or~ (f':J1II<·,~k., 4.1:1 . ].1 .7), Grq,'OI)' i.~ m och 'n:."", guank,d and
3.3- I0). Moti" ", descrimt his grand visim as (oIkMs;
Oil•." I have ..ok...... up ou t " r the bod)' 10 my self.-.l have ""M'w illlo m~lr. going "'~
from all 011...,. thing'S; I have S«l1 a t>cau", w-onderfulty gJTal and fell a'l.<Uranct' lhallht<l
mo<l of all I helon~ to the beucr part; I have actually li ~ the best lire ...,.j ~ ,,>
identity with Ihc divine: and ...1 ('nn in il I have coee 10 lhal supreme actuali!)'. s<'Uing
myse lf above a ll elsc in 1M realm of fmellcd.'
Gregory atlerTJ pled k, achieve a 'm)"'licar visil., like that described by l'\uti" ... . but
ended up with a quite dilf.'fCllI resulL as he descri bes in his Ck Ilw"I(J~!iu ('"SeronoJ
TheoIogicaJ Oraicri):
I ... eIllered ."'3) from maller "nd materia' things. and ". rar as I could I withdrew ",ithin
mpd f. And 1",," " h.," t klOled up. J scarce"w ll>e bao;k pam of God; although I was
$hcllcn:>d by d", roc k. the Word dial ,..'" made ne.h for us . And when 1 looked a lin le
• r k~ in",. f ""n.t<J 4.8.4.1 _7. Ir. A.l1. " "",,....,ll!- h~ 11'. ;" I,,",,, n ... kol U""""
1 (\,,"lorid~c' ll..... anl t Jn" .... ~~ ........ 1~1I4 ~ p. 397.
Copynghled ma"lrIal
7S
closcr. I saw. not ~ fll'Sl and unmingled nature lou Ii" prmilll~ Au!aUraton plrusinl.
known to itself _ to the Trinity, I mean; not thai which ~ w~hin the first ~il. and is
hidden by the chcmbim; but only that nature, which at last even ~ to us.'
What Gregory saw _ "!hal nalJ.n •• • which al last even """",he:s 10 lI'lK - is noching Ies5
tben the ~bility of tunan.divine ro-operative union, Ihe63is. realized alrmdy in the
God-man Jesuo; 01rist, wrose nalure dcscendcd 10 humanity, taking on f\esh and
becoming man. lk.( Ihe<i.;~. for Gregory. is a future stale, ~hing to be aI/ained by
lutvniry llfId rot. like 1'\OOru<' vision of the One, In etemaIly existi'\J hyper-realily to
.. "".'~"j through grand In:I privileged nights of though!. Ralher. this fuluislic vision
is l.nIer5ood by Gregory in a manneI" in acrordaoce with Origen's es<;halological
pen;p:di~ te, of a future stlIe of irllellectual becoming in which all the present
questions of I1tJnwl existence will be lIffiWm.'d, llfId the infinite mysteries of God
revealed, in proportion to the abilities oha:h soul to receve such mtclations.·
'Nhile Gregory Narimlzm ClIf1 certainly be considerM an apop/IaJic tIlcoIogm,
his caution in describing the Godhead is due more to his disapproval of the overly
speculanve doctrines of the Arian ~. for example, which he wz M pains to
refute, than 10 a real conviction that lheoreIicaI knowledge of God is off-limits 10 the
Iunan ;nlellecl (pUjely purified and Ulflditioned).' Like Origen. Gn:gooy spo;ulated
011 the nallft of the Trinity and the sOOsistcnce and relation of the three Persons
, Gr'eBorY N"';..= . ''The Se<:ood lbcolotk al Ono'ioo - On C>O<!W, ... 1.... "'''l1ia~ ... e.G-
IIruwn<. J.E. S....lkrw. in E.1l [ lonly, ed .• C~ .j"m~ 01'10< La," Fallo<..., PI' 131_1311.
• Grer:orl' N... iOlllefl. n.- ,M<JI<>g!tt (. 12-'.10£
' See. I'or e ....,ple Advff, w, h"".. ialt<>' 3.1 If, ond n.- Ih .moRia 1.1 If. 1 _, in the caoe of
the lloly Spirit. Gn!1<"Y is willin,co odmi' thlIIl no d<finiti~ kno>o. ledge i. anainabl< by prnml """,. .ity.
This will be ili""""...d in ok\ai\ bel"",.
Copynghled ma"lrIal
comprlS'ng it. aold in this he alk"'ed himself k, draw on ~on phik"""f'hy, pan icul'lf!y
l'loti..... and Porphy ry. In lhe f" lk,wing ~ Gn."gll l)' all~'fl1~ a bold c"l'lanmion
[MJonarc hy i. Ih.l .. hi<;h wc lold in honor, II is, ho..", er. a nlOfWCh)' lhal i. noI limited
10 one per;on. for it i. """,il>le for ...ity if III "arianc<: with it"e1f 10 come inlo a ",nJili<.,
of pluralic)': but one IMI .. made of an equality of nature. and a UIlion of minJ. and an
identity of """ ion, and • COO\offg<:nce of its c"'""-'Ilt, lO unily _ a thing .. hictt is
iml"""ihk- In 'hi' c"",lC<! nalurc _ "" thal Ihough n........ ically dislincl lhere is no
V.l~. is most il~~'I'e;Iing in this pa>.-.;age is the NcopIalonic language of e............ioni... n
empk')'oo in the servICe of describing the tdat ion of the PeN"olS of the Trinity. As J.
fII'OCCSS of mone, /V'JoJ" .•. and "I>i.•lml'll" (w idely adop:ed by an the Cappadocian
fathcr.;). applied to the relation<J>ip k 1Voeel\ the three momc:nls ", iilt the noetic triad -
• The cam "',,"", lhi<J .... u-ro l>y corh<r lhin ~<n 10 """"'e che Ihrory or ··.I"'p'i"oi"n.. ~ i.e_ ,h..
{ 'hri. , " ~mcn: ",.n- t>/til'" "nlh,,~"', .....
1"'" "h<>m God ', >riril hoo:I <kso<odod"'" ( Kdl ~, 1" I U~
Thi. d )'• • 1"" cork<! "d' o""' ic ..."'.....'hi.. ;.m.~ ;s ..id 10 h••·• ""Jinol.d " ;'h "". 7hroJ", •.• (<I. tlln
"'. IJ .~ 0 ( 'h";" i... ,,"'.... ,,,nolo ",'h,d. . I>oli",c tn h• • c t>e Jed ,,, the ",,,,,,,I nf I"" phj '';''i"" n. ..... (d
20) ....U. ~ .. 110 oc<:m ' ,,, ho,. hoo:I ao inl",.." in I>olpio, Ch,.; iom ..,.;,... . m i<>nol. lICirntifl< con<q>t~ ...
of Ih.,,, r.i,h. i.c,. ,HI<;n .. hich the i,..-am.. ~... of the <ki'~ held IH, 1'10<0_ See R. ....-. " ..... (Ullc n OIl .h ..
"oJ ("h, i" ,ion, (th f<>rd: I 'WJ ~ ..... Kelly, p. I I' If. l -'tIer, d)OIImk: nlUf\lO'dl;...;.m ",""c .... ) ... ,..
...HIaI;"" o f Sahdl n.. l cf. 1':<1 1)', p, 11q In
• ,)" jil." lOtol, 29. 2,1>- 13, If. c o. 11R....... H . ~ ..al'-. - rbe Ihinl' ........'Ilk al Or"' . ... _ On
,t>c ~"'. ~ in L R. 1'<0"<1) . cd.. ( 'h"" " ,J,W ' ,if ,he r"'e' f ·"./wr,.. p. 16 1.
77
The Son, as n....... bri~ the indermite. 'dyadic' , procession o f Poon:y 10 a hah by
We mllSl keep in mind, ......"""". as Dillon himself realires. !hal Gregory elsewhere
clc:al:ly ~ (following Origen) !hal th= ..".,.,..". was a ti me when Ithe Father) Was
without the word"" I So we must no! inler'Jlrel lhis f"'S'"lgl' as implying a tallporal
'corning-inlo- fatherllood' of the Fathel". through an inlJa- Trinilarian ~ for the
Father was a1wlI)'S Father, just as the Son WlIS always the Son. as Gregoxy insi51s. Yet
even in Porphyry I do not sense any notion of a lemporal acquisition of 'fatherlJood' by
the Fil'!t Principle.
Porphyry. in hisepitome of the EmwatkJ, \\oTites the foI~
or the universal and perfect hyposlalic subslan«s [hoi';" Aui Ielt i"" IIII/'OJI,,,,, ';II). nooe
turns toward ilS product. All perfect hyposlali<: subslances rttum k> the principle< thai
gmcrnlcd them. The very body of the world, by the mere fact of its perfcd ion, i.
C(IOwertOO 10 the inklligent Soul ... t he Soul of the world is converted to Intelligence
1"" usJ. and this to the f irst. All being!, !hem0ft'. aspire. to the F;~ each in the measure
orit! ability. fi'om the vay ~ in the ranks of the universe up."
Porphyry is indeed here describing the process of mone, prorxMn. <'p istrophi, yet
nowhere does he mentioo any change in the rntological SIlIIUi of the Firs! Prh:iple, Le ,
' 0 J. Dillon, ~l<>@..... <IOd Trinity: htlem. of Pl.t""i.. Influma: OIl "-Iy {1Iri..i..ily.~ in G.
Vney. cd, 1M I'/rlhnoplly it, Chrl" ia,,;ry (The: R<»'ollml itul. of Phi looophy led..., Series 1$; N....
v ......: C-..bridp \lni...... iIy "",", 1m}. p. 11.
II Oofilio (Onil. 29} 11.1J.19, lr. C.G.1lrowno, J.E. S..... Iow.
" I'«phyry . s."" ",j", "d j~ltmgibilitl dou:r~It' J(I.I_7, lr. K. GuItwie, P"'pll}'r]! " u..«IIi~1:'
Pm . .. I<> , lor R...I", oj MiIodlOrand R.,,;.Js: Phones """" 19U), p. 46 .
ts
' I>:coming 1~ Fetter,' nor ooes he su~ a coming to rest in Trinity; r-dlher, ... hal \\l'
htlw h..~ is a gm.k-d hierarchy , ",jlh the fil'5l I'rillCipk eternally subsiSi ing as soerce of
a ll. \Vh .'ft' G~'''l)' N,v i,uVl.'I1 difft.TS 1TIIl'l fInn 1\"1'h)'1)' is not. as 1>;1100 ~ in
his r'l"je<.1 iun of lIl inl<'fl1 ionality on tile porl of the First Priociple or Fmho.or. 1J i.e., his
n.j edi"n o f the PliIOlli\: noli\lI) of an ~O\~iI\t bowl....• bul mlh.., . in his insistence
tIl3l "h ther is nlll a flame eill-o::r of l\Il eseece or of ~ action •• . Ike it is the nalne of the
relation in \\hk:h the Fathl.'f Slarld.~ to the Son. and the Son 10 !he falt.er.~ i.e.• an ctcmal
n.....ion. n AlXOflling 10 POlph)l)'. the First Principle is So<n'e bcc<lU'e of the moliun it
irnJWlS kl all hyl"'l'<t.1sl,'S l'lrulllaling from it; according 10 G~~. the h~ Pri r-.:ipk is
Father MaU'iC of the d emal relation abid ing betw een /l im and the Son. The dilfereoce
resides., of ~. in \he d istinction 1...1ween m,Hi"n and ,...luli"... hip . So ho w, then. are
mote ck>:sely Gregory's idea of the l1"WlIU in which both the Son and the Holy Spirit
relate to tile FaTtler and to each ocher.
Alt.1<:king an ide." prescnk.-d in the CI",!J",:un (Jmd es, and """"","Ily adopled by
his presenI opponenl" GI'l:b'Ol)' oc'l1io:s lhat tho: Son is a producl of tho: Father's ",ill
" [)ilion. in Ii, V""-, , <d., r. I l-

" S<c PI... ~ li",,,,, ~ I d, (~ ~ ~ ' " fllio ( )qj. 2'1~ 2.11_19, II ;" un<;~ .............
(""~"ry is here Kfcni n. '0 ".• di .~" ... io df. ,... 10 ,be _ o f ... ~ ..... ou,h<.... GK p ..,- !Of'e"ifocal1,
~i,,,, .. ,«.'i.., ~ FiN ."" 'i.<a>nd Co ...n ~ ~rj prr;,,,.
0;1i<>. l o; ok .,..",.]. 1"-"""'1"" k>ol ...i' or
,h~ " .",.s d......., VOl il ;" """" tikely ' '"'' O... '><}'. "IIa .... ,liod .. A'be.... is referrin. ,,, the 0<, 1
n.",... ",. ils <k=ripli,·. 'i,I., .. hi<h is ,i><n hy I) i"l'<neo Lac:rliu • • • ~,I ,J,u."-'" "0 " N....... 13.f>O.5-
M
6 ). 'The: .........nvt~ '" . i. Cfl h, G,,' p "}' is. in an, ca.. ... Je,<. "OIl.... ."" he"., K f1eco "'" con'",," o f ,he
ri. ",....
" /" fillO il lrol- 2'1) ' b.Il....2. If, e n II.... ...... H e S..........
79
lIIgUing lIa the act of willing scparnles the pcr.lOIl ...00 wills lium the pmWct of his
"'1.,,",.." lll:lMty.
•• 1&
I think !hal the penon ...no wills is distinct 1Tom the.ct of .... il1ing ... On the one.ide ....e
have the fTIOVer, and on the other tt.aI which is, "" ttl >peak, the motion. Thus the thing
willed is no( the ch ild of wil~ fur it doc:s no! a1w"Y'l ,-,It memrom. But the things of
God ~ bcy<lnd al llh ~ for with him perhaps the will 10 bcgd is gcnmtion. and there is
no intermediate aclion. (Ir. Browne, Swallow)
In the Cha/daetm Oracle.•, the will of the FllIh:r is tnJerstood as the feminine principle,
hypostati1led as Md:hef. who along with the Father l.'OI"OCeives the Ideas comprising all
mlIily. 1A)nd they lhll5 invent,~ writes Gregof)', -a new SlXt of mother for him ]the
Soo), the wil~ in place of the FaIher....' The IOllowing passag!.' fium the Oroc/es comes
very close to the ootion thai G~ is opposing. 11 is likely that his opponents ~
influenced b)' Ihis or a similar OO5lT'Klg(Il)'.
lIis Will the mukHOI1I'ICId Ideas. the single scorce from which all is dcri\<N; for both
Will and Perfection ' tel.,..] _ of the Father."
In other words. it is ttrougJ1 the lWIion of the Falher an:I His Wil11hl1 all ~ ~
are coocelved and broug/ll to &\lition. Indeed. ebe.. I... , in the Oracles the: ti:minn:
,. iN fil'" ( 0rtIL 29) 6.21 If.

" ~ fili<> (0niL 29) 6.6.7, It. Bro.mo, Swallow.
" 0.""",,, c:ltdl ddkd. f nop>onl 17.1-1 IoSn Pl~). my u..... 'iun.
Copyrighted matenal
80
principle is described lIS lho: mOlhcrly .-nb 1M: is the SlUl:C anJ IltJItlft of all exisling
{hings (Frngmerw 30. dt,.." PIOCl:$~
Such ideas were wta :ceplal>le 10 G"l:O')' Nll7jarl1l:f\ f,.. whom the Son, Chri s!. is
......JeNood as the an:he1} pe of all deifll.'d hlmani ly. G ~'OI)" s eschlllolot;)' is <Jrienlcd
Iowan! 111<'0.';3, Lc., \he faith in the un1<1l1 (1';11101. dissolUlion) of God and Iunarity. As
he explaiJlS:
Goo will h: all in all in Ill<: time <>r l'I._ io" [up..,4rla,U<Jsi.<] ; Ikl! in tho: S('nse thaI Ihe
Fal hn alone ",ill h:. and Ihe Soo "" .. holly reooI~ n o him. lik a lOn.il inlo • 8......1
J'>,re. rrom ..-" ich it "'as . ell . way for a lillie -race. and Ihe" put back . . .: " ut ili.. ent;'"
Godhead ... ",hen we shall l>e 00 longer divided (ll'I we "'" oow by "K....el1lents and
p""', iomj. and cootain;"ll nothing al all of God. <T very lill ie. l>ut shall be .... i"'ly like
GoJ [/wi... /11<-....,<1'<'1.• ]. ready 10 ~i~ (into oor heao1., .... ,,·"',Ie God ,..,.j bin, 31,_. "
111 Ihe o;osm<lb'On)' of the ( JrlJl..'II!." Rea<;()ll. or Log"", c<WTle" afu..T Mind and Will, and is
lhcrefore IlOl C<>-C<.J""I with the liN and hiJl.hc';t principle. described lIS the prodUC1 ion {If
Ihe FiN l'rinciple and ils .d f·~'fll....dl"" COIl.'\Ul't. In Gregory 's O1riSlian oosrnoIogy. Ihe
Father's Ro:ffi<Jfl (lq;oo;l is ", ilh lIim fium the very ' hegim ing' (uri~). understood in
an atCfll r-lfiIl ~ and is 1I1l:1"efote equal in divine Slal~ The Son, lht.'n, canlll~ be
"n."SOlvoo" lnlO the F:nhcr, for lheir mlJw l oo-eqwlity makes sucl1 a mJuclion of the olle
10 lhe OIht.,- ;m~blc. This r-JinlS 1m'an1 Gregofy'S idea of lhe salvinc stale o f
ht.""..1ily in l/>;: ed /M Oil - lhe c{>-;nherence of two distinct nalle!i, milOO in substanc.:e
Copynghled matenal
"
but Il(l( act. \he one infinite, the other {mite (yet subsisting eIemaIly with God). AbsolUie
Being, es Grego!)' mairuim, is the pos:sessioo of God only; yet ee Iunan being, tI'mugh
lO The AIIwmian formula which stKes !hal God became man in order thai man
within
~ in which the higher, divine nlItI.n holds ascmdancy 0'\ICl' the lower. while
maintailling the ~ mtln in il ~.
(Thto Son 's nallR]. the hurnanilJl, beI:arrM: God. because it was ... ited 10 God. and
became one (penon) because the higher naIUre fJm'B.iled ••• in order that I too might be
made God 110 far .. he is made man. Ill' was born - but he had bc<en begonen: he .....
born o f. woman - bul """ w.. ' virgin. The lirK is human; the second, divine . In his
hurmn ""'ure he had 00 bill«. bulako in his divirlc natu.... 00 mather."
That Christ's divine naIUre has no moIhcr is an important point for Gregory, noI only r..
the sake of a col1nmt Trinitarian doctrine bul also for supporting his ~ion of Oil"
eschalological stale. If \here is an e~ of nall-.:5 with a being woo is IbiYed liurn
a hi~ source. Le., MoIher, \hen we only ~ in the natlft of the conceived being. not
lIS ~ lherefon: Ihe6sl 1 is only pwtiaI. llIId we become demi-gods irNead of sharing
fully in Godhl:OO, which is precisely ""hal. G~ 's faith demrnded he maintain in his
phi105oJjJy•
.. n. jilio (Ora 30) IU l-1 5, 19.1..15, Mol E.R. Il..t" ed.• Chris' <>!"KY 0/,1.< Lm., Fad",,,,, p.
1'10, ~"'~ 5'1.
" Alhano.iu., f~ iIf<'o"'dlk>~ ... , hi ~.J.l 02.
nm...ne.
" D< /ilia \ 0.... 29) 19.1>-10. .... Swolk>w.
aa
What. \hen. of l~ l loly Spirit, in which. as Grego!)' states, tl1il}' finds a'Sl? or
those who speak of thi ng'! di ~iro:. Gn."gOI)' l:Oll<;KlI:r.i the carli<.T Grec\.: ph ik~ "",h
a~ I'lalo .nl Aristotle. to have arri,", ncaresl 10 the ooncepl;on of the Spirit held by
ChriSl~ merIlKlfling the I'l;M

onic WOOd-Soul and the AriSiolcliM ~ mind"
(1lmrUlhetl no un ) speciflCal ly.: J Yet Gn:gcry himself admits to his inability 10 say
III1) lhing definitive abolc the Spiri~ si'k;e tll.:re is nulhing 00 ca1h with \\-hich 10 ~pare
the triune CoOdh..'ad,14 GI'Cb"ll)' is. howe'\'Cl'. ahle 10 make some rebultals ag.ainsl cerlain
doctri nes ~ing the Spirit that are clearly wrong. For t!"""' pIe. add rcs.~ ng the
probk:m of ",I1<:th•.". the Spirit is hI.'gOlIC'tl or U~'OIlL'R, Gn.'l:U'Y makes the follcw. ing
~ oo must make a fUMher ...t>-d ivisioo. lie .. so either by the Father or by the 500. And if
by ."" Father. the«: are two Son\. and they a", hrolh<n. And you Ihi. opponents] may
mal..e them twins if ) ou like. or the OIIC older and tM od..". young<'!', since you are .., V<'l}'
fooo of ,he bod i!)' C<.lIlCtf'Iiom. But jf by the Son. lhen _ 'II a OIIC will sa)'. ~ Iltl a
glim...... of a gr..oo",... God. than wh ich Il<~h ing rook! be mort' aMurd."
His mentim Io;:re of a ~ (Jo:f' is not pok,mical ",ockery. it is a::t....lly a
r"rm,,~~ion ....ed carl;',r by lhe ~ philosopher NlIITll:rlius. as attest ed in Prudus. ...ho
claims (and _ hilvc 110 reason 10 doubt hi m) that Ntm<.'llius referred 10 llle di~ine eanes
" I), 'Pi'i'M "'...·w 5.5-3; "'" . 1", Plalo. T"'''HM' J..j ~ If. (.", Ill< W.>I'kl ·~",I ~ -.l i\ri.. ,~I. , I),
p~",,'o~ "~i.. ,,Ii.... 7361>,21·281'''' I"" mind rh.. ent..,. the f..", from "itho" II,
" I" ' pln,. "'''''M .11.1-1 IT.
" Ik .pi'/'• •" ",.." 7.2-&. lr. ,1«", ,",, S".lk....
8J
of his primordial triad as "C'Jf3l'dfalher, Son. GI1II1dson ~ (Frngment 21.5-7, des Places).
Tk Cha/daeon ()rod..... contain doctrines ~ derived from NtmenilB, 50 il is
likely tmt these two very similar soun;e; ~ being U'led in some fushion by ~'s
Arian (or Eunomian) 0\1l01lClItS. This is evidence of Origen' s influence at work lItlOIlg
Gregory'sopponerts, for we know that Origcn SlUdiod Numcni lB, if not the Orad eJ. l6
Gregory' s opJnlition to the lll1ion of bioIogkaI relatior<lhip of the Son and Spirit
stems, obviously. from the same concerns that led him 10 oppose the idea of a MOlher of
the Son, te, the theological nca:s.~ of maintaining the ah;olutc equality of the tITee
~ of the Trinity. Unforturnlely, the De , piriju .•anela does not CQnlain the
philosophical elabomtion on the mrure and subsistence of the Spirit thai ooe is \cd 10
expect from Gregory's comment in De fl/io (Oral. 29) 2.6-13. ~ he m<:otions the
divine mity that firds ~ in trinity. GI3IIled, Gregory doi.:s affinn thai "eadl of these
Person5 possesses unity, not jess with thai which is lI1iled to it 1han with itself, by reason
o f the identity of essence and JlO""I",.;I 7 bul this in 00 way help!; 10 explain the
Neoplatonic ramifJC3lions of his earlier formulation. The only small clue we have as to
his rnc:lring is his IOI~ ~ of an anaklg to aid in IIwsaanding the
Trinity, which <m:gory immedialely rejects as inaXquale.
I picture 10 my""lf a lIOlJ",e [aph/halmon]• • sprin~ IP<'RJ" I•• river [polo",,,,,]• ... od",...
ha~ done ""fore. to 0« if the first might be ana\ogous to lhe fal1>er. the se<:oOO 10 the
'" o r oounc, .. the _ baie x .d Orig""' , in" ......,. "" A,;..KIn is ob>ious, for 0riFf' posited
• , ubordin.. i""iOl ""' ~ "r lbe Trinity in hi. lJ< P,iM:¥Xu, as ... h..e " COl, ",hich ",as oo!oI>l<d by the:
A...... (Ol leat, in "'" cue " r tbe Son), ll~er, I think il nnl unlikel) th.. Ori"",·. Ari... ft,1kMu1
,,,,,,,,,, i.lI) the: intdlecll"'lly """"islicol«l E"""",hos, ,0,, ,.lId 11..< drawn up"" the ...... tests .. lbei.
m_. in thi.~. Numeni.... and quit. pos.ibly. lbe r.Jrarit•.
" lJ< .pin,..""w.-'" 16.14-1 &, It, I'\nnme, S.............
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Son. and tIJ<, third to tIJ<, Holy Ghost. f or in tMsc I~ is no distinction in time. nor are
t"'--r l<>m ~"ay f">m thei, ronncdion wnh each other. though they senn 10 be paned by
th"", penonali, ies [tri"in idi,,,e.'I]. n ut I was afnid in tile tiN p~ that I should present
a flow in lhe Godhead, incapable of <tanding still; and se<;ondly thai by this tigu~ a
numerica l unity "oo kl he introduced. For the 1OIM'Ce and the 'Pring and lhc river are
IIlJlTIerically ,....,. lhough in dilr....,.,. f,,""s."
l lt.~ "e h1M: a ~ le<r iIlUWali"" of ... ity (the single ~ of the ri"",,"), eXleooing into
duality (the ~ng). to fioo rest in trinity (the ri ver, wh ich roth depends on the 5OIJl"Ce and
the spring. and is the lim! result o f the f<-.rmer·s activity). ~Iy sp:aking. "'e
can scy that the soece is only weh alkol" it has producc:d a spring. r,.. if it had "ut
produced a spring uen o f ... "'~ is it a s("OJI"CC? f:quaJ ly of the ~ng - in the ebserce of a
ri,.".. the 'spri,~. is "" "''' rg. In ti,.. "e"",. [>i llun's s!at<:n'l<'n! is " "m." "" It> the e ..ce n!
tl~ll the Fmher (mel~Jrica ll y thi.: source of a spring) only fully becores a hthcr (ll"I{:e
l lis act is compklc and the Spirit (ti l(' ri"",,") has i..wed f\lrth from the Soo (the spring).
Hrw.ev«. til(' anal ogy. "''''-'f1 taken Ihis far, fa ils to ilCCuralc1y n'J'fL'S<.'fI1 Gn~II)" s
thought on ee manor, which is why he ullimatd y n;'JI.:ts it.
The mO'l that ~an be \did. lhen. is that G~'OI)' NazianJrn MIS struggling 10
f,,""ula1e a COl'o:t.'JlIion of tile Trinity along NoopL'UOnic lines.. and IOund himself (XlIJling
lip ,lion; fo, NI,'(lfllah1nic m,:tal'hysics al...ays p lSilcd the higbesl pirociple as imp<r;sive,
at rest, a loof from its produr., ion. G n1\O!)' needed a roncq>lion of God that ...as equall y
lofty. >'~, ... hich admil1cd of mOl ion, o f becoming. and. indet:d, o f an ....' ive COfICmI for
ss
dynamic. filled with the ever-moving pre;enoc of God. ~W!ml gJe3Ier destiny." writes
Gregory, "t:ao1 hefull 1TI<fl" lunility than thai: he sOOuId he n.:.mingled with God. lWld
'dayspring from <Xl higll' thai: even 1M 00Iy thing thai: shouJd be Inn be shoukI be called
the Son of the Higtiesl . ..r" It was Grtg<wy's COllect" thai the Trinity noC tl\(1udc: the
pefection of creeed, historical. and esclwoIogicaI hlmllllily.
G~ory of Nysu.
As we have seen, Gregory Nazian>'O:ll, in his reliance UJIOfI Nroplalooic triadic
formulations, w"" unable to give an aoo:plable acooml of the Uoly Spirit and its rdalion
to the oeer two Persons o f the Godhead, and 10 crealion. Gregory o f Nyssa \'1M dealing
with the same problem ll§ Nazi3\1l'O\, i.e., the exrrere Arianism of Emomilll. who "'lIS
In fact, 50
sophisticated was the logical rigor of EunomiU$ thai G~ of Nyssa was forced to
viltllally irrvert a new logic I-..::d 00 a strictly Uri:stian ..rod-view in order 10 refute
him. This new logic _ based 00 the pranisc: thai God' s I1lItIn is alempo.:-.al and
scparaled fi'om Inmanit)' by a 'spacing' or 'disctrtinuity' (diculbflu ). md thai God is
,. Dtfili<> l~ )Ol l~l, 1r.1\n:noo..... s .

.. So mud! Of> th. Tl>eool<>m """,plaj desf'oiri",ly of E""""'i...• 't«lIlM>Iogk al tMoIo.'flf
(1ItNn" ica"''' fi>b . """.. ~,.,..Jtdj... &3.-'lO.l4-20); cf.. . Kolb'. fArly C~l'is l/Q" I.loct,j ~•• p. 249,
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86
onl)' knowable empirlcal ly tlToug.h lhe evidl:ru of his energies or llctivilics (e' '''1),' '';<1I)
l he f'(~ioo of EulOlllius "as quhe solid. al lcasl according 10 the standards of
argllm,ll of the Secood Sophistic. l ie argued tll3l siro::e there can only be II si ngle fi l';(
prin.;ipk: called C><>J, then The Son of God is not property uodcr.<tood as II productive
pri nciple but ralht.T a ~K-d I:>ei~ alld lho:n:l, l!'C must be said to possess a diff~'fI.'llt
MIll'" than the Falhi..T.Jl This idea of Eunnmills b'OCS hack. of cocrse. 10 Origcn and
a primordial JDi. of first pr1ro::iple.., a ~ and 11 D)ad, of opposi ng m1tn'l, one limiled
and the odlef indefi nite. In Middle P1alOOisrn the idea prevailed thai: the D..milJll;e
ronlemplalcd the Mind of God. uoo..-r.;tood as the unity of Ideal Numbrn or
-mmh.:malicals.~ and translated These Ideal Numbers imo the gcomc1riclIl exlellSion by
" hio;h malll.T was given foon." In this ~ the l>cm i~ is of II kM-I:T on.ie'r !han the
highe5t God. the One or the Good. ilIld is separmed from Him omologically. Following
Origcn, Eunom ius oonsido."I1I til: Son as The OcmilJl'gC. or the helper of the Fad,,-... in
cl\.minn, ) 1:1 not onlok~lI y ""'lual to IIi s ~. As ("0" the lIoly Spirit. it is simply
CtlllSioc'fl'" as the fiN alld most glorious of the Falhcr's crealiOlli. worthy of bei ng
inchd:d in Ihe fixlhcoo.J4
G"¥'-lI)' NazianJl:r\ l"i we h,we seen, wanlc:d I.., ~ !he Trini!)' as a sort of
COOIpk.1ioo Of realir.llio.\ll of lI1c .... l'll1al prOOuctive moI:ioo of lhe Godhead. in the I1llDler
" So; J. 1'~h l.Ml. C~'i'U~nil," <lmJ ("/~ ..k<l l C. I,. ,.." J'I'. 40-73; .1>0 11. l in ' 0" I~lth......
r"'"...·• ",rJ rIoo"llh'. 1'1'. 27·.U 11
" So;
" So;
""'IDi)..lh",.1.-"'/,'' ''''('Jr."" "", IJoe" ',,
1', H'J.
Pl'. 1. 17. l'J. Ole.; oko 1::. M,~"" (2UO'h
MiM I. rI""",i MMidl l<
1'1.1<"'''''" j'd . f"""". II, , ,, .......... ~ .. ~ /"" '" F",)<:I<" ,",I" oj l'hil_'1>h)'.
.. "clll .I:",!.. Cltri>li on fJ.":" in••• p. 2~.
87
o r Porphyry. Problems an;lSC. however, when his altempled explanations couJd nol be
IkveIopnerA of Iunan inlelled. The ..,iq...., o;:untributioo or Grego!)' of Nywo resides in

his postulate that "the word 'Godhead' signifies an operarioo t·....w ia] and not a nallR
(phusilj:'" As Gregory explains:
We do nol Ieam lhal lbe Falher does something on his own. in which Ihc Son does not IX>"
operalc. Or again, lhallbe Son acts on his own withoullbe Spirit. Rather don e~ery
differing conoepIions of il have illi origin in Ihc f ather. p<:><:ft'd through the Son. and
"""'" its ~pldioq by the Holy Spirit."
lIere we haw ~ lak ing the Porphyrian idea of a prot:IS'l involving mane, proodm ,
epistrophe, and awlYing it 10 ~ inlJlt. Trinitariln onI%gy thai: is, by definilim, beyl.Di
the full COOlplti ellsioo of human illleliect. Grego!)' has m problem with positing motion
w.hin the GOOhead, so ~ as this motion is nol intcrpo:ted as involving mlbbility in
God's relation 10 His creatures. Yet he is careful to insist that '1n]o delay exists or is 10
be c:oncci\llld in the movemenl of the divine will from the Falher through the Son and to
the l loly Spirit: ·11 Bolh the ..,ity of IIllIUre and the difTcrenriation of Persons in the
Trinity~ preserved in ~'s following lOOnulal:ioo:
.. Ad ~ I>iQM~.. q~O<I_ ';M, _•.hi J, " 011>.16-17, II. c.c. Rio:hordoon.

.. Ad ,l l>Ja M... l. 1.(7.21 ..41.2, II. RkMnbon.
" Ad A bJa~i.", 3. 1.21,lY-l I, Ir. RicluRk<>n.
88
Althoogh "" ...-koo.. ledge ''''' naru", [of tho Trinity) i. lIIIdiff.......m""nI. we do 001 deny
II dis!inclioo wil li I'eSJ"'CI to ClI"",liIy. That is .he only "3y b)' which"", diSlingu ish """
the COO"" .•• TIocl'\' isthat whictl d<.'J'Cf'ds on lhe firs! cause and that which is defi....cd rnlfll
f,,"ll the falher. IOu.. ,"" l"rI<.'dioti"n or the &11\ while it guards his J"l.'l"OlliIliv" of l>eilljl.
m1y. begoocn. doe! 001 c~c1 l1<le .he ",Ialion " hieh !he Spi rir "'"' by nature 10 the "",M ."
We halle here II mther s<,phisticated phibophical conceplion. akin 10 the latCf
r"nn ul,~ioo of I'tod us. i,e. II s..'hom1a involving a triplV1ite co-inherence of nature.
It.: ""ll.-e "r!he Tri" i1y docs not ",.,,11 in ,he production of f"rt""" 1W1r"".... bo.~ only of
ml.. "''''Irt' - !he cn.'a1 ion. the cosmos, held t.~...1her by the t'nery.>ei" " fGod .
' o1iSUJn1 inuity' ll..1Wl"Cl1 God and /li. cn:aliln TItis is rKlI a purely r...galiltC coru'f't. in
the _ thal it sqJlII1Jles C,,-.l tium humanity: mlller. it serves ~ II mearrs of prcs<:rving.
lhc<.lI"CIically, !he easceroerce of God "hile ~ng l lis a.:tivities ("""'1,,'<'1<1;) in
" .ld ,{1>I"~i~,,, J. I , S'.2~'t>. IO. lr, Rio;/I;It,j",n.

,.. f'r<><h••• lh.",,,~;., /,/""",;,-,. ) . IU .<J fT.
Copyrighted matenal
89
From !he side of God, there is no gap (Jim/imal. All crea:ion is immediately ~t to
hi'n - in a ll its n t....ion of 'll8Ol: MId lime. All lime and a11 1lplloC<e has come to W .'"
oro:;e' and are IO(I:dl>er in !heir entirety alway, pnenllO God - or 'in God' .""
his work suggests:
It is the mart. of Dei ty ro pervade lI'Verything and ro e~tend 10 ~ pw1 of ee nlllure of
exi:5ting thin gs. Nothing. indooed, could wnl;nue- in e~iotence did if not have itt being in
!he con:inlJllROl' of cxisting things compels US to believe d\aI iI ~ al1 lhat is."
Yet I feel it is ~ to interpfet this passage by ~fening to !he Platonic idnt of
panicipation (melll. xil), rather than to the Stoic: notion of a Iut\an.dMne '~brealhing'
(sumpnoia). <l We mIN, h<;>wever. be clear as 10 what the idea of participation means for
souls haw their origin in IXlIl-bcing. having been called i..o eeserce by God. In this he
is follo\.\ing AllulasiU'i.u Our participation in the GOOhead is our yeaning and desire
for proximity to God, and is !lOO1dhing dynami(, based on (U' absol~ 6tt:dx1l of wil~
.. P... ~ .. Iol.. C ~ C".., k MoM, 1M 1'IwoJotf)' afSi. G~KO'Yaf !'lY'''' (1'1... Yon: " - " "
n.
' ''''''''" 1 9U;~ pp. '».
" G~,,,, "f Ny.... Oro,;" CDIK W ,ka _ , _ 12.<4').5(, Ir. Ridlordoon.
•, S« M.. ~ Co.., k Ma~, p. 7 It:
Ili.-,
.. F. CopIeslon, A of Plriltaoplr" vol . 2, MN KMWlI P!ril<noplr,. r-t I (Nmo- Yotk: '....
IkW 1%2). p. <llI. lnd<cd. Urqory, in ~ opifl<: /o Jw-;"u (229.20-23 fT.). complains _ .... ....". of
~ /', i",, ;p#, adl>c~ too el.....ly .0 Il. neni. IIIoupI.
.. O. ;""".....,, _ w r/>l 4.1 ((
"'" 01' an ~'1cmal '''''"klgical ,;talUS. l'ar1 ici ~ion in the Godhead is ...,m<:thing. gramcd 10
Em""",m:d by God' , b~ing. man held. lofty p"'iliofJ. lie w a<; al'P',inlcd tll ru le Ovcr
Ihe eart h and . 11 ,he erea tures on it. Hi. form was beautiful, for he Wi>< tmn~'<I M lhe
image of the an.:het:) pal heaUiy. By nalurc he"M tree from passion. for he WM a eopy of
IIi", who i. .. itho..., pass;'lII. lie ..", full of eandt.... rn'Cling in lhe direct ~isiofJ of
G..1"
Reading lhi. passage, it is hard 10 ecccpt Mar Gnogorios' conclusion !hal GfCll:"'Y is 001 a
l'\aton ist· · Ore need . imply nul tt.: "sU1 si'nile~ of Plato' . R,'puNk VI (5Olla IT.).
aed !he f,1f1lOU'\ "aIk.'gO!)' of lhc C3\1:- in R<'I'IINi<: VI I. in order to Tccugnizo: lho: pun:
as ~i nJagC of c,oo- means, flO( thal the hUlIlan being pos.o,e;ses God' s nature or bei~ but
r:llhcr that the human bd ng retkoclS the glory of the GOOhead in a tcmpmll, tinite
falhion. Yet not (lIlty oocs humanil)' JIlII'licipale in tho: Godhead. but lhe Godhead
" Orolio ~"udt~,j,-.J ""'~"" • .104-1 11. II, Ri<llanl-<t""

.. C,".. ic .1 10~. 1'l'. 17-21 IT
" l hi. i, ,10< «<li,.. .. f ,he: R, / >tIMic .. It<rc 1'1.",
<Iahnn,<'ll 0" ,he: '~'M><I hf,) ,,,,d "";~~- .....
• , pl.i "" lho 1,"~'l<:Cnd,...1 .·i.io ~ " f ' hal ~, ...... ~= . and lho .. 01. of tho ...,..1 that ..".."d. to . ""h a ' i.i, .
1 hf, r l. '"" i of ( ;r<:'\IO,,- ",.idn i" hi. ",,,, , ieli,,,, ,h. , ". on: . i,. I.. ,h i. 1......,.""""1 ~'M>1 . /".... il> na, ,,,,, ,,' ....11<.-.: (o.... iu ., Oil' \ in""ip i. I"""i",l,- h" . in or ow
hf,i,,~ ... ;''' 4< of( ~><I,
Copyrighted matenal
"
!lad 10 be mingled with hlanan naItR. In this way its desire Ife.' di~ine goodness) would
<,:orrnpond to !I<lmeIhing !Wi"" 10 it"
Tle Platonism of this ~ is a11l'lO'<l too clear to ""luire ",nun . but givm the po.itioo
of Mar Gregorios. [ wilt simply poi... my n:ader 10 l'IaIo' s Timut'us (45b-d). where the
"the p<ft fire inside us....~ l his CllIICqJlion is, in my view (aid pace Mar Gregorios),
closer 10 Gregol)" s intended meaning than the maleriaIisric JUMptwia of Stoicism; for _
koow tla P\i>jo's '"plR fire" is simply II poetic plese for the divine illlellect This
terminology was taken up by Origen. who corrsid=d 1he ' fire of hell' to mean,
Participation then, for Gregory, means an existence in accordance with lUI energy
or irw;olination implanted in us by God. ie., 1he inclination lOr perfectim. ~
eternity - fOr deity itsdf.
IWlhalevt'r is derived from the uncreated nature [God) has its ... bsistence out of
If it acts according to its nature. !hi. continual d>ange is for 1he bem:r, BUf if it i.
diYftted from the SIJ'lIighl paIh, there succeeds • movement in !he opposite d;m:tion Ii.c~
back lOWard noo-bcingl.'"
.. ON,;o CQt«M l icd _1/_ '.#-4Y.

" T" DJ . byt in J.M.C"""",,, od, p. 124R.
tr. RKt>.doon.
so o.a"o ...,,«/rf't icd ",OK_ I , 161_1t.a. If. Ridlanloon.
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"
On t1...~ grounds. GII:£OI)' conceives <If'<,/t;<lIU.<IU,liJ as a ~joo o f the human. 001 to its
pri mordial ~ (nor>-bci ng~ bo.J to its informing. animllir"G priociple - God.
When.. 0""'" long p<Tiods of li_. [~ill ~ been ~ and those oow tying in sin
ha\'e l>cen r<."Slon:d 10 lheir origi",,] $Illt" [u,ihuloll uf'<'ju/u"....isl. all <TI9ion will join in
un;too thanksgiving. b<.J!h lh<.-..c .. h,,'e puriflQllion has inwlved pun ishment lIIId those
Like Ori~'I\ GIl,.'l:"'Y evro iro:ludcs the devi l among \In;c firol ly albining salvalion.
Yet G~ dues nul oescrite (he salviflc stnte as involving a repose in God. a>
M,,:umlfS will Iat~.,. do (in a qUite radical "'''y. as we shall 5Ce ). Rather. for (jn.~Ul)'.
salvalioo inltOlves a COlllirM.1OUS "'beooming" or IOOtOO toward God. never rea:hing
fultilh"",.. This c'OOl;nlluus nllJlion is the n:suh of the socrs rettiving the divine.
lran,formative pow er.
reS! (.,'mi' l. because sudl a one has soared lip inlo the ir><lcterminale and the in finite ( De
M
Grego."Y is here oocc 3l!Jlin intluen.:ed by Orib'Cfl, for ",tun the salvif.. state is oee of
conslanl delving inlo the mysk-riei of the GOOhead, as we have Sl.'eIl. Grego ry's
" O",,'io rd'ff""';': " "lal("" 16.. 7J-77. 1r. Richank<",_

" II. U. "'" 1I.hh."". I',~",.a </".j """'/lh,. p. 4~.
93
COIlCeplion is perhap; more 'm~ical' !han Origtn's, for !he greal AIexardrian's
This is lft'Ci!lely the meaning of 'm~ic' t>rulfi.l:03), as inYo/ving a mu. ,irion or ' hidden
discussed leter. For this reason. Gregofy of Nyssa is riglrtly f,;ta....,j lIS a 'mystic,' a lnm
thai: does l10l apply. in its strictest sense, toOrigen. l~
One final lqlic of importance must be llddn:ssed. in relation 10 Origen and
Gregory (for the ~ Cappadocian was also the one mosI deqlIy influerud by tis
Alexandrian prNecessor) - te , the oonc:epI of fR:e win . A s dlSCUlMd in the previous
chaptn, Origen wao; a champion of the concept of absolute freedom of will r.'aI in tile
face of the divine ~. Gregory is an equally fervmt l(lhoIder of this view. ~ eatain
rigon:o..os marner of Origen. lIJ'OO human freedom in rd8lion to God His denial of die
soul's motion 0lJ. of noo-being into existence. When (~ ~ of an "original
stale" of the soul. be is not. lIS is Origcn. speaking of an llCtUaI proximity of souls 10 the
Godhead. huI IlIIher to II>: -......cc of evil or sin in lhe ...... 1. "The e\'Cr_ incmo!Jng. !hough
~ satiated. desire for God is. for G~, l10l the gradual relum 10 a podagogical
relalicmhip with God. bul the ever-ina=ing ' Iheandric' nal\R of the soU flo borrow a
· ' lhid.•p.U
.. This if not <imply doc .., 111< p<><I....,i<ol ""I'<d o f lbc ..Iville tlol< r... on,..... l>uI . 1.., t>«oo..
nr
of hi. (JIl I.." l!Ieo<etin l) -.:Imi.. i"" \be I"""ihi l~y or fuN ... r.lb of .....1s. .. bid\. 10 the pucnc ....i'..
oj k:.. ~ di"""",,1I ony _ iOll or. ' my.. ;",,1 ferwr' in Ori~ ·. phi"""....,.
a system " here the soul is said to ~ been called out of Ix"," being and prevenl<:d.
otoIivion. and Ihcn.'by luldt."nining God's CfE".I1ive aet. "
Origen's lhooly of pe- ecserce of souls provides a foo..nlatiort for the 11OIion of
"ilh Origen's imNcro;e 011 humanity's al>!;olute fn:cdoln of "ill. II is In.lC thai o.'ftain
scholars have crttkized Origcn for falling into coouadicfion based on his doctrine of
<1f_,t<lI<l.tla,;.< "hich irnpli.:s.. !O;l ll..l" say. a unailing of humm fn:w..." for the pllIJllJ!;t
of uni~l restoral ion of SOIIIs..'" This critcism of \he Ale>:.aoJrim is easily dismi'iWd
"hen '"' not 0111)/ m:al1lrot the soul has d-.e ability 10 £.111 ever ag;U1I into sin (a snrt of
e.\ isl~'Ilt stale ~ be taken .1" 3)' liurn il. in Ihe sense Iha1 n is possible - no mailer
how far the soul SlTllys lrom that sl.11e _ to re-altain it. Here, fltell"m lllO'''s no Ixx""ls,
and " hen Orig<:ll 53) 'S that tl-.e end is al" a)'S like \he begilVling. he is 1X1I sp...'1ling of
" ,><- ;"""''''''~ •..,rbi I> If.

,. Sec, ~... "' r l". M..,.. : ..· SICCOII><fJ. -U ri"", ...J the r; 1 1tC'l'''''''''''' A Quc<lion o r
lI"",. y." .lI"",,, ,,, ,,
SI'''''~ '< "",iIi,
nkon«/k ""'-'''''' ri.. i<:<Mri'''''_
_"., Moor.,. "Ori ~
""ml, 1'. . . ",,,,,,,.1 or
o f A....odri • ...J """"-ala"a,;,, Some N,~es fill It...
l).,.• ~'l""<-"" 01. No" '" No, io...- in {'-JIiMI: Onlinl' JaM, ,,,,1oIC.,;";"" rMol"KY a,"" f'h ilw"IJh.•'. ,,~,
~ . no. I ll",,""'} :Il1.H I' .. " quo...li......n<I!....."....-iI""',.ln ml,
" \i",,, on,,,,, "' """ lhe l. nn h f"U' a. ;. rot 1'<"""'. ' hi. ... it _ m. '" ..... uliJ "''''~I".~''',
Copynghled matenal
95
etemal recwrerce in the SIoic sense, but rather of an ecemal possibility for creative.
hislaical ecseoce, in which no age or <NOlI is ever the same as the one before it.
Gregory. on the ocheI" hand. is tmable 10 posit 8 unique, sovereign ousia of the
!lOI.l1, for his PIatook-derived notion of panicipalion requires him 10 locale the substance
of the soul in ils depo.:ndau on God; when the soul, aa:ording 10 ~ (fol lowing
the persmal activity of the soul in history being responded to by God in a pcdagogicaI
ITIlnla", in Gregory we serse an inuption of the deity into hLmal1 history, for the purpose
~ denied to the soul. which is forced 10 move eternal ly in the direction of Go:!.
n:gan.lle;s of personal de<:ision. Grqp'y. in his rdi.153I to adopl Origen', doctrine of pre-
existent souls, failed to provide a philosophical support for his mrncrous l5~ of
being as a p :lSSibiity, for as Hdlenistil: lhi'*ers they _ ~11ir¥ 10 admit the mlli lism
of II soul !hal willingly ctooses oblivion over the ~ of the good Yel Origen is
more consistent than Grqpry, for he docs not describe the soul's genesis as a calling OUI
trom I1Of'I.being, but rather as llI1 lIlemporal reality belonging 10 the sooI by nalle. i.e~ its
pee-exserce with God. Gregory, on the 0Iher hand. adopls the Athana..ian t1OIion of
souls being crealed out of non-being. which places a limil on the Ilbilily of Ihe !lOUis to ad
fn::ely and as their own SO'IIneigno; - for all is permtned 10 them. excepe a ~version 10
.. S« A,hana. iuo. Dt i""O"'<llil>M .." hi (If,

.. Sc<, for """,pIe, o,."ti<> c.r 'UMl iat _ lin" 29,
Copyrighted matenal
lheir original SUIte. i.c.• noo-h•.'.;rtg. Gf'et,'Ol)" s l<lIlowing stak.omerL then, is 1101 SlJpported
OUI of hi, hish rq;ard for IIwt, !he Sovm:ign of !he uniwrsc lell SOInclhing under 001
0"'" OOIltrol and oh ..hich each ofu, i, .1!<: ""Ie masl.,... I """",,!he wilt a facuhy ....hich is
nee fru", hc.lIIdagund i,~. arld is grounded in the fm:dom of lhe mind."
The ·i n...' lklll1 of the minu F t'ltll",riu Ji"""kD] II1<U G ~oory speaks of docs IlOI cxtend
10 a voliTion of II sool in opposition 10 God. For G regOf)'. the soollhat opposes God is
t(lI'Xfully cjeensed by ne ' divine tire' (", hich he i~crpn.'Is. li~e 0ri","'1\ as ue mcmal
is a ~mil 10 freOOoln in GII.'gOl)'·s IIJOUghl. for. like Alhanasilt'i. 00 volition at odds ... hh
chaprcr. M...~imll' the Con fe'<'lOI" dev elops this ilea 10 the extreme. in his docIrine That the
tncama1.ion would ha....., o,:cum.'l! ", heIhcr or r<JI I..nanily fell a""')' from God. the
uhimale inlOOlicn (Mm ) of the creaticn oc'ing divine incamarion - a r<JIion tll.'II makes
lim"", exisrcncc an:! volilion. ultimately. a tUr.:rioo of the Godllead. "ith Iun:Jn
freedom ~"lk ing a bock-scott kl thc divine Will.
I ...ill no'" proceed 10 disc uss our final CappaoJociaJ\ St Basi l the G reat. a< well
as E\~lt'i l'u1r icto;. "'00 was n'Sf'<lllSibie lOr codifying Origl.·,l's phik'sophy and
.. Om ' io "" ' «Mil", "'''Il~'' 3O.lJ-J7. tr, Rich.w'<l...n .

•, Ik-.cr. unlil.<: Ori.,.... (;n:~"'J d"n .. ~ . 11"", f,,,
P'......" ·i(,< n... ",m"n. ..". 4.... "'"
roMi""," di, inc "" n i"' ,,,,, , ~ in ~; .. the red""ogic. 1",.",.,.r o f Ori~ . for ", hom lhe "I'I'l i<o'ion lOr ' di, i""
° °
r.",' mcan. ,he ini.i ori"" in ~, pm<..... "r .." = i..,, ,..",ord , ..><I. and no! r...=l ' rccor it" lalion'
" ,,,,,• •pJt<rI,,i.l<i.s1 "rthe .... ul u_i " 1"" -<k1<m>incd ~ .. I.
•, Or",,,,"""'''M';''-'' ..,,~ .... JSJ :N- '~ I
Copyrighted matrmal
97
irtroo:ha:ing il into mma'Slic circles. This latter ftglft will only be IreaIed of triefly. since
!he pepose of this S1Wy is 10 examine the philosophical impIicaions of Origm's
eschatology. In! not his legacy in the monastic li3dition Iloweva-, Ewgri15 is an
important influence on Maximll!;, aro:l for thai he is worthy of some considcnllion,
allOOu@ll OU" main Wi...,," h= is wilh Maximl,ll;' phiklsophical inflllell<eS, esplCially
Stephanll5 of Alexandria and, of COllISe, P!;eudo. Dialysius.
Basil was \Odl-read in Hellenic liternture, especially Ikmer. Plato, Herodol:us, lllld the
rhetoriciam.. H~, he was convinced !hal pagan liternture is to be valued ooly for the
theology. Basil was more CClIlSeIv.ll.ive !han eilher his brother Gregory of N)'rM a his
friend Grego!)' ~ remain~ in ITIO';1 thi~ !he faithful heir of A~llS ar>d
h-cnaeus.6J Basil's devolion 10 Nicenc orthodoxy was un...,...mng. yd he failed 10 attain
NlI2ianzm, who (as we have seen) al least ollempled to fOl111ulare a speculerive,
philosophical lhroIogy. Rather, Basil COlJIlSeIed the inquisitive 50UI 10 remain contenI
with simple obedme 10 God's commandments, scdUng knowledge: of God "TIlJ( by
carDJt 5Cl::~ (limn i" Mom. Mart. 4) blt by remaining in silm expcctaIion of ftrther
•• Set G.L. ~ . ,00 j~ Pd"''';'; 11oo "g~1 (lond>n: s.p.ex ("""1 PI' H2-2M; ond II. VOtl
Compen """_ . TIo; F"'~T' <>{I/o<: Gr«. Ch" .-cIl (I"""""': Adem """ l llorb Il'-:k 19631 1'1'. MolOO,
"
re-.'elation from God.... 1111S anilude of Basil does not IllCl\I1 that he gave up complelL'ly
un Ihcolog:ical spxuL~ ioo, bul simply that he "'lIS far more cautious and COI\SCI'YlIlive
than the OIlier two Carpedoctan Fathers. placing his inletlect always in the $l.wice of
6l
eeclesj;t;lical politics. and l1I.'Vef in the sole sevee of IU\' phiboJilic:a1 spt:aJlalion.
This is not, oo...e vcr. to dismiss hlm as of roo import;n;:e. Has;r! I1105t importalW
lll;hit.","~nen~ In my Vl\.·W. was his ~flll argurt1<.'n1S against the doctrines of
A[XJiIiIms. which I shalilricfly Slmmarin:."
At the ",mILT of Ap'~lirwis' dol;lrine of the Incarnation is the assertion that
Ilum'1I1 lksh (dle b1xly) blumc I'u«J with the Gulheoo "ln a si~ ]ile and
God and man) in Ouist. a doctrine Ih:~ ",a, to beo;:ome m::h an import.1f1I if..'1J: f(r
Chakednnian Orthotloxy. Ill' argued lhal .,he divine Word wac< suhstilllled for the
oonl11d hunn1 psych<>Iogy in Orisl....3 and thai Ill' pos.o;;esses.

M
HO!J<' nalure tnia ph""i,.)
as a single person t "." .« ip",,)."" Apnl1inaris w;r; roo(;Valed in this IIlt'lJ1)' by his desire to
reliJle any l1Ol ion that Chlbl possessed tml COIlI~ ...ills. ore htrnan and one divine; for
.. ('....p«lh.""'n. ,~ fa'~" ,",''' (;",,1. Ch" ,...It. p. 94.

•, h ma)' b< "Mucd th. , fl. ,;I". ",,"sc,, . ,i,-c awro-ch to ' pcal l.,;. " lhoo~' i, d... "'.. ,~ hi,
",fe';o.. i~'cll"d"., Bffl'i' Y lh... ,,, hi, <I<, i", lu m.inlain =biO>li".t ,,,..,,,,. ond cnn..,...... d urin8 ' "''Y
l"nsc p<:rioo " f Ch urch hi," ...), .
.. Ik~h Gn:l""''''' II ",,,'It he: n,oI<:<l, ......." ~.in'" Apol1;" ";. .. ,,~lt. '(el ~ " .. tb<ir , p.~i1i<:ot
, lilllhal n"n'n. Uy tod 10 lmpc...... 'lbe<..l<""n" """,..,.,. opinst Ap.,Iti,...;., d<>o.1 Mc. ~ " ell)', £""Iy
0"'>1;"0 j)'x lFi M ' , pp, 1'I~JIH,
Timolhy' of llcQ ' u>. I.p oJ II"", (lw. 27Il~ Kell, . £,,'/y {'h,;""", 1" ><I'i...... p. 294, .. ...
. f
".X."''' 'her,'' Ifi.",,,,. ,if( 'h,i"",~ ThroI''K.f' H'hiloJ<tphi" 'Tho: W"""' i....... Pmo. l'lll]~ 1'1'. lI(l.8 L
.. Kelty, l 'urly ( ·h,i.""'" I""·"i...... p. 1'12.
•• Ip, ud /Jr.", 1. 2 lI ,i<t.r_ 25n K.tty'. p. 293, Whil< lh<..- « ""mo", lam r"" """".. in M
""on i",",, ' " ';l;"l'-' i. ~u"~ ",,,. he: ,,,,,,,,,ion. tty' n,,:, h"PQ>"" '" lh< l..-m "",ploy<>d
by OriS"'" d , IJr
f ,J, ". ;",'urn. 6 (h:l'~ l'l'l~
Copyrighted malanal
99
if ttis were the case, then OU" salvation would nol be guaranteed. for Ovisl would he
divided in His thoughl. and theref(V'C an lIlV'eliabie source of redemprion.70
This doctrine of the "'Wily of mn.e~ (/u>fflid.! phusiti) of the divine Logos and
the fle5h it took 011" implicitly denied, as !he CappaoodWl5 quickly realized. that the
~image of God'" in which we were created is OIl" ;male l3liooality or iotelled (lagrl.J.
now ). Rather, this doctrine S1 'W""'ed !hal OIJ deilicarion (thM i.1) il1YllMs m a
fulfillment of OU" J..nan rlllIltt in its rrialioo to GOO, bla raIher a change of 0lI" 1I31ure,
The Cappadocian ~ 10
Apollinarian doctrine, heralded by Basil, COl"6isted of affirming "the definition of the
i,"¥ of God as ratiornlity,M and ..,._ ing !he Athanasian formula thai Chri5l could
nol heallhilt which l ie did root~ . As Gregory Nazianzen writes:
Afl)'Il"le who ~ in him as a mal wit"'-"" • human m ind .. molly bneft of mind ond
unworthy of sa lvalion. f or thai which he has 001 lISSUIl'oIed he has not cured. but thal
which is ""ited to his deily is also saved."
As J. Pelikan remarks, OIl this JllISSllge, 'lbIy a coroIlaJy. therefore, jUSl. an '00 one bereA
of mind ' 'WaS capable of gra;ping the faith in the incamale ('Jf"Ie, so the incarnate one could
243 r. ~
.. r.....-..
K<:ny,
A'
1 ( Udz., 204~ ..... Ck fld- ~I me.u... 9 IUd<. 2OZ~ ..d ;l _~pIt_ 9: B ; 10 (Lie«.,
291, :m.
" F........ In; 1<t9 (LioIz., 239; 2-47); Kelly, p. 293.
,., It"r. ~ ";11 be helpful 10 ......lion II>< dm;r>cI;"" bel ...~ l~d,u.r>d M 1IO,i • . In II>< F..tem
« it<dcl o n _. lnId. ion. Ih< funner temI ....., to I>< urdcntood .. dc:nollnf • dt.,;... """'<'Ief or
e etenlll otri';ng for tho< Godhelld ( I<> UOC { gory of Ny_ ' s ... , _ ~ ,.he lall... I<rm.
~ _ _I i. P"ll" Noopl."" ion o f !he pani<ularly ;p laml>lichllO, ~ it denoood a
voluntai ly ~1i_ishinl of hom.. v"lition and its repIac<rn.aIt by hom.. parlicipolion in div ino wo<\o:...
"'Y'''''';"
This I. tho """tl1l1 e<>n<:epI in formiq lam blichan ...... ul'JY~ (,....." . , lI';,, ); cl rlmblichuo.. iN IOJ-
6.01... G. Shaw. TM . ,V a"J ,..... & . 1.- TM l>'rop/D _ i... ofI"",Mk h... C1t • • eop, P. 51.
" lp. 101 CI'G J?=11 1~ •. ""'.." ('/Iri..k>ttlty " "J ("hii. k ,,1 (:""*-. 1'1'. l tl-l19.
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r10l 1>0: bereft of mild....• T" po.~ ~ mm: ck31y. if the image of God is not itself present
in Ood - i.e.• if hu rnVl reason is r10l presenI in the divine ltlgos - tIul hun:rl rea;on ",i ll
r10l he raio;cd up to God in salvation C-OIN.'qllelllially, thaI " hich is most ro.1blc in '" and
n<.~,n.~ '0 God ( uta' ""'-'OIl) "ill not be dciticd. The Caw ado,;:iam; displayed die
the (oo.ud,tioo ofChalccdou;an Ol1hodo~y .
•••• •
life. ' lis <NXtici.m b1 him to a mysticism in ....hidJ ~1 r. I...Jd 00l<h no real plao;e. and in
this he nla)' he corNdt.on:d a pn.'I;lfiJl" of Maxim.... Like Ma."imllS Ill'; we shall see ) B&il
believed ecetc discipline capal>k of raising .he soul up to a ~le in " hich. es
Campenhausen d escribes, the "tne .-...:If is lihernted, f....isb:d with wi~ and raio;cd ~
t,,:yond the consl ri<.1ing bwTit.-rs. 1I ~1l n may give nsefr wholly 10 God, !OX Ood, and
1
tecore one ",j' ll God..... ('al11l....nlla,,,,..', rcmarts IU1I...T. ro. ing that 1 tl"is OOIICC(1lion
derh 'e"; from Net"1Jlalonic m\:1."ph)'sics aro:j lhe ideas of UasWs tekwed master, Ori~ ...•
TIlis sta1<'lTH.'I1t Ie-.aves me miller at a kISS. for nowhere in Origen do we read of the soul
t...'COm itl; '"one with Go:"j"' - a distiroion is a lways mailllained. as Origcn's doctri'le of
jXlS." ;bIe fulure ralls olwiln;ly attcsl\. Also, in NcopIatonism. one is hartl- pressed 10 lind
" Ch, ;.,wn;r,' ~"" Cla"kf,1 C"I'..,....

p- 278.
" Con"",nh _. 1M F~I""'" ~f 'lo< (;,..ACh......lt. p . 88
" ' hid.
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10 1
limblidu. for eumple. as he eIahoolIes his theurgical doctrine, is capable of speaking
of ht'OOfU, or 'mity' with the divine, yet this unity is JD1er.;lood in terms of aet(ivities),
and IlOl: in tenns of abiding. existence, or being (see above. note 72). It is obvious 10 the
present miler thal Basil wao; II simple lTlOOllSlic mystic, who elevated God's lJ3lscmdenI
TI<Itln' so far aOOve the human intelled thai ~ion into deity became, for him, the
only ' logical' <Mwme of a I-on;n.divine relari<n;hip. S uch 1TJOmSlie misuse and
m ~ i", of Origm I'USI: 10 a boer pill;h in the II'lJlJghl of E~llS PooIic16
who. perhaps ITIOI"e !han llI1)' oCher thinker of the period, contributed 10 Origen 's
posthumous coodemnalion. II is to a discussion of him tIIllIwe now tim.
Origen and Evagrius were joinely condemned al the secoed 0I:cmw:nical Council
(Conslanlinople, 553 A.D.). The writing-; of Origen. specirJCally the EN Principiis, were
seen as the soun:e of Evagrius' departurto from orthodolQ'. As F. X. Murphy observes.
"there can be little doul:( that while Origen 's speculations wen: jilt down as exlnIVaganI
by SlICCC'eding generations, it was the bolder OI.IlJ'ellCh of Evagrios in his attempc co
encornpass the II'hoIe of reality, divine and I'unan. within a vast ~ ~cm
thai occeslored their coodarmalion in boIh til: fOll'th and sixth oenIlIics. .'11 The quesl
o f Evagrius for a complete IICrolD of cn:ation and ho.mm ral,R led him to wlize
102
lrnditiUl1 thai p:rvadl.-s ~ Ollistilln ~ligion 10 this day,"'·
Evagrius received his acquaimence with Origen from the Cappadocians. and In
led by one A mmoniU<. a gJd: aJrnirer of Origen. N lX-spi1e the admonirioffl o f his
IllOSI adv,:I111rcsoIl1C thcolugical spccuL'lIioll of any O ll'isIiw1 thinkcr: ' u ucec Evllgli us
5<.' about codil}ing the speculations of Origen (ao; set (or1h in the iJ<o r r;I/d pii.l )
~)'Slem.llically <nl with a t>:.>ld altem~ at a fOlYllal sy J1l ~js. so much so Ihal It Uts VOIl
By this Ballha>.ar likd y mcwll thuI. EvagrillS ",ao; more ccoccrred than Origcn ",1111
cia/lnlllling a coh.:rel1l philosophical -.mid-.... iew. lWld desiTOll'l of crafting a logically
servce of tile escencer aro.l rnysti<:al <:11<IcavOl'> " fthe monastic rommt.';'k's oftllal ~'C.
lhe thougIll of Evagrius s<"efT1S to have inclined quire nall-ally toward Gnosticism
(/,.." " r 11m the inflllCfll'C of the GJ10SIics , ,11'; still alive in his era), specitically in his
"'IIi"" or t"tl ·anih.nos· of Gud '" ...an.! I lis Creallon - one of pun: b'Ol>d1lCSli, the otl..... of
,. II*!.. p. 2n.
,., It. d
ti,,,
'" 11.. G.. il............. A"<"""I~'u (;".... af:...,,~ I~ Pn",iq... ~I rAi",>irr <h l'(N'igjn" .. ~ dr~: /'"
c;,..... tI ~Itn I", .\) m n. (Pori" "'" i" k .So,""-,,,,,,,,,, 1%11, Murphy. p. 254.
" I)uol"" in LX, Murph>', Mh.~ri", Ponl icu, ..,.j ()";~ i",,' in O"I"n"'"" 1~,,;". p. 253.
103
strict judgmeot and ordering. ' 2 The fall of souls (a'I described by Origen) is inl~'l'pJelod
by EvagritI'i as a movemenl or motioo W..es;.•) away from God (I concqJI thm would
Before the ITIOVUf>efII [of sou'" . ....ay from God). God was good. !he creator of the
incorporeal (intelligences) ... after, he became the crealor of bodies, I judge aod
.0...._
- "
Origen himself does nol separate or disl:inguistl between God', activities before and after
the fall; always is God under.;tood by Origen as a pedagogical fon:e - tte only diff-.;e
in JllR contemplation of the Godhead, .-flile in the former (OU" prnenI existence) we are
immersed in paedeutic hislU)', working ever back towards ()IJ primordial state. The
naIVe and simplislic noOOn of Evagril6 - thai God somehow changN His atlilude toward
His crealion aIler the fall of souls - leads 10 a conception of God as our j lldge, IlOl as our
Father, and ends with a view d" OU" relationship 10 Him I'd as one of children 10 parent,
but of citizen to guvmrnent, a submlination of the per.;on 10 a syssem of law, wherein
the penon becomes merely an individU81. N. 8erdylle'V m:ognized this view as
.. Th io _ ms l<> be • ""..... subtle .."i, ion .. r tho doctri... of "'.cion.. which "'~'" t hai there ore
1_ d;'I;....1 .1Id ....... . 1 (I"'...~ h f'H>l ~l) God., on< IIIC'I'Cly j ..... md lhe olho:r pcrf«:lly l ood.
h qri ... seems lO have t:<>mhil'led I"" Iwo M."ion ite God> by intapreting tho differi tli oft"" on<
n ..d .. 1_ m",,", or iii. ~ I Olion ... ip ...; Ill sinful h"",..ity. Allhou@ll Gno.>Otici ger I ,ill l
inlelle<wal ..,..,. in hqri...•• "'"Y• ...,.,on, ",IOIi""ly .... lJnn<lio 1,.""1;.... s"" h as the Ti'l pwti ,.. r"""",,..
be. unm~ morb ol1ho inO_ or Ori_ ond "= per1Iap!I of i n _ \0 Ori,eni.... Soc J,M
Robinson, 0<1., no. N"1I lIa.,lIhJt1i l. i/oro ry in l'n/tluA (l ciden: f J_ IInIi Im~ 1'1'_ 51-60 If.; ...., L
, IIindloud. E. n.om........ lr.. fA Ti'oit# n-/p<rrr ik (QuttIoo: Us I'rnon "" L' UnivenM laI< oI 1919).
.. ".pIta/a la (in"" k rl 6.20; Murphy. p, 264,
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104
J'ojji(lOOIlS lO aulll.'l11ic OTisti'Ylity. r« ~ leads lliIlurally to a relief in dcI11aI ohnnarion.
in hell. and in GOO as judg.e of actions. nol of per.iOO5 - and 110 person can ever, as
Iknlya<...... coerecrly e~plai ns. b.·come an incamalion of e\'i~ for the i~ of God ;.; in lI'
all. and "hile it can te <Jbscln'd throogh sin. it can ~\'ef be effaced all~1h"r."
Maximus \h", Conr.,,,,..... hdr to Origen and Ori~,.eni"" alii himself a monk like
Evagri us. does nol 1:111 inlo this lln"'onhy conccplion of God. but he em; on a diff<.'ll.'!11
point. i.e., he do.'SCIihes ""Ivation as the "'J'I~ of ~ ego I>y the dow.:
presence. This is LYllam"\In1 10 a deIl;,,1 of the importance of pc<sOOhood. and the
po.TSi" ...lCc of pl.'l'S<.ndity in esdlill'~"gical exiSl<:nCe. f'U1111l.'f, Ma"imus' idea thal It.::
Incamal i'lll would have occurred " 'helm or m tun.ril}. fell irto sin - the P"1'JlOSC of
cf'l:<l!H.Il1 b..'ing (i"d's self-ot;l'ctiviflC3lioll. as Ma."imus arg~ - mluces our exislen<:e lO
a lilOClion of the Godh:ad. and rob!; our persoeoood of any meaning. In spite of this
troublesome COIL'qllion of our !klll/irlC stale. Ma"i1111JS holds a very loft)' vio.·w of 11IItR,
arguing lhiJI our n>le In cll"alion is k) mise ~ all of ml...: - all <I'limaIs and plants. the
",orId it'iClf - k, deiflC3lion. In hal situalkJl\, il which envif'OlYOC'I1tS are
bc-ing, deshuyoo bt.')<100 n'P"ir Ihroo.~ OVI.y-pupulalioo ;nl \\31': animals Cl\Jt.~ly
expl<lit~'d for the salce of sci<~ni rlC d..'VClopmcm and the ever- illCl\..'"1Sing need for
enici<~"9 in UJ: r....1oly.. fanning lo)'SIcm; and human trilgs denied \heir dignity an.! tcsc
righls If; p...rso..... ~ of their n~igk"l or ethnicity - all this makes the tTlt.-s....1gC of
Ma"imll'< the Coofl'SSOl' IIMJI\" timely. ~ than ever hefore. For this n'8SOl1, althoogh
p, SK.
"5
I will be quile criticaJ of Maximuo;' eschacoIogicai doctrines. I ..ill be Sln to point out
the valuable contrillJliom he made to the articulation of an authmtic Olri!l1ian ethic.
Before ~ing ",ith a di~ of Maximus. however, il is necessary 10
elUmine the ronuiluion of Pscudo-Dionysiuo; the Arropag;le who.. even "'Of" !han the
Cappadocians, is ~ible for en.<lI"ing the Stn'ival of Plakwli<; phi~ within
Chistian lheology . l nfll.lellCed by the pagan philosophers Il'Itlbl ichus and Produs.
~Dionysi.... elabornted a """"istica!«d ~ and mystical theology. the
influence on Ialer ~ (ird Ldiog oox own) of ",..hich CiV\f'IJl be over-stated. He came to
have a pmfomd influence on MlI.Umll';, so it is to a discussion of tile Areopegite and his
itwelJectual mil ieu thal we now lim
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106
Chapter 4: The Later Christian Neoplatonists up to SI.
Maximus the Conf essor
~ P""udo.lJiollp i... I""" / .'
judb~. not as Falht..... -I h;~ "," io" of God is quite common in We<ll'nl OIrisl i:wlity.
I k",,~. lho: re is anotho.... problcmatio; altitude t......ard God that is. pemaps, I"I'lOre
oomnK~l in zeeem Chrisl ~lIlily. i.e., the idea Ihal God. in Il is esscrce, is ab';oIulcly
lhat Ihe CappadocilUlS already engaged in .. ""opll",;c or ' ncgali~c' approoch to
a""'Jlule lra".oendcn:,:e " f the highesl God or FiN I'rinciple became a major theme in
, r ..ud<>-l lion"i.... I.m.' I 10fl' ''. Ir. C l.uitQ:;d in P",,,Jo-1J;,'.n~i ....- 1M Cn...pi.~ If...-h
( _ V.n , l'ooliol """' 1 'IlI7~
, s.;.,. fn.. e""''I'k. (OJ. I.....,.~. G"J in P<Jt.;"k Tlwl;KIrt. 1'1'. 2.l-H; al,.., w.e PI""....... A
Iii.""" <>f<"Iv;,'i<»! r"".I"Il!<'. I'f'- lI8.'I'I.
107
both pagan <ni Christian l'Iatooisrrr. 1l wes the pagan Neopkllonist Proch.. (4 10-485
A.D-Y who came 10 !moe llf1 ilTlfTlCf1Sle influence on Christian Plalonism. for he is a ITIl\ior
intellectual mi lieu, specrc to Christianity. of this period, parfuJarIy ill m<ped of (he
grndual disappearance of ~ sp:culalioo. repIa<;ed by a dominant corcem
y,ith ern ~ the Ir3nscerdence of God. This corocem led 10 a moniSlll !hal, in effect.
rendered eschatology a roon- issue. with highly JYOblemaIical results. as _ willgee.
Monophysltismand the DfomM orn EKhatologka l A. thropo~.
E.. .:ha/" Iagy is concaned with the culmil1lllion of the human endoea\'Or in rcIalionship
with God. Le., eschatological doctrine is conccmcd w ith the rod of human eJ(;5lnICe.
~ ll" the final goal of Ihi.J life, qJCfIi'l; onto another. elemoJ li~ Soteriolngy is
concnned with the Il'lOfTlml of 'conversion,' when one makes a oommilmenl to God
tIwugh failh, and then c:mfinn<; one's faith tkougIl a riglttoous existence. In short,
scceriology is U!i ICei 'oc:d with the ITlClfi'; of achicvi~ saIvOOon while cschaloIogy is
COIIOOl'iOJ with '"the last thing<;~ or the threshold of otr new existence in Ovisl. lOfflidl
will qJI'Il lo us ;ll the end of history.
, f .... I brit f"""""'" of "",,,h... hk .-d...n. _ E. l.el...., 0..,11"'1 of'lw II;, ,,,,,, of Gnu k
l'~il",opIty (Ne\o YOlk: Meridi.. IIoob 1 960~ PI'- 3JG.)33. """" " pomi.... ly. _ mon: 1O>CftItly, """",k
L s;..,....... "Md.." ",...,.p' o'''''/(: rhil","('Ioy_ 5<:..""" (~ _ ; Vile lhIi"Cnii, Pmos 19%1.
108
w.e. Pta.;hr,.'f has adequalcly explained the general diffemn between F.astem
aud West~'lll llOI.;ons of salvaliorl:
Si""e mosl W""em theologians though! of $lI1~lIIion ll' occurring 1II t~ n>omCIl1 of
con~ lhcy rould say thal: human wcd.s had ....' pan in it ar>d 5lili lcave an importanl
pla.;c for human effill'\s.fief con~=j"n in ""ronse [0 God's gl'llU'. taslern theologians.
life,'
In the Eeacm lradilion. (U" salvalion (.I<;/eri<l ) is undcIslood as a possibility opened up to
-pocess'' of ddfK:alion as a ro.:rfooion of the human oalurc. or as a J'"..paral;oll for ,he
",,:eplion of the divine nalcre: This queslioo is mosl Jl"'SSing wI..", "" consider the
• W ,c. PI. doe., A lIu t<>ry ~("""mi<m 1JHoM'R", !'P. w,..<n.

' n..: bihlic.1 ....... ro. lit< (11"I1.><1<" <1<..1'; of okir.""tioo "" ,Iw"'i. io 2 Pd... 1 ,~. "he.. 1ht
Al""llc . peak, o f 0.... t>t",,,,,in, "rall,k... o r the di, i n' ,ure ~~ , jo , l nia ri""i I, ~ • • "".r / N I'J V ~ [. io
i",p"""'" , ,, ..,.Ii,.,. ho" ., ~. th Ol til< Churcll r ..1><-B h<ard in ,his f'&""Il'" .. cch<. of 1'1. ... ', TMat! ,nn
17M. .. I><.. I"" J"''' phih_ ,r/><, ,..,<ok. or ....
"'00l "'i n~' 111";0;0, ~I ile"".. ~, . W •• ror •• I".... ib/t
1....._";,1>;. I~d I" ,,, ... J o"'''''''l." Fn>m the lime of tho l'b1 u. i< phi\ooopho..,. FlIdo of AI<....Jrio 1ft
<II. $O-2~ 11.0"'" qloolifl••'i"" M .. far ~ 1".., i ~ le~ " .. ,ok... .., "",.n ,he ...,...., .b.' . ",..
rI.r "., lido .
• di. i"" " " e. "'" til.. we ..... in any "'y 1~"'i<:il't1l~ l in ,he PI. "",i<: Ymel in.he <ki'y'. St. Pel ',
lan, .. l'C c1c.t), « elude:. Iw;~h ,he: "' ~"'" " r . rcr1accmcn' "r 'he h"m.. in,<Il<cl hI ,he: di. inil) , """ ,he:
idc:. ,h.I human .... un: i,,,,,l r """"'_ t>«,om<> di.i.... w•• impl) be<-<>me ~.l.e ..~ "r ........... " r'he: M
di.'i"" nallll"<. II " '• • the: inn""""" " r 'ol... Nwpl""..i,m lwi'h ito ""' ~ .. ,hal lhe h...... n "",,1 rna) . ><:end
' 0 di, ini,y, t>ul ,'cr the: di.'init) ' 0 hum..il) ) "" Ch,hl i.n ' ,",u¥h' tIIat led 10 ,he M"""""y. it. id<lI ""',
any' ....,t...1 he, ,he h"mo• ....., lhe di.i... nat",..,. ...t."""tic.lI) """, I.. in the ."""'ml" i"" .. r.he
f"m... 1»' lhe: lOIter ; f the M"",-oph)'. it•• ",Imi,ted ,h.. ("h ~ '0
<anh ..... hecome incom"'c,
bo' "'-~ ill.. II. prc ...J .... n "r hu,n....it) in II i. "" n oC .,...,., i"" or ou, ...,h.tol,,,ic.1"",c. in
,hi. era. c.:... d '0 a pml>k m ,,"" ,he 1"""""";"" .. rthe: hum penon in ,"" .n",lif. " .. no ~ .. g",
a th......"i<:. 1 or p/J ilooophic. l conc.m; ... ,her. ,"" ..,... ~ h "",.,.;., ..... """1 . ,i...,,,,.,, nn<I
Copynghled ma'-lrial
109
implialtiom of Monophysit<sm. a doctrine which favored the tnmcendcnce and plrity o f
the divine nature ova- the preservation md dymmic persisrence in exlseence of Iutwl
nalure. As A. ScI-memann explains;
(Among the Monophys ites] ' DeiflCafioo' oe becoming ooe with God, began 10 be seen as
the destruction within oneself of everyth ing lhat is human. which wa.' regarded M low
and ,,"worthy, '. bad ~II thal soon would pass away."
This tendency 10 degrade the human body 10 the point of an cldmne escetctsn in ..tlich
e\lil itself is identified with fleshly ecs erce goes back. of COlne, 10 St Paul in the New
Tesl3mel1t, and 10 early Gn<;osticism and Neoplatonism.' However, in the case of
~itiSlTl, the advocates of this theoIog)'. following (or so they thought) the
b mulation of 51. Athnlsill>,I so emphasized the ~ of the deity that it
became im~bIe to speak of a ~ion of natures (divine md hmIan) withoul seeming kl
degrade the Godhead.
In order to ~ the problem. it mUSl be made clear \hal these two "nalun:s~
(d;"';ne and human) -.-e 001 lald=tood as absolutely dislillCl fium one llIlOIher, but
rather as ontologicaJly remote from each other at the highest or most complete level of
"""",,;nl '" ,he God""ad. This i. _ m_ In ..... mon ... ici.... o f ..... ..... or>d i• • m'" Ihtme in Iht
_i~ IheoJosy " fSC , ",..1m... the C""f~...fJidI _ will _ nlll1inc.
• A . Sdlmnnon... 1M H;"orlcal ~ <>f Etu,~ .... o..ltotfo.<y (C-......d, NY , Sl- V "'imir' .
Scm i..-y rr- 1 9 77~ I' 131.
, See P. Brown. T1w Body aNi St><~fy: Mm . W"",. ... "..a &"",,1 R." "",d,,,i<Nt ill EtJrly
C III"i<'ianity ~ Yorl., CoI..oo;&Unil'Cl"llily ""'" 1983).
• "One nat..... of (;od ,he w...-.t '''''''oI<.w Thl. ;" actually. r""""I01I",, o f A, P<'lllnoris. r ... <d
o fT 1»' hi' . ymp.Olhizcr> as from ,he I'<" <or A" h_iu.; of. SdI.............. 1M Hi. umcrn RooJ <>f £tm~",
Orr"""*'-'Y. r_ I 27.
Copyrighted malanal
'' 0
man&'Slalim.· The absol Ule lranso.'Ctldence and su~ of the Godhead led 10 fbe
1Il1l ~," lhal sal~3tion mlfSl invol~ e a loss o f indi ~idual J1"I"O'1hood un tho part of the
hi,"'' '' I>.~,¥ - lill.m11y a ..tu n ing UJl- of II'c tunm Mltl'C - and the conse<I""nt ab,en,,:e
of unM.tUC person....lI,xl in the .... H'''/'H

'. a ~ of OOJ salvifoc slale in ...hich "roon " ....
noI SlI\iW IU ~ i'l the naming COillOll.1 ", ith the Dc ity:,10 This notion docs noc
imply a d'slim i"" of ""'ores, but rather a ' mutual" co-opc" U;"" of r><.un:s in whkh lhe
(hUm:Ulity) 10 ;helr. llle ","cn:(lming of the Vas! separa1 ion ... ~ (dial/em ,,' - as
c1uciWled by G rq;.lll)' of N ) s.<;a - hL1ween ClOd and man had 10 o..:cur. aetonJing i o the
M"roph~iles. 1hruugh ~IC suhonlinalion of the kMt"t(htman) to the hi~(d ;vine ).
111C Iogk: of this pusit ioll is bIN.'(I uron IaIcr Neoplalonic monhm , ",h ich OC'l;1ared
eIlI.1nllims of .... hk-h il is, reverthekss, the primal ceuse," The second or lower OneIl is
described by later Noopla1ol)i~, as the active first prirx-iple. whidl is the emarl<llive fillW
by '" hich all olher cxisk:ms L111<.TgC into being. This second One has a ccorecroo,
idl.'t1Iir.:d this Sl'COlU One .... ill1 Christ "The MonopIl)'5iles. ho\\evcr, 1' 110 c lGV1y
accepted ortIlodox Trinitarian d... :trine. which did no! recognize a hierarchy in the
• Ind«d. .. hile Sl. ( 'r n l or AIe",,,dn. " .. c, , - of """ ~;"J o fl hc ro.....~i=Ii<> iJi-.r, " r
( Ond on<! hom... ilJ. lhe: <li"'i",1 . '" nr lhe:'.< "'n ..... . .... " Ill< . h.·.y, . . ... 'fdi" .,~ h"he , in,k . "' "'.
V>"""';'~"" It..,,,,,,,,,,,,,)
" r ehn'<\. IIx: lIi. in< 1"",<..; d . W.C. rt.</Ic-r. ,f lIi./Ory <>f Cit,;.,,,,,, TMoJ"t{". p.
~ .l IT.
,. S,:lm""" .,,,,. ' """ 1/j,',,,.i,,,,11/,><iJ "IT",,,,,, OrIi>od<u, ·. p. 127.
o";.'' <k-<:Iored ,"" hi,he>t (Ine • • "0' ftC" • c,."". J'ct .. h.. 1""1' ""'.", i. ,hal tho
" I." '" ~"''I'I ••
h;~he-I ( Ine i. "'~ .. emdcnl <0."'. bul , .. "", lhoc f........r..;.-", •....r p" .. ibill' J or .1I c....... hty . Sec. for
,,_rI<.1.",I>IK:hu.· (""'....","<:" "" f,,..... "KN,, If"""""" in Pro<:I I~ f """, VlIJn lI-2K "l;'-"' l' ~
" .,.... line of rl,~in" hkh " ..< ok"",i....... b) <I... ph il >pl>er as the ",cnlol'itJ, r,~,nl.i" rn""
.. h....h .11 " i"""", om..--.; r.... " . "'rlc. E"".n.
Copyrighted matenal
"'
Godhead, nevertheless retained enougl:l of their Neoplatonic background 10 refuse to
admit an iro:linalioo of the higllesl Godhead lO\\'3nl lunanity and maICriaI exislcnce.
The edhulon. !hen, could not admit of the P' ICe of authentic hlman Il8lUl'e. tu: only
of divinity. Sl Maximuo; the Confessor. usually hailed IL<; I pillar of 0rth0d01l)'. es his
tille implies. ~fomndd y falls into m implicit Morqohy:sill: e!tC1aoIogy. as WI: will
soon cxpIon: in d.tai1.1J Now lei 1.I5 examine briefly the thougtW of f'toclus, whose
inllumce on \aler pIIlrislic ~ - ootably Pseudo- Diooysius and Maximus - is quite
per'Vll'Iive.
(to aUl o hl'n) thai serves as the grotnJ of being Dr all emanated existent:s. '~ As F.
Cop!cst..., explains. for Proclus "the primary Principle 1nU'lSCCnds the predicates of Unity.
Cause and Good, just es it lrll/1SCel"d<; Being. It follo\\os lhal we are really not entitled 10
pmiicale aJything positively of the: u1timale Prirx:iple: we em only say wtu: it is '1111 ,
realising that it slands ~ all discursive ~l and positive prcdicalirn, inefTable and
" II m.... tIC l <fll in m ind. of COlI"', thot tl>< MOI!OJ'hy.i,es were oppwenlly ",, <:<>r><cm«I ..-jIb
e.rn.." lov. ond .he ~fOr< did "'" rrod uce "".,Ioco on the oubj«l . When I _ M..imu. of holdins on
implkilly M"""l'hY oi.. vi<'w of ndIaw lO8Y. I , imply m.... diM hi. position is in ao:cool ...... with
Monoph~.it. onto-<"""k>c th.. willi •• Iier o<thodo" CIr on,,,,,iot IhoogM.
• """'I.... If..,;,. TMoI. • .6, I I; '!Mol. Pial. 2.4; F. CopIesIon. ... lIu/«)' of P~i1wop1ty. vol. I.
GfUN oJIJ R_ . pen 2 (New York: I..,. Rooks 196.l ~ p. 222. It ;' likely lNoI. Pro<;luo ... .,..,.:eded in
p';~ipiu 1.II7 .s- 12 ff, R... IIo ~

_1ft
Ihi, """""p'ion by I...,blich... """" ooccord;"8 10 l -' ..a ~ op.>ke or on ir><ffablo ("",Mto<l t ine Dr Unity
ahidin8 beyond .he lndi, ion.1 trilld" of Plotin... and ..-lier PIM""i... (d. 0 . . . - ;.... 0.
112
ir. :ornpn.-ho......ihle.... l 111is k.ll) pIa=nm of tho: One abm,,, oot m ly ~i1y IU Being
and rte Good is given an lI'lthropo:>k'l;ica1 signirlCllflCe by I'roclus in lIis positing uf a
foculty of the sr.. ~. abo..: imdk.'Ct itself, "'by " hich it (the soul] can attain lhe One.... ~
This so-caned allainlllell1 of the On" is oot to be uMer.<toud as an ....1",,1 vision or
befoee the Incomprehensible and Iroelfable.... 1 While uere is no tn..- eso:halol~icaI
ek.mo"IJl in f'rn:I",' philosophy _ his belief in 1111 eICfl"<lI and ..",11CfaI* cosmos
rn:cludes any concq:o.ion of " d/klilln - he nevertheless etfl rms thaI the tllIJIion of
emanmeo.l beings is always dil"l'Clt-od toward their prill,., or the hiernrchical manifcsLllion
of the Good 00 the OOlologkal le...'eI spl'CiflC 10 any given .::..istl.'llt This nallr.ll. ir~ll.'fI.'l'
mo:tion of tbe soul toward the Good is conrll.'l.:tcd by Proclus l'> i1l1 tbc theurgica1
sp.~.J1ali<n; of I,.mblichus. spo:cif>cally tile idea t1Ja1 the gOOs pruvi&: aid 10 souls in lhe
maK';'lI realm. Icad i~ them up 10 the realm of pm: inlcl1ecl' "
Bef"", examining lhe Oui"'i:vl Ncopl... onr.m of St. Maximus the Conf~'iOI". it is
filling to kd a1 the respon.<.es of Pseudo- Diooysi", the Areovagile and other ( :l1ri"'i""
phi lo soph,.'f'> I'> ho " l.'re rL'Sj1l"OlSive. in the CTUCial flI."liod of lhe rnid-tillll 10 ~1lC si.xlh
AirriL<.. lal:haria... and rnxopi"" ; John l'hiloporK". and Leort i", of llymrAi.rn. each of
"1lUIn. in thei r s.:vI.'I'aI "ays. paved the way for the learned. yet problo.'lfIlUkal. synlhcsis
,. (',>p~" "" " I/i.,/",.,· <if /'hi~""I'I'.V, ..>I. I. ( ;nH<t! <NtJ R,~. pori 2. J'I'. 222_221; d: oho L
s;."' ....... P,."d.. ~' .\ _ /'I,," "'i< nil"'OI"',f"nJ s... ~It«. p. 1711 11".
/Ii,,,,,,,
,. Prucl..... I~ " k il>. 1; ;k 1',.....,. 24; lII><l ( '''I'Ie<,,,,,, " of l'~il",opJt.•,. ,01. I, ( ; ,.". CIt "...J
_ ,porI 2. ,. 22~ ,
" t'""",,.,,.., p. 22~.
" Sox L s~ ......"" , f",d.,,' .\'.<>-rt~I<»t;~ f hd"" '1my IInJ .'><:i.n,'• • p. ry, 11".
Copynghled matenal
II )
of QIristian lheoIogk.aI docIrine articulaled by St MaximllS the Confessa In the early
P5eudo-DiolIysi UI the Arftlpagile.
The audu of the Coq>w DiooysiQCWl1. 10ng believed to have been St. Paul', Athenian
convert (Acts 11;)4), is oow considered by all serious scholars 10 have been a theologian
and phila50pher of the mid-fifth ~ early sixth CCIlIUy. l. Indeed, the ",ork of the
Art:q>agile bears the 1,4IfIistakab!e stamp of the infl--.:e of Proclus , spociflClllly in
m;pm of II lri.adi<; l:fNIIIllIionist !lc:hema and (most importantly lioo1 a O1rislian
pmpa:livc) the notion of a perfect \8Jily above the manifestation of the Godhead as
"
Tm"y, ao Adopting Proclus' idea of a '"primary onc ~ (10 aUIO he,,), P!leudo-Dimysius
desaibes the highest principleas follows:
It io not kinph ip. It is not wr.oom. 11 is neith« OM nor oneness. divin ily nor goodne.s.
Nor ill it spirit, in the sen", in which _ un<ler3tand!he term [hill hima.J ";""""'1-" It is
f. I~. .. J . JOII<'O points DUI in hi> introd ucl ion 10 hio 1.....lol iorl o f 1M DiYjM " 0_ _ aM
Uy" icQl 7""''''<>/0' ( Mih• •uk",,: M~!<' Un;. ...it} ....... 1980 ~ """,I.,. h..e ",..ik\d datn of
.lIhonhip __in, from ~ 1 2 9 10 oboul H4~ (p. 6l. For . hjowry .. fthe C"'Pl<' D....y';ac~ .... ... R.
Roq_ ~ Denl" rA ite.w in DI~Ii-..irt do Silirl/",,/i,j ...... ,iq.... " "'pllq ..... d _l... 1'1 Jti./dirt
(I'wis: 1957); at the ifttrodoeliom to Luibhe id ( lr~ 19111) "" I. 1'eIikE. J. Loc~ - ' K. Fmehlidl.
.. Cople<ton. A lIi.wry at
PM"'ophy. ...... 2, /,I. d;",,,,,! P~jlo ...p/ly. r-t I (Ne. Y"",, I",...
IIoob 19lt2 ~ p. II I.
.. On \he "",."inl of \he ptn.. . .\M III.,... ~i<h""j in thi, ......,c. ... J. J"n•• ( l ffO~ p. 221.
,.OI~ 16.
"4
Il<Il soruJ1 jp or r... ""'hood and il is OOIhing known 10 l1'I or 10 any OIlier ~i ng_ 11 fal "
This is. or~. l!'le e><ln:me of the apophalic ltJIIl'U'I'Ch to a /h.!,;"iu (such as it is) of the
Godhead. and it is clearly 'nn,oenced by I'rodus, who mites 1t.:Jl rhe One .,rarf«flds
b.:ing and ao:tivRy and s ilcoce and .sl jJ!ncss:~ J eft~'1;tjvcly wirPing the One of a ll positive
1'I'I..d icatcs.
I bclic\<c thai in the case of ~ Nox>plal<.1llisls.. this exlR:me "f"'Phalicism is thc
otfcrcd an avenue of approodl. if you ... ill. 10 the C,odhcad, the more thc ,ibsolule
Il'l\fi'\CCflI,knce of the Godhead reojed to be em phasind.~· For in 1I-.eurgy th•.ore W85
alWay1I the danger. IlOl of raising the mfllan !OJI 100 high. boA of hinging the gods oo-.n
" /~ .....'i". 'he,,'..,,'o

II»H.... Ir. l.uil>h<id.
" J'n><l".. I~ 1'1"1,,,,,, P"""t~i<k", 111 L7-S (C"""in ~ my traM r",im
, . II" ...., .... _ 'ho "'l'um<1I I< "I' ( •. Sh .. in h.. n,~':lI)' "'''' 1M S,,~I: I'" .\'~,,_;, .. of
IUMMi.:hn Whi k I do, "'" d;.. ~..., .. jl h III< """" !besi. of lIIi. "or\.. l di..,..., "irh S.....·• """ ""'l ion
' hoi . &.in: lu <:omt>.l the m,OIIoIb; !l<.-;nt! mod< hy Ch m.i.. ily in IIli. era. "jlh it> .. "",. ritual;. clancnl.
.. .. "'" • pra«;col "" ''''''"' f,... lomMich... .. hc oc'i<kop«! hi. lhcwtlicol <1<..1';""". I ogt<e " j' h Sh lh Ol
,I><'n: i. ",or" ,... lamMic""" I""l"""" .han m<n:ly "' ., i...8 o.n.. i iIJ. loul lomhlich.. ....." I, "' h." "
bern ",or'I<nn«l ..·ilh p'nc.... ; g hi, d) in8 roi.h
.... ~ _>I ho l><'<ded in lhi• .".J,.· .
• ,um· « ~ ) 10 " • •hon.ie rlal,.. i j.'"
" lamhlid" ... 11< "'.' '''';;'' U ! .2(,.:!9 Ilk... r l..... ~ It. G. f""'..... in 1~ f-/l:>I"~1W II"",,,. .f
1h" ",.;.·,,1 . I N""_ ~ I" 1M I"" ,~ r.._ .I ! itld I N... Vorl<: CamlriltI , 7. ..." 9 1\\'inccr 1999). !'P' S7J.$79,
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und<:nnining the po.'lfe<.1 unity or dll: God"'"",,.
Jij!<-,..,,,,iulim, llInoog the Itll"l.'C I~ of the Trinity, r ei lhm" is no ,IM.•jo". In his
(<liup/,o,a) lind ~divisiunM (Jilli....·.'i..;: the femler. he "'l;ucs' is MgotJd.M the Ian.". "'bad."
\\.'hat he means is thai diffc'fI.'I1I.' e pI.'fInilS communm i.e M imc'l'-pt.'fSIWJaI relaliolMips in
which the uniql"'IleSS of each pt.- r.;on is prt.'S<'r\Ied, while division all lUO easily produces
lISSl:nion of my id.,uity lhrough dil'i.,i<m (of myself IMn Olher.;) a1icro1.:s me nOI ooly
from my pn:5Cflt social comcxl. 00t from all of histoly which, as Bcrdyacv arglll:S (ano.l
source or ground of IIll.' h) J1Il';l;.llic manifc"!;/alioll of the Pt.'fSOllS of the Tri nity is dill.'Ctly
rclalc'd 10 his al1cgL-d MOllol'hysiti>.rtr Q and the problem of the pm;ervalioll of the r.:r.;orl
c1,m,,1 Slllte and sl:dus of the h"," m """I ill Ihe lace of elemity. If the Godhead does 1K>l
peeservc Ihe diff''fl111ialioo of divine I'mons lit the high::sl level. ll'o:n then: is 110 logical
,. '''<In..... ,I;I... J..h" lIi,. ...I.. . \lr ...,.,..,...... "'('om m" " ioll and 0,,,,,,,,,,,,,,":
......·. """""', """'..,-lli.... ill'lc,". jl/O'1...lc>IIilu"i<>l;.oIl"_'i'ioIJl.._rom"' uniow!_"'........".. ,h' m
.. '" I'.,'~.~e in ""'" do\·lJi,.. ~·.; ... • I...,,..df( lOne ) " hich >p<al... r. ,in~'" ..,hcan.lric .....i.ity-
"r J",,,' ( 'hri" I"rt,.'ioo or Mn im...
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in its all-pervali ~ I~H Taking the arnIogy of the visible !UI witll the invisible lDi
inlel lectual Good 10 its ' logical' concll15ion the Arropogite, likely drawing l.IJXlIl the
Stoic concepIion of an elL'ITIlII ly reconsl ilUlcd cosmos, writes the following F V
[T]1Ie l'rcexislC'llI is the Soom:e and the end of all things. He is their Source. for he is
their Cause. lie is the ir end. for he i. the f or sa M 0/ ll,h OlJl. • lie is the boundary of all
things and is the unbounded inf",ily about them in • fashion which rises abo~ the
cootradict ion betwm1 fi nite and infinite."
~ we ~ the A~te affinning an eternal "oont md ict ion~ or dissociation l:d.. ccn
!uTwlity In:I divinity. based l.IJXlIl the moom irreducibility of finitWe llIId infinitude.J1
While hlmanity remains finite, God "rises above" boIh the finite lVld infinite. a1d
remains beyond "'the ClIlegorics of eICIT1ity and time...J9 Origen"s idea of an eternal
paedeOOcaI relationship of God and man ;s here done away wilh, as is Gregoly of
Nyssa's vision of an etemal yearning for the deity, in which the Jituti ma is understood
not in the ncgati~ sense lhat it SCJHlllcs lIS etemal ly from God, boJt mther in the positive
serse thai II rno:rgires souls and preserves them in an etemal dynirnic exisIenl'e. wta
" P"'udo-Dion y. i.... lN di.i~j. _;~ib •• 700A-B. .... luil>hc:id ,

.. Sec c""I.""", A //i, 1Ory of r~,I",op/Iy. vol, 2, M.a/tNI'D1 I'hil<n<>ploy. ~ I (New Y,n;
I.... _ 19!>1 ~ pp. 112-11 l . "here he II'J """ dw ud<>-Uiooy. iu. is ...... panl"' i <l .~ ""'bile I agree
w illi him in 10 f. .. J .... willi", \tlievc we . .
u....1e 10 eocapc (m I will preoenoly ohovr ) """"I...ion I lbc A....",..,.i'c. like M. , im all... him, ...
"" i_ upon , Iori IYi", God . 1b<: ""'"' m.j ic. pcrl'« \. ood ' ''ROCC1Idc", o r . 11 c'iolcnu. lh.e 1M: ended
up , i. in. humonity _ "'ri ll, reducin• .,.. c,i>lm"" lO. men: run<:tion o r 11M: God1M:Ml, with no ",01
•• Iuc 4<'''' ;0 ) of ou, .,..." - .,. .
" ~ d i. i"i. _ j"ih RBB. If, t.... hhoid - my empl".,;, .
" On 11M: i__ of !he rel..ion of I"" finitc l<> !he infinilC in lhoo A,,,:,por.ite, _ S. U II.. -rt>c
Norion oflnfi nilude in r..-oiony.i-.- in no, .10_1<>f1MoIogko/ SlO'Ji•• 31 ( l980l PI'- 9:J.. I03.
.. ~ dj•. "","" .no, Ir. Luihhied.
120
we are left ",ith. bere, ill ue ",tll'\. of ee Areopo:tgile, is a dl.mand 10 be COIl1",,1 with lhe
llOl ion lhal our e,iSl<:OCe - ",ilh its manifold cesses, kwes, di s..1ppoillll1ll.'J1l'i. rewanb,
lcs.'itlflS. e re. - is nl<.'rely c.'IITicd 00 ji". 'h~ sak~ of an 'entity' (God) lNd lrdllSCl"flds us
ahsoluldy, sod ha\ no mil and abiding relatiooship ",ilh us and our oolleclive hiSlOl)'. If
my exserce is mcrely for the sale of all entity LIw is forever bI.'Y01d the reach of my
i,td kctual comprcht.'ffiion. and lr~ of all lhe cak"glJrie:s my reason is capable of
fonning and. moR.'lWI.'l", lmn..:endo.'l1l even of my cmlIive 311L'fllplS to posit a meaning of
life, l~ e,i:<lL,",ially I an llOlhing. I am ;to; indeterminate and pjllllcss as the 'God' I
Lest I be >tCCIN.'d of jooging lhe Areopag1te 100 haMly, I ",ill n:maIi uplln some
rrocills he borrows lhe llOl ioli lNt evil is prhlllion 1lI1d .........existLTK:e. Evil seems 10
aROO lIS IlOl because it is an eXNL'J11 force or power, tu 0I11y because of our inabilil)' to
rtrogrl'7C immcdi'dCty ~IC gr.OO. The tesc priro:iple, as put Ii",h by Procles, is lh.¥ -n
III<' ,me, which \\C also dc1uni""IC the 1\11, " of the ~,,,><1. is bI.-yor<l being. C'\Iil is
bI.')ond t>(..... exiserce [ul'ra if'!' /II?' ,,"', esse mul""'l.~ ' f'seudo·();o:.nysius applies lhis
bmula 10 his doltrinc of the ",dun: of sools. As Co:.lplcsloolllXlI'"".lIely explains:
.. It ;,. ""n h nOlin~ ,hal d"rin~ the pc:riod in " hN:h the A~~it< ,,,., wrilin(l. i\ri"'>leli...
philooophJ " •• ",i"in, 1"'I"'1ari1)' in ,he Nooplaton ic ........ ,1•. Tbc innurn<:< of Ari" "II,, ' , """""'plion " r
the r..... rrincipk ... -prionc " .,, <,~ i. J"<fNro . 1 " o,l< in -..lJ~'nJ.i".· i", ,,,,,,",,, . 1 "'''''''plion " r ,he
hi ~IM:" ( ~"'he"'. 11ft i\ ri "'~<Ii ." ph il, ~ and il. inl" ....' kon "ith 1o,l e' N"''''I...",i<m .... II . Sonhji.
<:<I.. ,.,i."",I~ r",'" fi,,-.f: 1~. ,f".:;.", ( "',,1<....,,"" '''''iT I"j/ ",:. II onoJ,,,,, lJoud.,,<>rth 1\190),
.. """,I... , -.. ..h,i".",i" ....Ii. II. T. 1"0) ~ .. r..." T,..,,'i Q/I'"",I". ,,,. na'""i<: S.....,...",
11... ><1",: 1 8 .\ ) ~". 17 .
'"
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1 " - ' -' -...l ....... "'" _ d Itu'n . ho~ pIon< """'.
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123
C('JlTlXl since joogment leads 10 healthy n:covefY.'''I> Origtn of cour.Je, held the belief
lhaI judgment is for the purpose of recovay of the soul from wickedness, l:U Aeroea-;
here mislrderstands Origen's subtle maintenance of the theory of absol..e free will.
While Origm knew Ihlll God's jOOgment is nor exteS.~ively ~ Of sevm. but pafeclly
"""r«d 10 the healing of the soul in question, he al", ~ thai free S(lI,lIs are capable of
rdlelling even in the face of j \rlgmart. Spirited defl3l1Ce is a1.....ays a possible reactiool of
the soul. even in the face of the direct jOOgrnenl or irt~tioo of God in its existence.
Unlike the better-known cmstian thinkers of this era. A_ Wll"I quite
Plato, ..-d their implications for Cmstian 1heoIog)'. The PIalonic doctrine of the
Inlnsfermce of virtuous souls to the Elysian fields, and of wicked sou ls to Hades, led
Aenem 10 ol!ioct Ihlll "'is idea suggests 8 gradual dimimJjoo of the num..... of souls in the
world. leading ~UIlIly to the wmplele absence of soul s in the oosmos.f1 If"" admit
Ihal. souls, if llOl pre-exislffit. in III least of a finite mrnbel". when _ COJple this belief
with I doctrine of an etemaI hc:a\.al (the Elysian fields) and lII1. equally etemaI l'ell
(I 1ades), we end up with the deteriofalioo of the cosmos when all souls have anained
!heir rigl'tful pllUS."
Aeneao; solved this ~ by explai ning thai the soo1, ll'ough 'hom' aI the
moo>cnl of conccprion is, ~ vi""," o f it!< rarionIIl ~ (1ikenesll to God). immortal ..-.:I
the possessor of free will. The hlMl8ll penon, Ihm, lK:OOIlling to Aeneas, lhougIl mortal.
possesses an immortal part; yet the anaittment of immortal ity is nol achieved on one's
.. '-lip<, pfj.' ,Ir'J'6A; T_ is , p. lO.

• , Taakit . pp. 20-2L
.. Aone... n..op/tI'a'"'' .;.,." k an;"",,,,,,, j .... o. ,.,Ii'ol< 17_18 IT. (<-", * -}
'"
,t.,.,.... _ ......'" ......... Go.Ioo l,tI" .. _ .. ...' "" 11M ._., 0 Moo
_ .. _~_ ............." r- _ _ •• _
,_ _1rrdoI_ _..,. • ill<
_ "' GooI. "_'" __

--..."'*-'.., '_.'_"'.~"' "'__".:
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.
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. . . . . . -.I ..... -= IlI><o<b<. • _ ,..,. -.I to.>dl' .. .-I0oI b- "'"
.....",
_~ t. ~ .... "I" a>l .. .....,.. loI« ill< ~ nl t. ~
_ "" ......,.,. - . . !><>,ly" Y<'I ~"'" "'" k. . . .~ • ..., _ _ of
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'"
and a1ll.l5ions 10, Origm. Nemesius, Bishop of Emesa. rather straiglltforwardly alopled
noc only Origen's doctrine of JR"exislenf sooIs, blI abo the gmeraI pagiV1 relief in an
eternal cosmos. H Aeneas revised and adapted these idea'<. arguing thai ...flile :;ouls did
ln1 thai the lXIl!IlOS, while havir't; a begiming in time. is ~Ie"'l irdestIu:lible: and
the !OUt while not ctcmaJ. is yn immortal.s• So !OllIs. lllXOI'ding to Aeneas. while not
dmIaIly lR-elUslmt with God, ~ n:tain !he abi lity to ilttain deirlUllion. ood
also are recipims oflhe gift of immortal ity.
These ideas. while rnIher pwdoxical at first glence, are natur1lI conclusions based
upon Aeneas' general precept of Mimmortality laking the pIa:e of eIomityM dIEing the
ed halOft.Sl It is here thal A~' AriW;JtdiMisrn is IhO':t evidm:: follo....ing Aristotle 's
doctrine thai all lhi~ are composed of bolll form and maner, Aeneas ~ thai form,
'1akm z an active idea, remains immonal,.... 6 lI'flile the body (maner) is monaL 51 The
preserl world. then, acoxing to Aeneas, is M a p~ of testing for mak ind, M when: the
immortal will strive with the mortal for 1he ~ of saI~aIion of the be<! Im1 of 1he human
bcing. 1he immortaI5OU1.S1
One final allusial (coosciously or noc) 10 ee philo&Jphy of Origen occtrS in
Aeoees' eeaise, where he erJCOUnIge:S his re<Illen to engage in a ~icaI relatiomhip
" No......;... ~ ""'N'" """;~iI 37.7<1 fr, ([ i _ ) ; cf. aloo W. J_ .

!'"t,.";,,. """ E"",,,,,:
Qw/l~ ~fonc" ."g< " z. ", " ••pia_in.".. • nol. ,i",,. ,b'fd "~" ~j P.,.iJoIIia'l 8ort;.,; Weidrnam 1 9 1 . ~
.. EtnII;ly lien< t1cin, 1JJHkntood .. lIOIIKIhin. bclon. in. .... ,.,iDlly Io .be _ l l",b ich A......
d<niodl; immortaIit) . on Ibc 0l 1w>d. i. OOOIC'IlIing Olw ... ble by the suullh""'gh ill ""',1.hough IIOl its
' ri[!hlful pr<>peny' (....' ;a. Of "". ~
" Talakio,p.22.
,. T•••<1. , J'. 21.
" Mi_ NJ I H 6 1R, _fl.
.. Talakio . J'. 22; MiJne, I'G 1$._"_11.
La . . . . . . . ,(;04._"*'_..., ' '......... _lom _
____ .. _ _. n.... __ .._ _ Gool"
1111< _ _ . . . . . . ~ - . _
- . . . . . _ " ' . _ _ c...l.

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~ "' ...... ..t ~; of .... o..dl h ...... II< ....... '" h,,~ prrlnn:4 ....
_--- _. _. __ .
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- "'_.,n
117
uni\'Cl'Se etcmal. sece it is the end-result of an eternal cmanati...., process, and therefore
know God tIvoogh His =ation, the divine tssu U itself is lri.nowabIe. fa' it transcends
all the prtdica1es proper 10 crea1ed substanoe, such IS de5aiption., limit, and n:lation.
Z1cIwias lIlili= the Stoic- Plalooic notion of God oontaining the "seeds" or principles of
all thiJ"tlS within His mind. aod argue5 thllt God is <:l<:mIIlty the c~. fa ewn if He is
not at all times engago:d in acts of <;mItion, I k ~Iess rmwins the c=dIK, just as 8
doctor remains 11 doctor even if he is rd ~ at all times in the lid of c";ng parienls.
~ ~. denying the PIalonic COllceprion of !he cosmos as existing for the sake of
oea" Ikff zacharias is avoiding the dmger of subonfirw:ing lunanily to a Ii.n:tion of
the Godhead - a danger thai Maxim161he Confessor was unable to avoid."
. , M i_ PG I5J Ol I8,T.... , p. 25.

' J TlH: " «J>oI>US" ho:re " ' 0 be ull<knl,,"d in the _ of ,"" en,i.. on.l<d order, not ju.. the
"'01";. 1 .....!d. God i. '""I'O"";hle f",. Ib< "'.i......
once of . 11 c o;"illg thin[!$, not jmt . _ 1, lire _ Ihis
incl......~ IY.lho li ~ of the .....Id to come. or ..... • • l.ltalOn.
"PemIYble,· n. \hi. """~ ' .. _ _ • ~ I'rom. _ 10 . hi(d!a" _ . of .ct... li,.tioo\. in
.....k h !be Imoor lIIote -p.ri"'-" for lho oMe ..r the <k>d"I"ncnl om .. whok.
"" Sec r loto. / _. "10k
.. It _ m. 10 _ lh-t the _ .. lr~ ly phi"""""'icd O n";... think"", or [be laI.
1l. I.... ioti<; ond E.orIy lI y~ ino ...... ouch _ 1..m-;_ . """.lined k.... ty _ ..., oflhc implicalion. o' thei.
"""ilion<, , inee IMy were ""'"' d"..ly in !oI>dI ...ith philooorh ioal """""t. of Ille . , A dlinker liu
Maxim.... on Ille 01.... hmd . ..bo ..... ""'"' of. <hurdlmon mel ,,,,I f<Oll''''iouo l""""'alian I",," f·
pmd. imed phil-.rhcr. loot sitht of the philMoph i<a1 rro\>Ierns . t........,t upm "'.. y of hi bMio<
fonnul. ...." Thill will "" diS<US'led in detaill.~. F _ . lot "''''''. th ol: \>nih loch';.. mel Maxim'"
wen> dnwm, "p"" !he .I~ori<ol ........- o f xripI epsia inilialed by PIIiln of Ak:.....wio.; d . his III
npifkio IIf."";
' .2 1 ff~ ...., Tripnlitio, p. 1 If~ mel R.M. Gnnt. D. TI'I<)'. ,j SIr-, lfi.kNy of
Inl<,pm a,1mr nf'w Bibl, (Pllil..I<lplJia: f--... rras 1914k PI' lil-n. 5MIi.
,w
12.
I'roropius of Gam lea 46), 529) "'as tbe brother of 7..acharias ood an equally ardent
<kvoI~ of phi\oo;ophy. (j~e his brolho.". and OIlier Chrisl ian thinkers (>f the era
the "<Jl1<!..! in a maJl1t.'f sim ilar to his broIht..... wilh the add ition o f ;Jrl argumenl ba.<.ro on
the nalurc of ma1l<.T, jn "hi<:h he d~ cd the ahsurdi ly of mailllaining a doctrine of ~1C
eternity of mall<.-r: if malk:r IS ekma!. then ;1 is also unallcrnblc: jf so. lhen any
pt.'ffi1 ulalion of ma11l'f would he kJgicalty ;mfl' ~hIe. F•• the 1:1erna1 callnot admit of
t.~nJll-.rn1 ak.".dlion." · l he IrtIN imJlOrt'l'l! l;OfIlribulion of l'mcopiu;.. in my' opinion, is
his rcm iO<kr Ih..l1 the prop.., . Cllrisliall COI'lCqlIion o f prophC1 ic e<:slasy d" ..", 001 imply the
"",-_ ,Ost ,,,,,io,, of .. "-"f'la<-....~ ".:nl uf hun,,,, """'''' by the d; ~; ... Min,J..· · In hN
c",,,,,,.'/,t,,ry uti I.m/al., f'nl<.'opius ... r aes:
own:ome I>j. lhe Ik>Iy Spirit. Such a not ion is ... worthy of d ivi~ innllO."lll:e ... for God
.' "'"" lbc: tori<: rr",~."' 1 " 1'''''''001';'''' R~f.'a'io P,.,dj t Mi_. 1'( ; 87.27'Il~
.. ('_ or. I,,(~.;•. Mi_ Ni , 7.2'l,
.. Ori"", -'l'~ . ~ ... ~ ,I>""" . e,., .-.., Ii"", in hi . " .." l im e. .. ... "'.........«1 ,..., M,,,,,~ i .. ,....").
"I' i" ""inll ion . . . "-Tl_ ""'<1I' of ....man .. '@.nit~'" b~- di.inc Ji<JIIOi<J. S« II. ( ' ruum, Orift'n': 1M Lif<
~IIJ 1~""~~1 <>/'~ FiN' C"", r~"'ott;"n. I'!" n-ll. ond .,. ~. ( 'h . 2.•,,,'~ B . '"',"" ... i..... 'ho...h
""'j<<1c:d lin tho llIird """Uf) I .. . I"''''"'~ no! of the I k>ly s,oiril o f( ;o.I lout o f tho .. il . 1>01 deto. ",", op;'il-
1""liUt>. rM ." "'''' of f:",,,.,.,,C~li", ·nJ.J'" /rilNl-l7f/111. p. I S) n..enhel",. ron,.incd ",. i"", .. d
....."'ph .",• • """1 ,he Chri'<l i.n r.i ,h ' I' !w<;';. Ih. 1 lhe P<""'i.k:_ o r M on l . " i . l""~ I< id<.. ...,11 in'o tho
fifth CCfI'I><)' .houok! hc or ",.."'J'ri"" Whc n ... <oo<iJ<r. ",!,,"iolly. N~I ..,,,,k In.U'll) . the o,c<\""i"~
i.'"
or 110< hnmMl ;"toll«1 b) the di ,-i"" 1"""'_ 00 100llCT _ "'. 0 "u,,01 ide.. and '"',,,,..... I"".. it< 1'1 ..,.
.k""",i<k; ,i",i l... de,dup",,,,,,, in l'CfIC't'Il l lcll<"i.li, ,,,,,,,"hl.
129
seeks the pmeclioo and not the privation of reasoning ~~is "'''''l ... for lighl newr
causes blindness, miller it brings aboot the exercise of sight; God calls pure intelligence
into 11 spiritual con1emrl/llion. Only a malign power could provol<c ccsla5y thal would
harm Ih<:>oe imbued with it.'"
Hm: we see evidence of the humanism of Origen Sli"Vivitl!; in the l!u.Jglt of a Qri<;liarl
NeopIaIonisl of the late fifth aid early sixth =tIuy. Prooopius mairtained tift "!he
plOphet t/nJgh wek:urning the visitation of the I-IoIy Spirit, does nol cease 10 be a
thinking and ~ing individual. He m become a tlUltl'lIl being thai reaches
pelfection...11 Unfurhnltely, lTIOrI8Slicism W&'I 10 have a grcaIer influenoc: on the
phi\osophen. sucll as the Three Gazans . Let lIS contrast Procopius' view with that of a
s1WCJy later monastic theologian. St. .101m CHmacus. who, identifYing satvllliorl with
impassivity. taughI that the a<o.'tic "m~ sepamle himself liml the ho.mm element in all
that OCClJ"'S within and arourd him, preparing to <:onsInJCt another self, to enter another
life. to receive that which transcends man, to receive Go:l.'.n In this, he was advtxaling
'1 he dcaIh of tile soul and the mi nd prior to the dcalh of the body:,n
This is an exlImJe dr:ve\qJmenl of tntdiliJnal PIalonism which held that "the soul
of the phi~ most disdains the body. flees from it and seeks to be by itselr....• In
this new, Owistil.! PIaIonism, the hiernrcllical di5tinclioo between spirit, soul, 1nI flesh,
,. Procopiu.. ("",""~lfl",jj i n ,.<1;;,.... "lip: PG 87.1817 (17_31), lr. NJ. Moutafold. 1m T. oI:,. ,
p, 25) - lt1In>l..;"" modi ftcd,
" T..... ,. 26.
" 1 " ", p. 40-+ 1.
" Mil"'<. J'(i llS.1\67,673.
" PI..... PIwnfo Md ,
Copyrighted matenal
130
"as k lSl in favor of a 'h,>lislic' VIeW of the hU1TI1lfl being as a ful kn Crea!lJC or ' lost
cause Cor "tun 00 salvifk lll.1ivil)' could sutlice for resIOfaIion - only the repIacert1C'nt
of our sinful nalure toy dlC """'' lICe of 1~ Godhead.
J ohn rh ilo!lOOu. anti S1r plumus of A~lll ndri • .
Jdwl Phikf1oru.. , he Gmmnwilwl...ll is best known for his highly successful refutation
of l'mclll.';' thesis reg.wing the demity of the m>rld.'6 M;nimus ....ill n:lo..m to this topic.
dra"' ing l-f'OII Philoponus.. in his A m hi~/I"'I/ 10. lIS we shall discuss below. In addition.
the Coofc'SSOl' will elaborate upon the Dnd•.'Ill PIaIooic conceplion of the One aOO the
D)'ad. agai n in a "4'C1ion of his wOO; in ","'ich he display5 dcpen&..-no: upon Philopoous.
as.-Jgn to lln activity oflhc MUlIaoJ it...,lf. n
"'hile juseJy esteemed for his dcve ~ of ~ authenlic Chri5tian CONllOkJgy.
Phil(J!XII1US contributed Olher COI1CI.-'flIS to the (1Jrisl.ian ill1cllectual milieu. concepts /hal
would irltluence the irntrH.'<liale pscocccssoes of Maximus (sech as Sl.:phanus. the student
of Philoponus) aOO ullimHlcly. of ecorse, Maximll5 himself. uocever, as '"' shall
" II<> (; ruM",,,' iJ,,.C rh; ~'r..n".· ",lf4 .. i~"'li,,,,, .... uoed .~. in .. him hy hi. """,,,,enl
Simpli<;", '0 imply 'ha' l'h ik'f"H"l' "ia. 001 • tnH: phih"'ophcr Ii"" p,><p/JY'Y. """''" , .... l>o,. . -i",. S«
Il r ork) . c. Wikll><q<. Ir., r ltiIO/xm." (""roll• .I.. <>II P/acr ,,<HI f ,,/d . cd. R, Surahji ([, N.,:
lJud;","" 19'11 ~ p. 107. ~,"~ I.
.. (In tIIi, I,,,,;.: "'" G. V_c. --s.""" 1.01•..- NC<>fII""..k Vic,,~ "" moine (".....;..,. and ....
[ !<:mil y o f ,1>< W"'Id.· and II. Ill"".... 'h.>l• • J,..... l'!Ii k,I'''''''' . nd Sl<ph .nn, " I' A\cundri.o ; T.."
tII",,,,,. ,,.,ic e hri., i., ( '"",mc-ntot,,,,, ,., Ari...,~lc ? " in IH 0 ·1.1........ cd.. ~ ·~'1""I'''' ..' ''' ,,<HI CIt'i" /a n
11tooglts IN<ri.,11.., IIA: In'....... ion. 1 S<.:ie<y for N '~ 'JI I ..""ic ~ndic , 19S1 I,
, M..im",- '!",h'g ••'" 10. I IUn IT.• ",""" I>< 1'", ;1> l'loIh God and II>< Munad joint!}·", II><
..x,,,,,, o r.u ... ~ ioo , III..... Phil,,,,,",. , . ~ "I>I/k ' " "' •.,.}/ IOIU~ 1 6 . ......... he I",,'i" u.. M" nO<l .. ,h c
'0""'" or.n numb<l' ,
Copyrighted matenal
II I
prescnlly see. Ftilopcros is mere Hellenistic in his IIv:M.tght lIa1 Maximl1S {whose
thinking "'$ infl uco::ed by ITlOIllLSlicism in! the ascendancy of a lIliquely By7a1lire
style of liJiJooqlhizing),71 with I'l'SUIts both positi ~ ani negative.
Philopttu was, strictly speaking. rl'lIn of a philosopher than a lheoIogJan. He
tN:d logical rij"J, JllII spiritual <UIuity. as the basis for his ~ 1'9 and for this
reason he is to be laOOed as a WOl1hy successor of Origen (whether or no( he was
conscious of Origm's ronlribution to Olristian trougIt~ PhilopJrtus did JllII believe thai
God created in ordo:r to · ~ in::· a certain mode or ""'fltd of Himself, as Maximus would
Iak:r. IOWiningly. imply. lrtitea1, Philoponus argued that God's will is irdepender( of
time and spece, inl thai lIis cmtlion. while whsisting in time. is ~Iess the n:suIt
of ,.., alemporal lllCl that will f~ ex<:ced and cin:u.",.::ri be the l:mIIed work!.10 In this,
Philoponus is capable of ~izing a greaI freedlm - I fl"eledom that is realized by
Iumnily ml in <>pp<u ition to worldly laws and civil: ~ tu ....... in interaction
with them. ,\ere Philoponus recognees the vallll: and importln:e of hlmall creative
endeavor in real izing fi=Iorn; for he ~ againsl. f:MIistK: aslroIogy lUI divination 00
the gnxn.I lhal $Ul;h pno;tK:es offer an exccse for im~ behavior. in so far as
astrology, for example, =ognizes certain ' personality nilS' and maps the InIj«tory of a
life based on such traits (as revealed in the horoscope)."
,.. By Ml k lleni.. ",w I _ ... . dire<:l <OIInect"'" widl lbc lI'Oditioo of ..... f'l.ol""ic Ac.demy ..... it•
._ d<,~~_'" _ h .. til< "".......1 o f r lotim... .. ith . 11 i t. in""".. i""" _ der-'~ rrom
'ldIol..tic ' Pl-'''''i l'I"'ing lbc w-r lOr NfflP/o,,,,,,i..,, the domil\lnl ' c' temar in~ on Ilyunli....
pMo."ph ical do.el "'.
.. see T is. P. 11.
.. PIli""""' iN tNl~""iI"" ", .Nli 21 : of. ...., T_ i, . 1'1'. 21-29.
" PIli""""' ~ opijN:io .. oNIj Il l. 200. 204:."" of. T......;.. p. 31.
Copyrighted matenal
132
i'llilo\lonus' al1li-mal~'rialisl phikNJPhy! : setting il<oelf in opro.:15il~lll to the
P1aklllic ccecepr or a (in:ular. sclf-o;unlaincd (OSITI(I$," expresses the ab50lute freedom of
the human pcrwn by insisling Uf"lll lhe ability of the fC"'O" k. e1e\la1e himself to God
"soldy by his spirit llItd the purity of his soul:"· This ~e\lOh.fio.lI\aI)' ~,," as Tat.1kis
calls it is ue process b)' which ~Je htman being - who has been created in the ~i ~'e of
God" - sets abolll achic\lillg lhe "Iil eness- to God, ",hieh is ~bk: only tmll.lg/lthe
cwn:;sc uf one's r;Il~lfIaI neuse." AItInlgh Pl1ikvnus is rd an explicitly
esd~~nlngical thinker (this is due IJl much 10 his Monoph)"sitis," lIS 10 his rib'Ol'l:Uily
rhik~ical ~lCh to his n:ligim), I believe it is possible to make the folklWing
g<......'I1l1 stalemerd ahllIJl a possible eschatology li~bw~ fium his phikl";lIphy.
exisleutial suuggIe of the "i""'tl"''' of G..:! (eiMn ''''m u) 10 altain Mlileues.s~ to God
("'H,,,,j,j,'i.,). Philopoous is ~zjng po.-r.;orhxxl neither in a unioo of I1i.IIlftS - the
di\lWJe /Will the tun.~ - nor ill the Origellian sense of a R:CO\ICl)' of a pre-e~i"'C11t Slme.
Ratht.-r. he i<; 1I,·t:o~:nizing po.'fSO,wllnlll in the Stl\Il's ;t;;ti\lity of maimni!\; the il~ uf
God \'lhlie sui\lillg for ue 3llailvtlCltt of the di\line likencss. In this Phiklp<nlS is free
from Ma., imus' em1l" ;n prr,iting the salviflc stale as a replacemco1 of the hl.lllllli ego by
the divine pesence, )1."l he fails tll maimn the noble doctrine of Origt.'l\ which posits
" /'hil"",,,,", ""''l'nitoIl 'malCtiali"",' in Mal<> him~ lr. loJ l'l'lIOd l (l.ainq the _<:qllion
C'I"""..... in n..,..•• 19<. olo.·.;I.,in,IlIIl 1'1l!o mi,"ndomood "'''''''' l ", hom rh ik,I',...... lo<li.... cd 1<. ho> c
","n lhc _ fa: "r Pili,, ', 1C...·h i~ ~ f ond ..... i".~ .... f) c.l<'ftdcd I '~ ~"'" "r .~ im""" of ( M>d l ,,,
nl."l') 1lI;",- n i• • ~ , l !l. l 'hc ·",.. <rilli"",· i ~ ,hi> <_ i. I!Ic ,....' '' h " r • ~I i of ihll , ~ 1<It.. , 0'
h,,,n, _ ",.~I'ed in I~i , ",.,,-ri.1 "'l""'O"ll1i"n in "",.. ion. Phi\opo",,,,, .......c.c•• ~ ,~ S"""
<:on« r< "r 10"'; "I".".""il"i. Illd ... ~",.. ,hI! ,he 'n>< I'<>nn of I II ' hini ' i. 11"")'0 . I...... ~ f'I'C>CIl' i n
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The AIe.~ Sct-."lI. from which StqiJanus emerged. despilo,: it,; adt:¥ion of
Orip.'I1islic and Sluil,: doo,,1tincs. pnwed ibc.'lf rather amenable 10 O1rislianily in "" far as it
" laid as ide the onlologies of larnbli chos and scvm:1y limited the role of «SIllS)' _ m ills
school severed tho: excheive bond between mclaphysics and paganism, and ... II:lldoem:I
possible the liaison between N<.'OpIa1Ollism llIld OtrisIi:wlity..a6 II is precisely t1vougll
this ~I iai,,,n~ ~ M",imus It.'<.'eived bolh lhe irnpi ration and intellCdual In:kgro<n:I for
,,~11 as lhruugll 111iklpOOllS. Ale:<andrian J>Ia1onism, which included some of the Il<lI:b:l
ek,ncnts of Hellen e cuhurc. "lIS fused with til: inlelk:ctua1 tradilion of Byllllllium..... 7
Tbcre is. bowevcr, one last figure thal I'C must discuss, before moving on 10 a
close cX31llioation of the cschmokll1..v of Sf. Maximus IlinN:If - this fib'IR is Looolius of
Bp ,nium (ea. 4 75· ~2IJ A .D. ~ .. hose affinities with Ori~ and the Ori~isls, as well
as his intclla;tuaI suphistication. ma t him as a worthy SiI......ard of l-\cllcnislic philosophy.
Origroian lunanisrn
lkontius or Bp :a nliu m•
.. Taakis . 8x="mint Phila" "I>h,V. p. 36. What i. me.... here. ;.........11)·. is tIllIl ( lIri<li..,i,y e~
'0 ",jc<:t mcl arh",ieat ..II i" ", or . 'm)''' ;c,!" ' ..... f<1't!flCC o r "", hum"" to !he divine ;. "hidl ,110 h......n n
I"". n, -I>." ned ur' l ~n~l ~h " ",I II<' " i,~ Ihe deil)' (,hi. i, ,110 ",. in ' bni. of M"""I'~Y'i' i"" " fJi<h ,110
<""""'.
(' ~"n; h ..... ';1 10 ...,ode", n ). 1 110 in"'l . uf !>:Silk. in 1110 ..Jup!;"" ur ,hi> vcry ..me: M""ur/l) .i'e
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138
In 520. Leontius tmveled 10 N~ Llvra near krusakm. " flcn: he a1igr>;:d himself
In .53 1. he accomp;:lnied Sl. Sabha\ to Cort'iIanlioople. ",hen: he look pwt in the
Chak eOOni<m f;Qnlmversy. dcfendi-.g ee rond ~ of the COllllCil of Chakedon. Yet
SabOOs 1",,1<,:11 M)'S "illl him !Ihorlly It-ereafter. llCCUSing him of Origenism. I.eontius
relumed ~i n 10 New Lavm in .538. .. here he bq;an his ceeeer of ll'aloos def~,1SC of
OrtOOdoxy, tak ing on lite so-caned <lJ"l/hurloj or ' incom.Jpl iblcs.: woo argued lhat
O l,;,fs hody is as incorruplibk as lI is souL as w",11 as Nestoriar<; and Monophy'siles. IOl
",hd is a philosophically ri~ and logically soon! expI:nIion of Ih:: lIlioo of
Chalcedoni3ll Qrtln.loxy fa~hflJlI)' Irrn:kt
Ilr1Iwing III"" Arislotle's d islillClion bern-em rllfTll and matter, u:"" l illS describes
O lliS! as -cee in pl.TSOll and dual in nature,··lOl As E.R. lIardy explains. till" IDlIltil1S
'cr,,:enl''n'l!.' mUl u<ll1lo.•• in God.'''' l.eontius is 001 ~""i ng into modalism ht...e. for his
in1<:pn.'\alion of ArislOlk: is U1u:naken in light of 0visl~T1 Te\lcl.llion rcg.lI'ding the lrue
nature and personhood of Jesus 111risl. ",hich held thal lie must be boIh God and marl if
He is 10 e1fecl our s.al'tll!ion I,eomius 1IIJdm1ands Arisllll le's ji,..m - nl<l/Ier d~"in:,;tion
ll' al'Pl}'ing to ClOd diffen:fl\ly than it coes 10 all cn:atcd lJcings.. for only God can
,., .... v . l;n,mcl. -1_ de Ill "",,""'.~ in / Jic,"",,,,, iff M w.,iotlj~ ." ,A,>ii qw II'wio: tqJ4).
Inn .. ~. " . 1'1'. 4l!lJ-ll b: oJ'" '1...... r. ;It,.
,. , ·I .....;, . I'J' #-17.
,• • M i_l'(;l(d l4~; T.....i•. r. 48
,... E.k 11onl) . CA'i",>i"K:" of t~ I""u f'",It<". r, 3Th.
13.
properly be tcnned "'seIf-~ ~ i:sul '~' f Clli,,,,,>.IOl This means thal Goo is not reducible
excllNvcly to eith:r raurc (phwiJ) or person (hupos/illiJ) lU COfCaiTl'l both within
lIimdf _ the bmer in II:rms of ...ivtnality. the Ianer of 1D1ic:u"-ily.1l16 As Tatlkis
e><plains:
Between nature lIIId hypostasis eere i$ 00 reciprocity: hyposla<i$ is nature, bul lllllure is
punicuiu' . and proper. Coosequen1Iy, hYJlOSl8.'lis allows natlft 10 produce one particular
thing rarher than anocIw:r. Ilypostasis is clLaracto.-riUld II' a ro ll«tion of llIXidml. dlIII
cannot be attributed 10 10 lOmeth;ng else.'· '
Penons COOlprising the Trinil)' are 001 panicular aspects or expressions of this etcma.l
The nature of humanity, on the odIcr hand, is ceeed, llIIlI therefore not eternal,
buI immortal (as Aeneas o f Gala explained, for ell3lt1p1e~ For !his reason, the nature of
lunanity is ~ of being 'eIlCllpSlIlaed' (if you will ) in a si~ huposfQ.' is • in ..bch
the human nalure bea:Jmes, noI a fo<niabon (hupokeime","') of the hupomnis. but a
the deity participates aiIo in lunar1ity, in a '1r<.lIIs! erence · or ~~ of IIiItun:s
witID.t irknni~ing or "mixing- (Ile with the <tiler. As Leonti15 hirmdf eJq)lains.
'.. Migne, p(J 8(,. 12&41\. 11ere. .. TOl.n point, out . w< ... _i n, l!I< "mmli licolioo of God_
."
Beinl-~ wilh ..... led • • ;. lI:ol> undontood as panaking of Il< ing by "in ... o r God' , ..";,,j,y IS aealO<' (p.
,.. M;gne, I'U 116.1m " . 1917,. -0.

_ is .
' 0' T p. 50; d . oho M;~ I'(J 1l6.l 219A, 12190. 19 178.
Copyrighted matenal
140
lI'iog the _>logy o f a Coreh. In .. hjch, so he says, 'iil'l' is made ..... oojen and 1" )00
[TIlling. which a~ exchang."J ,,~h each ocher and ."""fonned. being cooslit,,' <'<l oul of
j umbling and c..nfu.;~lIl ;n the m; \Il~ of many hypo..la,.e" and ""lu res. preserving
prodocing somelhing else .. hid! has <;ORle ink> being OUI of these. y<"I ;' noI lhe """1' as
,he consli1Ul"fll pans. So then if GodMadand manhood. " """ unil."J in ~. do no!
retain ,,"en in til<: un..", the na'ural ~ of eacll, IIcy are mj~ed It.gcd....,., and there
n:mai", nc~ hcr (;,,<1""00 nul' manhood. bul an< ~""" kind or.u"'~ has ~ ~
f(llTl1cd oul of them and)eI noI lhe same ... lwell a "nalu ll'~ or 5Ullst;,nce] can have no
",al fcllow~jp or ..hare in an nchange [of qualities wilh it. priorI. '"
The human 11OlII..., is preserved .,.'f1i-aly and C<Ynpletely in the h"f'<A,la,i.. of O1ri5l.
Secoed I'I."T'OJII of ,he Tri" ily. it is neither stlbslwcd by God. nor does il produce ",,,,,,her
thaI is 001 ~ itself. bul which e oss ...ithin a hyposta;.is"" In _ formulated ~
l,co," ill!', the basic idea of "hieh is this; G,-..!·s mlln and hl/po"lasis are co-eval and co-
C\lual; the lIlIlure of humanity is ceaed by God. and therefore susceptil>le 10
,M Mill"<. rn 86.1)(.... 11. llanJ) .

,.. ll>id.. 1305. in II""" , I'P' 37t>-377 _ tr. ....... if><d.
". r-a.... p. ~ Mil""' . 1'( ; lito. 12771), 1UlJ,\ ·11.
141
dm.nscription or encapsul.alioo by God. The Illll...e of God ard the tIwee hupo.<la."u of
the Trinity remain imrnwbIe - only the nalIIe of Iunanity change!., in SO w as it is led
up 10 God and dcirJed in the ...d:ha/on .1l1 This is the basic idea informing the esdlaloIogy
of Maximus the Coofcssor, although he adds an extra dimension to tllis schema.
irrvolving all of nal..e (I'D just lunanity excl~ly) as we shal l soon see.
lit lie... we m.... ....,.11,1>0 dist;ncIion 1><1'''' eo hislOl'ieal Slri~ jn, for Ihc ,.l.wIO~, ..... .N<"'plion
- .he fOrmer invol_ & h"", de-li.. ...., yeam ing for <reati... . . i_. ru liztd in & oulmil\Olim or
hi<luty ond 1"" opening of w av: "r humorK!i...... eo>de,Vot; lbe 1011... mIlK'CS hum ;ty 10 . 1.."" of
the Godhead, e..peci.lly when M!vat i"" i. descrit>td .. . n: <apit"lalion Of _~s'
l a",,~ .plwIQ w.j' l of h"",..;" to lIS (primotd;ol) ......,...;".. ~.. "" n od ell«: .00,..<. I _ion, & " • • 23 ~
Copyrighted malanal
Chapter 5: Asceticism. SO IiI. Nature: Basic Concepts in the
Theology of Maximus the Confessor
"1 ' M ..."rld. f ", if II J<,... "''' J;~ . 1Kh a dnsth II
_ M.., imus ,"" Con f",.."., Cupi'" ok
Introd ud ion.
Maximlti "'85 born in 580 into an aristoemtic COllsl3l1linop:JIitan Famil)'. Early in li Fe he
served as court secretary undo.... Emperor 11t.'laClius. ret iring ca. 6)0 10 pul!>Ue a n>ooa<lK;
ca""",.. l It is likely d.... ng his stint as ~ Ita. he became ocquainted with the
tcochings. iF 001 Ill: person, o f Slephanus of Alexandria. who had been invited to teach at
the Uniwfsi!y oFCOI'ISIaI1tin"l'le around 610.
The quiet soxlusion o f the tnenNK: cloister was so"n inlerruph:d For Maximlfi,
bow eve.... " hen the MonoIhel ile coerroversy a-ose in the aftermath of the publicatioo by
, 2.61, 11". r;. Il<:rtbold . M",iM~., Canfit...".: .';'' '«",1 W, iUngJ. p. 51>-
, r.... I hrid ro , detailed ....."'nl of M•• imus· """.....,i< ~..,.". . !i<'< P.M. Ilk"'.... . h~KU;. and
.'ij~'i"'al rnio~ aK" in ,1/,,-,iMN' I ~ C~ f",..,... I'I" 2-6,
Copyrighted matenal
'"
palrian:h Serglus of his Eh hesis, in whidl he asserted the Cbistological fmnu la: ~dual
in nah.tt, me in will ...., act..,I MiWmU'l gJMuaIly cane to recogni~ the problcmalical
raure of this formulaliun, eventwIly seni~ himself in ~igl:I'tM CJAlC6ilioo to SergilL'l'
Eklhe.•is lWld the Iv:n:sy il had (Ul",iningly) ~.
Soon the Emperor Cons1anS II published his Tupns. iW1 imperial edict fortJDling
any d&ussion of !he runber of wills or llClivities in Orist Maxim \&, howe'ver, refllSoed
to rtWgIl~ this edict. and pressed his ca:;e all the way to the imperial coon, thereby
esning for himself !hi: title ''Confesou,'' for he eventwIly died fa" his faith. The
him by eu:ting ou: his tongue at the root, aro:I ampullling his right hand. lOr in boIh word
and deed Maximus deferded the Otrislian (aim. as he lDlder.;rood il He died in e~ilc in
662.
in !hal he sought to ~ all of his statcmcms eittcr in scri~ or in the wrili'l;S of the
OnRh F8lhers (preferably both). m;I proge$ive in thai he made use of pagan
phi1o:5oJ*1y (especial ly later NoopIatonism. infiRd as it wes with the Iil i ~ of
Ariskltle),' in his 00Id illtemr- to oodify M <.101hoOOlI ~ besed OIl a proper
• II. T..... , 8yw~Ii"~ f'~il"."J'Ity, 1'. ' 4,

• Sec L Th""bo!J. Ata" aM ,If</' e ......".. p. 13 If, ond It U" " '" 11.1_ , C",,"j~ Li''''7!Y. pp.
, Scc I.-M. Gonigun , "L 'tf>tfgie di_i.... II 11 ""'" diet M.,in>< Ie COflrn-.r .~ in 1.1,,,,, 19
( 1'I7.~ PI' Z72-2% ; .1"" 1l1l.. baJ, ~Ia" aM ,It<' C"" "'" PI' 141 _14): ..... ror • c:oIle<;lioo of "",y'
deI.oil;". the: """ of Ari"otcli.., phi"",""", in the de...1<>p<Mn' of Neopillon i"", _ L Sonbji, <d_
An""'" n 'O...~«I.- 110<- ""d. ~,c"," ",~",,,,,,, _11o<- i.,,,p"' ~C I_; Dud_ 19'1l)~
Copyrighted malanal
144
IAJ~~ M"-, ;no",, the COllf.,.._ i< . 'l=\' lati~ theologian of genius, he does no! sec
himself a< inll."l"'-1in g a tradition thal hao; come down 10 him. and intCl'J'l"'ling it for lhe
sake of Olllen ,'
II is impurtanl 10 I1I~ C, howewi', 1M Ma." im16· approach 10 Scripture differs quite
dra'<licarly from lh.1I of Origcn even 1t.1lll;h Maximus i5 irdehcd 10 the Alexandrian
e:\(.1-'<:lio.:al tradition. to the c"t~'nI ihar he makes use of allegoly and arlab'O&)' in his
c><plicalion of Scriptun:.
The P1llluoism of 0rig<.'t1 k.'I:I the great Alexandrian 10 give preo:dence alw"Y" 10
the .....""' ic signifKAl1lrc": of historical events recorded in Scriplun:. yn he remai ned 1I1 all
the 1;1.'l'lI1. historical rccoor of scripcure a pre-tiguring or typology of fulm:: tn"!1Is.
Ma'<iffil5. on the U111l.'f hand.. ""pays lillie allenlion 10 lhe literdl record in scripture . .. l ie
corcerarares nnller on ",hat he calls 'the puweT of the lill'l'lll meaning in the spirit ',i} Ie.
hi.,lI>ri...., en 1""'lmIuli J lllkJmi.• ~ which is constanlly being n:alin.:d and al>:JUndi-.g into its
full""",,' The I,:ll,., firds its Inoe value ",,,,-'11 it is givi"ll way 10 higher spiritual
This approach 10 l.lrldcNandiog S<.:ripture is also used by Ma'<imus in the
COl1ICmplation of naruml hie (pItu.,it e Ih", jria). for in bulh ScriprurnJ exegesis and nar.....al
conll'lllpial ioo Ma.'\imus ll."COgIlin:s '1he mkmptive eccnJlt1y concealed within the f'iK'Ji
• A. t .....'h •.1/"-"",,,-, ,"" C."'I. ...'.... p. 2 1.

, P.'I1. Ilk"",,,,. b ,({<'.i, and Sp;' ;'",,/ P.Ja/!"K" i~ Ifill-i ",., ,II. C",,/-,,"". P. lK~ .
• Ih;d.• 1'1'. I 11-1 Il.
Copyrighted matenal
'"
of the natural creation and of scriplute.... Here we find the AristotclillliZl.'d
NoopIatonism of Maxim us «(XlIt1mon 10 hi.<. eta) broughl to bear on Saipturnl exegesis, as
well as naturnI conremplatioo (ph 1L,;fri Iheij,';(J), resulting in a concqJIion of history n
which human endeavor and freedom play linle or 00 part; for if the. '"mlempti~
=nmy" is already "concealed within ea;h indivXiual logtJII. tho:n history is little
M
ITIOI'e
than lhe process of gmenuion iniliated by a Prime Mover, ending in te1e0logicai repose.
with linle ()I 00 Iunan contriluion.
I~ we may at last make a finn diSlillClion between a Christian philosopher and
a 5peCulalive thoologian. Origen's use of pagan philosophy was selective and critical, for
I-e was working at a time when Olristianity was fragmenled into \I3rious sects, the most
intell«lually dominant, of COOIliC, being the GOOSIK:s. MaKimus, on the Olhoer hand. Wai
thinki ng and writing in a period whm ~ philosophy tuj conr 10 pervade Christian
thought 10 a profO<D;l degree (as we have seen in our discussions of the Three G37NlS,
and Stephanus of A1cxlnIria, for example - nut 10 mention the Cappadocians). While
Origen was lIhIe 10 more or less ~ful ly utili..e Platonic philosophy in the SoSVK:e of
his Olristial specu1aIion, the gJaduaJ rise 10 prominence of Aristotclian philosophy
~ Maximus' time ,n led to distortions of essential tenets of Christian thooIogy,
notlbIy the dynamism of hisloly and the Wlpredietable fn:a.lom of the h\.lTlafl penon. 11
• Ibid. P. 13'J.
It lIy the Ii.... of Maxim.... Ari••od o' , philooophy hod I>ecomc " m~ """"'" of doctrine in the
now nomina lly ClriI1i.. Acodnny . perlR.-uha1y UntH>ih """,mentarie$ of Eli.. ...J n.,loS, lhe roM h."
.~ in the _ Iy ChriOli..im! Academy. Eli ",te commmtaries '"' P"'l'h)'TY ·, /.l(lgogt...d ""
......101..•• C"",K'>'k. and P,iM .-l _ /yfia. Il.. id _ '" "" the lo"""gt• .oo rompooed a oeria o f
pIIilDsophie.-1 PI'OIq;oJIl''''', The "'in! hc.d o f !be .........., . 11... Eli.. .00 David " .. Slephanus Cwhom
... met i n Chapter (~ ........... ~ of M .. im....
11 H, U.. voo 1lo1th_d~ ....... is vitlu.ll, the oppooil' ooncl., ion. ..-hctIhe wri,.. "'.. lhe
"IeoIdeo>q to """"", i"" o f the penon _"","lIy [i.• .. II • dynami•• unpmliOl.hl, fon:<e .. nlO1. ," ond
_,Ie
hi5lofyI m. y 1>0. . ....... from !he d fun Ou think ·.~is1<nl i.II, .. '"""""",lIy' , hull i. I..... '" • Hr.1no or
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As discussed ahove (Cllapler 2), Origm is "",""ially a phi~. fOf nOI ollly
IS "" I;-.;Jldry c_'P'lllllding upon the basic tenets of the O uisl ian faith as W1der.<l"ud in his
lime. l>ut he bas no ....nhorillui"' tr.l<.1ilion upon ",hich 10 drew for guidance. as did
Maxim"... In o.'1 f,,'I,.1. Ori~'eIl eml>.:uled on a tight- rope .... alk. for which he WlIS later
conJ,.~n ll<.'ll. !l Maxim us, bowcve..... lIS an heir to the labors of the C;lflJlOO<JC~1IJS , E~lIS
CaPfl'ldocians " e re a Mh.,,- strung f,...ndalion upon ....hich to cm;l a S)'S1emalic theology .
tile io;ka<; of the t'l\1s,," 1\'0 thinkers posed some problems for Maxtrm s, as 1a1"....
lho.......>giaJ1S and scholars have f'l'Ct\:" ind. I:'.. von Iv3nl.:a Iw; remarked. of Ma... imus·
early A mI>iK"" (etten IaWed as conraininga hrilli;rrt le\'ision of ()rigenkl OOclrine) Illat
lhou~ht. NBlUR:, nolol>..-d o f the in"", d) . ..... ic o r ii, OW" 1"''1''""1.1,,,. ., f.". II>< .. ~c of.he 1(,,,«Io", o r .he l
" '....>fI. d"",,-'fId. in" , I><io, 0 m.ri"nrlle " ' ....f .. ic /.itM'K" . 1'_ 26J l_ Wha, Raith..... j. . .)in, h.....,.
t"'"
,<,,,,," ,iall). is n",n"" _ i,c .• lhe: Mind. unf""li" , (<>WI: ,Iud . ... in ,he: ~ of p""",t. I>rcal us Ii~< .
rocJ _ ;. ""nil more ,hon ."" ''''If....'ual i,;.,,~ on.! ""If....."'" P"",", 1 iI.. P...,.I, I .. ,,,,k1 I""f<T ,hal
"0''''''' I>< ~"'~ '0 . "",,,-;,,,,,,,1<'," in '.....II:r ,ha, my freed<"l> m->, "'~ be Ih.. arud hy biol",kal or><y-.,..j my """"..I, M Po",. ' ",<iI" "
~A m:d ""I) i. m.... ,I>< r..il." in 'he " ....Id, "'" • """'" I!uIt think•. l In....,.....,. ,hac .1>< "ni• .."..
arm i,,,, lf u, """-"'" him; • ""';Oh "f air. • d"'l' "f "-01'.,. ..... ........,tI ... kill him. '1'<1, ir II>< All
oho.",k1 "",.h him. m..... ,...Id " ill I>< ooj.la-lh.n 'hoi " -hi, II dc>ln' Y' him: fn, I>< kno... ,h 'l l><
di ~. nd II< k..n .. . thottll< "ni••"" i. " rnn ~<T than be, .... t tl>< uni, ...... k""..... ",.. h i n ~ o f il ~
1/',.",".. fro347. J!nlm<;h' '''l! ~
" A. di",,,• ..,.;!. ()ri ~ ... "as ",...' ;n,. in I"", port. 'u ,I>< """"i>lK:ot<d .)>I. m, "f (;",,,, io
t.."" k"..... like n..iliJ... . and V.kntin".. <Rd.:..-....i". '0 I""il ••y.' . m of hi. ,,"n . in ...",'ra>I'o ,I><
~in or ,I>< O",,,, i,,, , M"im ron' b . " as ' l1""'plin, '0 d.... U(lOII . " _ o r ""hod<>.
tlloolon .
",itll til< in 1!uI, ....... ""'....,"" f'lflh in .1>< r.rti" ....1o r <ally IIp anti....
intdb.' lism.
" L '-on .. ... k•• II,.~""'mi..'M /.r i,,,Mjft 49 ( 1956k " 4 11.
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'"
A> _< ,(1lopo:t< J "'" 4~ _ (~ .... P'J<N>- Ilu>r* - "
_ 0( ' _ - ...._ .. "'"" ~ d "" ~ _ y" ..

...... _ _ ol _ IiI<I)' _ _ <111.-.:11
""'~""'_fl"_ Doooo_"''' i • ., - __
..II-._."'_......... .-IB._~ __ ......

_ lor ~ . . ._~,_ _ •••.., - . ... C...,.. ,. •• _
_ ... _ .. S. ..... IIino ~. ", '> ~
b _ .... ,_ • "" ..-:.c.- ......__~ .. ~I'" ",'-

d (Jo<l _ _ .. _ """,, .-1 _ _ _ .. - .
--_S...-
~
~ pmlIb .-l _ ond ill ... _
II<t< ... _ .. """....., ",.,..,. ~. _ .....,. -.I . . . . - of
.... .....' ~ ~. 0( ,.h.,Il ....... _ ~ ....."' ...., .. .IIowlII>.

po.. .>010.1.,., ,II> _ • p/no< mom ( , _ IU lf n.. hJmin
...... ..t ~ Df un.l<.-.Jrc ..,... ~ - . of (;00, '" ""

__ ihoI It>< -,.,. ~ of _ _ -.II • .........tJ<a ..,. • _ . ....
_"~ _oJ "GooI-_ ."' . __ -.l _ _ ' "
~ ~
" ......_--
__"C_.• lJ
'"
which for this vt'f)' reason. CXCt'M' simple. hisl<ri:::al llo.rrll.liJy. !he ('~ioo of "hidl
is coofined strK,.11y 10 the leml"-.al. l ~, as Ilahllaolar endea~r"" 10 explaill, for
Ma~ i," l" :
a!l lhing'! """",hie """h Oilier in al least this ~ thal II<)f"oI,: of them i. the Oilier. eac h
or them is unli~e the I'e't; ·d iff........,., is con"ilUli"" and delinit;"" of being' (diup h'>r"
.• ".Ita/IM A<li uf'I",,.i.• li4"~ Ikll for this limilalion also to imply a positive f"•..,d llion for
being. it "JaY noI simply be imposed from withQut; it must flo" from the actual being
"",If. as irs efircr and il3 dcti<>;,ion. By its adivity. finite lx-ing dcljJlC:'l (li."",11y; de-
tines ) ;1""lf. Natural freedom cannol be established any more deeply !han in this
"",,,logy of (,nM ""ing. Man. 111m. certainly ~ • s ingle &=bn of willing. hut
l""Ciwly in, ,,f..- ... "" i. no! . imply • •ingle hyJ'05lil-, is but also a s ingle ....t"'" " <II '
",ul<.. m um ""...,~.. ia" l."
\\Ilia. lbhhasar is <,tatinS h<.-re is Iha1, acconIing 10 Ma.~im l.l'l. the hunan hei'\\. son"'~1(lW
'roll ities' hiSl1Jer <mn e~ l>y 'd Ted ing' ard 'de fining' il. So the aL1ivity of the
p'......Jll is oow relall.'Il 5lriI.11y to temporality, noI to the Clcmity of the union of divine a1d
lunan natures in Jesus Cluist. ,he God-men; fOr. as BalIhasar admits. humall being:>""" ill
!>ingk: h),'poolasis " ilh ill single MUll:, "hcreas Christ is ill single h)'Jl<lSl.lsis "illl ill J ,<dI
""'lIf\:. This, of ~. is It.: ""'ic definition of C1Jak:edonian Or1llo.:<Iol<y. )'d in !his
ronlCM it is pb.:cd in sevke or ill ClYisl<llogy and anll"ropo:.>log.v ",hid.. undt.... lhe
infho.:n;:e of the Arisl(~dianin:o.l N<:qJIalonism of Phx:lus and his scl1ool. carne 10 define
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,~
- "-_ 0_.
'" 1<Iool<.,. <Jllu_ 160 ....... ... fA_ d "" ( . . . - . 1<1<. "..,. ........
. __ __..
•.. __ ....... _<Jl."""
............ --
~
_
~
.
-~._
<Jl"' " _ _ ~._ _
.. _ _ . , _ _ io _ ••••_ _ • fll_ .. _''''. '' ".,__•
_.- .
.... , .... - . . .. .
~-_. <If.
• <11 ........... _.....,.
kchor _ _ ,.~,_~. ~ ... ,_
_ _ ..... ~ ..-_ "' .. "'-'O<Jl ... _ ..

( ....... ~iII .......... . _
l"o< " " of ' .ooytb .... _ _ < .....,.,...... of .....
_- .. _.- - -..
_ IfIJ<c"l 't«l _v4 _ . """' ....not. ~ "'" .. _ ..
.... .._ bd'<n .... _ "" - . _ _, _", of all
...............
_ ... . . . - <11
...-
_-..1.
.....
..
"-, . ""....
~ "" _ _ ,.... h ,.-
~ _ O:_ ~ lJ-
_ .. .
ISO
Here, plainly, the OOIure of human e:dSlenlS is reveajed as 'SllpCll:SSCIlIially' divire - lhe
~.tla ) in lcnns of 311 exislt.'III~ll hi<:rard \y in "hich certain llttrihulcs of the ho.~nan. such as
.... ill and act. are suh..,rdinatoo to an over-arching (<M:F_arH...J. ing) pn:-:;ence of God as
ahsnllne n...x1i31CO". 11 is Ill"" lillie 10 examine UJe lR.'dical doctrines of Ma.xim us . for ""
have alreaoJy revealed their phi~icaI fourdation - i.e., the reducibility "I hu",an tid
' " JI>'i".. / 1II1<.' l io",
In Book VII of his R,,!,,lhlk:, Plato oc"Sl;ribes the sour s ecstatic ....1S1OIl of the Good
\\as so I!J'Cl'l. acconlinl! tu 1' 1310. 1....1 this soul had 10 be com pelled fi>rr:ed, to descend
O....' e again into the C3"C of human ignorance in order 10 share its k",,,,,Ied~ of this Guod
";111 its fellow C";SlCflls. This soul that """ seen the Gc.nl, accortling to PIa1o. is ",onhy
of ruling as a "phikN-.pOer king." for as he e~il1!;" in order for the soulic aIIa;n a vision
of the Good. it mter tecore like unto that which it vie\\'S.l l Hln how does Plato
concei ve of this vision? Whal effect docs it have ~lrllhe soul?
'" I hi. ph<a'C ""curs "' R,'p. VI. Sll'lh. ar.J prepa",' ' 110 ""••Icr f,.. ,be: .II<~",.,. of tll< <aH and ,""
di""""i.... k>ll....i", lh.:,d " "" in 110<.... V II .
" R~p. V II. ",.,.. , 1W.
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In the Phoedo, the great phi\osophef clearly descrila philo""phy as a "practice
for dealh,~ Ie., the pmon who el1gl1l;eS in the philosophical d isciplillC does 50 with the
inlention o f departi~ ftom the world of Ilesh, into a pure realm of intellcd, where 110
bodily hilidli lli o;:es ~ the mind (nolLJ) fn:m exercising its divine power?2 Two
dominant It1t.'1apIlors are employed by Plato in order 10 describe the Good beyond Being.
and the philosophical "'p'aclice for deaIh. ~ For the lirst, he urilizes the meIaflhor of liglt,
in the so- called "1rn simile~ of Rep. VI (50Sa-b IT.). In the latter, he draws upoo the
myth of the ~god GlllJ,ICI,l'; (Rep. X. 6I1c-6128 f.), who is encnNed with the rime of
the ocean. his IrUe fonn obscured. The con: lusion, as tmdI.'fSlOOd by later folkMrn; of
Pllllo, is Ihat in order to achieve a vision of the nodi: I~ the soul must shed the
encJU\l3Im of bodily e xistence and rise. poJe and undefiJed. 10 a life of intell«tual
contemplation.
It is in ligl1t of these ccnbaI themes of PIablism lhal the following ~ from
Maximus' s early, asccticlll eeense Cup /la de carlfule (""Four Centuries on Love') are
properly llIIderstood.
When in the full ardor of ils love fur God the mind goes out of """If, then it ha!I 00
pm:qllion • all either of itself or of ..y crearures. For ~ illuminaled by the di"ine-
aod "fmite light (apt'irou pM/osJ. it """,,im memible 10 -.yIb ~ chat is made by him.
j ust as the ptl}'sical eye has no sensation of the stan when the wn has ri_. "
" p""ntQ 6404><1 If,

" C"Pi'" '" al.it",. 1.1 0. .... 1lcnbokl,
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152
mind which d ... 00 the heig hls "f l'f3}er separalcd from the thoughts " f lhe world. f or if
it docs Il<lI d ie Wl:h a death it """"'II he and li~c ....hen: God i.."
JIM as in l'Iala. lhe created onIcr and ooe's fellow cX~('Ills are tOrg<.lllen in the e<;5latic
~ision of tlte lrar\li(;end.:11la l source of all Being; ok.llh i:s undt...,;kx.J not as an evil. but as
the prup." goo! of 1he enlightened soul. As Plato stales. '"the soul o f the pIli1osoJiter most
disdJi ns the body. flees from it and seeks to be by jtself....l l Ma.~tTH.f; simil;wly looks
fillV<nnJ to tlte exal talion of "'~..-e ",,'('I' irKlividuality, wben lhe soul. h.:'OOming like the
O~L" from earthly thing~ to d i~iro.:.""'·
Balthasar. lJ;w, e>ler, ,n hi, ir~L'lpl\'Illlion of Ma."irnus' conceplioll o f lite
= hatok'l;ical relat ionship ho.1""-11 (he vaeocs /''K''; and !he on<: Logos. n as.....res his
rceoer lhal '1here is no reduction ill 1he A~ic se-se o f II d issolllliou [of beilJl:1.S ;11 the
di~iJ1('~ hul ralher lhe ' UI1COl1fuscd union ' ( Iwm ;" ;,5 a tlm.tulm) of !he O'l'istian IIIOC>1ogy
of the Incarnation and o f Iunan di~illir.ll ion cent<:n:<l on 0Ti'it....l 1 Yet. as we have seen,
exislL....~ in lempomlity, oot in relation 10 elcmity, ~ the will of en.! i:s ~..-.:re ign . A
nb'Ol'OtlS sense or hur'naJl.olivine co-operation - understood by Origen as in\oOlving the
"n"L 2,62,lr, O. IIo.'f1"'.w,

, . Phld
" TIl< I"/Wi ", fn> I" '''''0'<'<1 ,..", 1... h"rn on t-<in~ .. and ,he l .oil'" nf c"""". ,,, ( 'hri<l in ",hom.n
h,,"''''' ",,,,I, d"cll, l he N-ic c"","' p1 of ,IN: ''''",~ hl .foml . l1ol(Oil " f .'i'!ing bcin~. ., ;..ing in ,he ", i l
"f ( ~od ,,,c. I>.d I" ,"" Mi,Jd lo: P1a.. ", i<: rhilos"ph,:, EI><Ioru> or AI",.....Jria, " .... in n"""""" PI",in", a....
la,"' N"r.~" K1 i'" in. (iIIi'......."
"'gord.
o U. lIh_ . 1.""'1(,.. p. 121>.
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' 53
~foIdi ng of an indetermiRale hisby chat is the result of fl'l'e acts of IuTw1 souls -
becomes, in MaximlB, simply a series of fumbles Md false SUftS, leadi!\! event\IIlIly to
human de:spilir and the ronseq lll:!ll (and necessary) unquestion ing ac~ of God' ,
[Tllle invent ;... power of man, whioch in the Ii..... p'*'" is due 10 hi. rational COIISlitution,
engages itself lII>CCeSSi~cly in a false search for f""",, o f lB"" ion, irresistibly ending up in
• despair thai is at the ""'"" time the dead end of nillllld thus the necessary roodition
for an ~ ofthc $lI~ing ..ct of God in the Incarnation,'"
The SO\icreigl1ty and nobil ity of the htmal a:t, \Oohich Origen lDlderstood as the greeiest
gift of God to lIis ceeco, in the form of absoh.•t c !Tee will is absent in Maximus., who
~ Adam to have fallt:n into sin fiom the Vl:I)' nx.nenl of his <,:mtlion. Th'" low
esIimalioo of the w1ue of lunarl fm:dom in relation to God leads Maximcs 10 aOOpt lhe
a1rnosl pmlestilllll'iaf?O view !hat ""1ht: incamIionaI 5Cheme of 'salvation~ [was) prepered
fur man a1mtdy be~ his faiL""
l h is certraI Ihi.me in Maxirnuo; is explicitly rn'aIIed in his doctrine lhat the
purpo$e of Goofs ereation was the effecting of His lllCimlllion or, to put in another way.
thai the lllClllf\3l.ion ofOnist woold have occered whethcf or not Illmanily fdt inro sin.
.. Thunt>era. M~~ ,,"<1 tM Co....... P. ' 9.

.. See M......... Ciklpu.. <Hf A:_lnJ~ 2.24. ......... M""jm... ~. nH1rtiot:"tM: _ ot
in himselfl/lroua<h Iho i nama1;"" . . man ...... r"'ln deslirIy ~ (Ir. EIenb<>Id . p. 1'21
" n,,,,,herJ!. Ma~ ,,"" ,It.< C"" .,"" pp . N-60; cf. olIO M... im.... Q-.._ . <MI TlkJ hu,;~ ... M .
'54
fall. 001 i. in fao.1 ir...,l f the: law of Gnd', p,,", in n:og...d I" man and the created world.
Mil,im.... emphasizes wry Slrongl~ thai God " ills <;OI1tinually 10 male IIil11Sl:1f ino;amalC.
IIfl<l the full is til.... ooly . rctanIing.nd ...pplemenlary fOClor in ~ 10 this gmll and
(1':01al plao " r 'he Triull<' God."
flow di lTen:nI this conception is from thai of Uri.,.'!\. for ",hom .he Fall res we have St.. ..'I1)
""""k-d '0the human soul. I I>.:licvc thai il is now quire clear that "'taximus' view of
OClivily to divi"" wilt to th" " " ' e'l1l lhll:! h..nanity is In'nlIni ... """"'y a funct ion of Ih"
G.,..u-,c ad, "00 1.1.•••:. llis Cn:al~ Wl (or the purpoo,;e of I lis own so:lf·aetualizalion.
In his early ascc1ical tn:aIr.: C,lpila de <'uri/ale, Ma, imuo; make'S use of a ietm
1Il:11 had. tly his lime. acquired a technical philosophical sil!J1iflC.'IllCe. Tbe ICIm IS
~l'iIMd"lh. usually trdflSlaled as M3pliltde.. or "stIil:Jbiliry: ,ll l h is li,n n occ.... in
COI11ll..'Cli"n ",jIll c.:nain C\.'Il1rJI dcsigMtiuns and oonccpIS of Maximus such as d-.e
~I distinction of ''l1o.-ing - '-dl- hcing - \:lema! lleing" (10 e;",,; i al eu ""nu; hli
ud ";/kll). lIld the ""wIiti~ faulhy" or -m.:ulty of wile' (g".nnilci epiliJ.:iQl.!/I) .l. 1'he
" M,,~ a...J I~ Ca,' .w .. " 14,

" S« G. Sho\o.. P. IU. n"tt 4
... M. , ....... ( ·"P'w .k cm"iw " lll.1·3. l.ll. Ir, Iknho>kl. p, /04 ,
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'"
oil< _ ~ GDJ II - . _ <\\ b<qI ,. . - II • _ _ II ol'_ ll<qo II
.. _..tp:tWl_ .. _ . , _<Jl(;..J II - . . "
__.. ..GDJ._... "' . b_'. ....." .... -.1 _

. - .. . , _ _' of _ _ ..-
..... ..
_
....-.. . . . _ ._...... ... .

___• ,~
_~
oil _ ... _ .,., .... II l
_~
Iro .~_
.{fIo '" _
".._111
. . _ _..,.
lP- . _
flj<oQ _
_ _ r..... _ I-I • • • . . , _ · ... _ - . ..
'"'" - II """'"' ~. . .... . . . . II ........ _
............... ~ n.._ .. Gool, ... . . _1onI.

_ _ II ' .bdo:ooPaI ... Iol'-. ... ......... ' .. _ ... _ ..
'''';' .... .," . ...... ,",,' 10k" '" Moo..... _ _ for • _ "" ..u '" Ih<
............ o>f. _ _ io _ ...'l ",..., h "" C~ ......... _ ,"
· ~. _ _ .. c__ ...
"'_,.>olD.
........
r_ C_ . - . U•.•._ . ..
156
all-rcrvadillJ:; pt'N.'flCe of God. As Ma.' im"" writes, using the m<.~ of ~i nctll1llfll iblc
food" (employed also b>-Origcn)~·
When Ithe SOll ij rece,ves through this food elcmal ble5sOOl1t."SS ind" cU ing in i~ it
mind and '"""" ar>d willi them ,he ml1 u131 .... iv~ieo of the ~. which l>eoorne Godlike
fo rth Ihr"" l:h "0")' a mi _'Old "'hen IlN'ir tl<llurul f~alItUS ure ''''ns.-em/cd in
Jl(~ ~Jrl (If ,da.t.• ••. F,. ( Ma,<imlls~ the I'lop<>se of heaven is the untroubled and d}'namic
allow 1liNiIlb>e hum Ma.\ imus. I f.'lil to see how any<>ne could l'O"'ibly anrl the
quilc dcarl)", !hat !he ''T\a1uml fealures- of the soul are '1 mnsccndo.'d- and lhal (lilly God
is ~~11 in "OVClwhehn ing g kll)'.- I" this eso;halol" l:\icaI Slate the soul CCllSCS 10 be an
act<r, CJR.l has 1:>.'.COITIl" all in all fulfi lling His desire 10 lIL:tualit.e Himself inll/woogll the
In<:amal ion In the Iasl arol) sis. t11l.'l'\, I beljeve it is oom:ct 10 illlerprel Maxim16'
asceticism as a pR.'fWlIIion of the soul I" be filled by God and to 105e. in the process, its
8U1l...·,1l;.., oolure as c""'lcd. self-moving subslance.
,.. II< ""iI><:. 2.1 1.7.

.. Ma'imo..... 0"'1'1<'" Q~ ~·""",I.J", 2.RlI. u. llertt.>Id - ml cm~ ... i.,
.. 1""""'Id• .11"" ..... ( "" .fr" "': S<l1".",J Il'r;,i"l1"- p. Illfl. _~ un
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157
[ cannoI help drawing. in coodl15ion, a oompllison berceen Maximus' ascetkal
doctrine and the theurgical doctrine of the pagan Nc:qtIalRlis( lamblicluB. As G. Shaw
lk actions performed in a IhctJrgic rile ~ the uga of the gods actualized by an
embodied soul Participation in !hi. action depended enIirel)' on the soul' s 'suitability'
(~pilede;()f~S) as an org anon of the gods; &om • thewgic perspective, the embodied soul
di....... ion."
For Maximlfi. ascelici!m involves, firsl of a1~ the aIlairmcnl of the "ap;ituic"
(" pi/ide/(Jlb ) to do divine wods ¥''X<! ); these works are intended to lead !he soel upward
to God, where, during salvation in the eJihalOtl. the soul be<.:ome$ a n:cepta<:le
(hupoJoihi) of the divine liglt.· l One may describe this final stale of the SOIlI &<; Ihrosis,
a 'casting ofT of W<r\dy things lOr divine,' etc. Yet in the \a<;t lWIlIIysis the loss of the
sour s lIulooomy as a unique. ~ab1e entity cannot be escaped: it is a conclusion
following recessarijy upon the doctrinal fuundation estabIMcd by Ma'limuo; in his ...n
- i.e., thal God' s purpose in creacing humanity was so thai He may become Incarnate•
., G. Shaw. 17...'/0' o",, 'M So"I; T1w HropIat""i. ... a/I".. Wklo. .. p. M.
., M..imu&, My."'RoIti<l 2•. 19 fI: - .. ferringlO lbe Ii.... ""- !he _I "will taI<. on, by the
chongo inlo ;"""""I'Iion. poleI><}' ......... illld. 10 r=;..., God ', romin l llil<pOJo.llr.'lI ptlro nia. ' MO il ...
~pil hJi o'I"' r {ll. (l.c. 1lmhoId, p. 2 10~
158
Th~ Sou L
GiVl"l1 this oh.1riml I" o" da" on of Maximus, ...hal is the ontological status " f the soul. as
ul1llt.'NOIlll in his Chrislian d1\:l.llogy? In hi'> lreali!le ('QllCem ing Ihe Soul," Maximus
rejects OOlh !he PlalooK: and Ori l,.'eIli>tic idea that all souls pre-existed with die Godhead
before ~....~';ng imo malcrial exlsrc nce. as _II as AriSlOlIe 's theory thal die intclleclual
focuky "fthe sou l ~"" ..) enters the f~1US alter cooct'JlI:ion.l l Rather, MaximllS 3f'£.llCd. in
this In:<Jtise. thirt -ee consI.it..-i"" e lemenls of rn.nan ""'un: come into h:ing
si",ultm~y, united ~ltially from the fust loomcnt of con;:ep(ion. These ek.'ll1ClllS
are the body, made for sensing. and tile rational soul...• It is clear d13l MaximllS sees
temporal existence as essentially d ichotomous; for if both soul and body suhsi st equi-
primon.!ialty, then both ,lie limil31ion of die body, ",Ill tile Clt.. ..13I dyMm ic st ri... ing o f the
soul ""ill be respcooed 10. equal ly, by GOO. Vel ""hal occurs in tile developed thoughl o f
its SOI.IW, but mtht.' f a subsum pliun o f the trou blesome 'irregu larity' o f human I1IIturc by
Ihe perfL'Ct f\.'guJarity ("'llulalioo) of die Godhead.
Mvc.i1TlllS recogni=! tine ' modes' of ....1 i...ity in tile soul : the ralional (fogi," ike),
al"'f'll'1ilive (epilhumelikh arlll willful ( fh" mike). 1I0w~...cr, unlike other philo'iopl'orn;
(1).1Ih pagan and C hriSl ian ) ,,110 held 11131 the soul is composed of throe disti","' parts,
.. T. ..io ha. ~bed Ihi, .",ati.... . he only ...0<1< by M. xim", lb., ".,on be """,iden:d 'not}'
phit"" 'l'hi"at- lB." unli P hi l",, ~ >h,.. p. 54). I J i<aj:_ " ith lhi, ....<SrnefIL <p<..,ifieolty in lirJM of t""
.4Mhill:"u. "'p. 7 and 10 " '. 11 a,; the C""pl~" "" A·"" ",I~dp. ""ruin """Ii""" of "h i<h ",,"od • ,.. her
PI04inian'one: (esp. 1.1 · 121.
.. Ansl"'k. IN ~""rolio .... uni.." IiMM 7.w..27·28.
.. T",o/;i> . B.'=,,~tin~ /'h,i",uph" ,. p, 57.
Copyrighted matenal
'"
MMimus argued that M/ngru. epilhumia. and IhllmO$ 1ft flll:tllties. or difTCRfIl activities
make a qualilati~ distinction between ru ~"khil and mind tJow"), aplain~ that the
sooI is the ooifled activity of rea'iOI1 md !leJlSlllioo. ..nile mind is "the sunm~ aI which
ineffable lTWIIlel': .' This oocetoe of !he sooI is the besis upon whidl Maximus
<kvt'1op:d his a'lCdic doctrine. for the ineffable ooion of the pnly mrionaI sooI with
God is UIIdcrnood lIS the goal toward which the soul aspil\'$. As Talakis exp/ailE
This aspiralion to an uistence lIlat supenedes knowing is """" !han • method for 11M:
acquisition of truth; il i. beslllfIdentood ... .. lI!Cdicism, • perfection of life. • """'" and
ph'''''''''P''ical ru le thai can be labeled with. modem word. Exls/entialis......
between kno....ing and being, in which the former is UldelSlOOd lIS preparalion few the
laller, tIYnu;,:h ascetical \\ourls and the acquisition of knowledge tt.oog!l faith, d e.so l k
oft-repeated motto of Existential ism. -extseoce p'e=les (:SS(llce," is recognizable hen-
in tbe ides thai onl'" know\c:dge $:PJr;"Is. lDierstoOO in the Evagrian sense of a praynM
intuitive "'>po....... to reality) prepares one for the acquisition of being.
" lbO!; Mipe, PG 90. 61(1(.

" Ibid
•• 1I>id.. p. 59.
.. Mipc:, I"G 90. IJ9 JA; T... U . , pp. , ... "'.
Copyrighted matenal
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162
declan: " 1 am- (eg,; ei'm). ~ · This dcclara1 ion of selfhood. .... hen madc by the human
p''N.~1. nlalt.s the ell1<.'fO,"'~1Ce of the c=tive ego. aOO il is in Ihis that the J1"f'"J'1 mosl
closely rcscmbks God, and conforms to His - image and likLTICSS.,- for it is in our
creativity that .... e [Host resemble our Crcaroe,
:"i l lu re.
l l le ultimate lJlIIl'USC aOO inlL'I1Iion of Maxim.., ' concepl o f the so" l and the ascetic life i
explained by A. Louth as li~ kM-s:
!Tlhl'l,)lJgh 31Xorn plishing all thf" Slag\"! of the spiritual life, !he human penon achieves,
n<'II ' impl)' .... ion wilh (Oed hu t aka fultill. what io the ......'I1tially hu man rol< of heinll
the nalll1'11l brood of all !>eng. dl3",ing tile whole = ted order into harmony ,,'jlh ;!self.
and ""'0 union ...~h God "
I k.", ,, 0: encou nter It s"r' of human-divine oo-op<.'tlllion. or It -rcctpeoclry" (as Thllllb<.-rg
would say ) between God and humanity. Yel there is 00 cre:.ltivc dynamic at \O m he re.
merely It filllClioning of the human hcing in relalion 10 an alnaly ~ited divine ooiL-r.
Tbe la';k of our existence is not, as in Origen conceivtd as It call to creative existence in
response to divine ~. hut is rnm..' f Ulldcl"Slood as ilMllving an ontok\;ical
impcrnlive to raise all of natllrC til' 10 stalic unkwl with God. WAl"I1 the glorious
.. r. ): 14; cr. . 1,., J,olIn 1,~ 8, " ~"fe J""" <k<:11lmI: " lid "'" At>noIwm .. .." I ...' Iqri ~,,,,i r
( Io<..I V~
" I .' ",'h. AI",,,,,,~,,ht- ('nn/i'''''''l'_73.
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nalure (phu<;s) as a SCJfI of foo.-c or power undt."f which IumM souls l1OOr. due 10 their
""
For weh is nature. ponishing as much lhoosc ... ho are <d t.... "",""pi it. 8'llho<c: ,,110 ~ im 10
li"e contrary \(I n"lUre. who;> d" "01 acq uire the whok: power of naru", naturally. and
cause its soundlle'5S 10 dt.1eorioralc. ood are I~f<n fn 10 be I"'nisl>ed. since they
tho,l\Ighlkssly and mindb<ly pro'o' ide tho:m...,l"es willi a defK;icncy of being throu~ thei,
inclination IOWan!<; "'......!>eiog."
11 is precisely the fear of Jar-;ing inlO -non.be ing~ or death tim <.:alt.'leS human beings 10
velue hiological pn;>cmI1ioo hcyond all '="Yl, lIS Maxim"" n:<:otP'i<=. lhis is a positive
aspect of his thougJrt, for it speaks I10l only 10 our cont~1nporary environmental aro.l
,"COk~icll l <:oo<:allS. in " l,icll I...mm ovttp"pulat ion is an """""'P""'C"- probl= . but abo
to II crisis of pcr;onalism _ i.c., .. hen parent'l dt.'YOlc their live:l to the rearing of chiklren
whe.>. wflcn grwon "ill rear yd ITI<ln' children. ad infinilUm. due 10 the w lue 5)151<'111
bestowed upon " ,ildren by their purenrs. in which biological procreation is regarded as 11
vinue. In this silumion. so prevakm in contempornry oocio:ly, the raising of childrm is
J'l'3ised as lUI end in i1St.~ f. ",itl! no questions eva" being 13M! ~ing the intellectual
co- creative do:\<cloplll<.'111 of the individual parents es persoll' indepl.'I1<It,.'Il\ of their
off~flt;. Ma.,ymll'; f'l'<::l¥'ill.'S the conneclioo between iolellectual imm"hrity ;nj the
oll5O:5,_kll1 " nil biological otI<;pri"l ""en I-.: "rites:
Copyrighted matenal
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166
disarce Iium it than ~\fough involvcmcnl in II Maximus considers sexwliry as
the fi rst ~"b'e in the return or re<;apilulation of humanity lO\'oard God,61 for sex is D
uni flCalion of two p<n<M"" in "hi.;h is sounded a kdi.'i\aI" "'eak ecto of the love of
God: ....
This positive ¥-'Cl of sexuality, i....~ a turning of the soul toward God. is noI
Iocalc'd by Maximus in rre tmnscendL'I1 passion of n.o peqlIe in love; .-dlller, it is located
"in the disgust lhaJ: folkm-s and 1hal oblilcm1es the whole SIaIe of mind thai has b'one
before.''''' In oIh•.. , wonk, the sool IlJl1lS Iowan.! God, acmrding to Maximus, ooly ",tJeO
Ma"im us <.Jewading al~hrnlic human expcricoce in faYOl" of an escape to the divine. in
which personal desires. loves, rclmionships. e1(: ~ are subsl.-ned by the Godhead as
ti...;1;0115 of the divillc "ill. The pI.'l'SOl1Ill union of a ITWI and woman in love is oct of
paramount - or even mil..... - iTponance for Ma'l.imus. only the exercise of the human
soul's divinely ordaint.'d r.....1ion as "II.... world', naluraI mcdill/<r with God (l'h u..iA<'s
m".,il'·lI/jn ).....
The nobIc D'fJ'."Ct of the so" r s rnediatioo between God and Ilis cn:alion is the
ecological concern for the pR.'Sel'Vation of the created order, and the respo:d such II
COI1C<."ITl eng~ for 1J()I).1un;fl life. Ma\irnus' desire to sec the entire created order
raised 1-" to divinity is e.'«.'rnp/iflOO in his following staIemenl aboulanimals.
" M",;",.... ,:,,1,11, l<l +1'1("·1) ; 1I. llhaur. p, 199.

• , I " 'Ilh, ,I t" " "nJ,~ r,,,.. r.
,J>. p, 1Il1
.. In 1)< lJi •. ,\',,,,,. 4. 2t 1,\.(·; llo llh...... p, 100.
• , Ip;.l Il. 111 b 17( ·; lloltho._ . p, 1Y7.
" U. llh_ . I'I' , I<,I9.2"') ,
Copyrighted matenal
167
[Ilf we approach [animals) in a ml ional way we shall fled a trace of the ~lI ig ib le in
them which is a 001 UIlwonhy imitalion of what is above tea'lOO. f or if we look at those
~ings th at naturally care for thei, oflSpring. we are encouragrd to dtf_ for oo"'C'I~"
rcvnenIly and wilh godly boldness \hat God exercises providence in hi. sovereign
uni'l"""'tU ~ all beings .•."
Animals' imitalion of whlll is -eoove reeson'' is ITOOf of !heir roooxtkll1 with the highest
reality, yet no one "OO1d ahnil lhat the JmR of animals is equal to tift of ho.RJwlity. fa
hlftlaR'l possess, es Maximus himself admitted, a faculty of ~ tt.uugI1 ",hieh a
distinction between Ihe sen;ible and Ihe intelligible is p:.ssible, for the perpose of guiding
the lunan soul toward the proper mode of existence _ or not. For humans. unlike
animals, have the ability to rebel agal nsl God; lWlimais have unly ttrir God- gi-. instinct
It is the Iunan freedoo1 10 challenge God that qualifies US lIS mediaIor.; between God and
His crtalion ... or aI least it should. Jest we Iap;c into a futalistic l:OfICeJlIion of h.ananlty
lIS a pre- dcterm ined nacure scheduled by God fora certain history.
Unfortumldy, this is, in the b;r analysis, the ro~ of hlnlmity and histOl)'
held by MMimus, as the following passage clcarly ilIUSlJ1lleS:
God, as ~ a~ knew how. completed the primary principb (/0.'101) o f creatures and tile
univm.al essences of beings CJIIC(: for all. Yet he is Iti ll at work, not ooly preserving
these cualUres in t!>eif e~i.lmce f o rim,,) but effCCling the f(O'1t\8lion. ~ un<!
iIIISIeIIlInCe of Ihe ind i~id "" patU \hal lft potmtial withi n !hem. Even now in his
providence he is bringing abouIlhe _ imilalion of pIV1iculan to univenals until he might
16.
~t/ite I~ clru/ll,..,• .''''",. wI/um"", i"",filttJ/;,m 10 l~ m"re "ni""I.luI 'W'ltlul rw;'.d pJe "f
ell "'nm). and ma le the." ham,..nious and ..,If-moving in relation to one lIOOIhcr and to
the '"hok u"i~. I" Ihi.• "'ay therr , /rail M "" ;",,,n/;OII<1I di,...,!.",,,,:e ""'K'een
" ni l·fT.• uf., "nd ""rl;cuIUI.• . Rathcr, one and the same prineip,," shall be oo,en iable
lhroughoul tho: uniwrse. ,,,.Imining of no difTo:n:rlt ialkJl1 by Ille indi vidual """'""
elTe<.1 ive to <J.,j1) the un iv~."
semeoces qoceed above. Yel this Clllire passage is evidence of his favoring of univt'Nl!
<'I<.' mII di,-inily, ah~ it amounts to the """''' thing. l lowever, as Bkm ...... and Wilken
of the cosmos as a "hole. MIL,im", rresuf'IlOSC'S here. as el,"",,~. lhat hi: ""'L'R.'OO1il\:
of -,nt,,,,,ima) di ,~'CflCC - 1):'/<;IIII.i Jiar/mlu). the sclf-ccm..TCd dd ibcra1ive movement
of Cn:<d"",,,- will he ""fUi,itc 10 the n:stornlioo of all thi~ to !he Cmd or.....•
In his ;real 10 c" p"'in lhe condilioo> of hul1lll1i!y's n.1lffl 10 union wilh God.
MaxilllU' ended up ("..grading 10 a mere fllllctioo of ue Godhead human;1y's Iflllp;:
T13lun: and will. and in dlis he p;rtOO ~isi vdy frum the humanisli~ philosophy of
.. Q-'"0..... "" ""'louiN'" 7:' I (n'S(; ~ ... P.M, 111<.......... R.I. \\';I~cn - m) ...... ('111....,• •
.. Il k....... . W; I~ ...... ( lor ,10< C"" .. k ,I I.,·" , 'J' .of .h,'N' ('!lTi...- .'i<!f«,nJ "";'i,,/:, /1'<- .\<. Af<t., ;.....
,'" ('_ k,,,,,_p. lOU. "",. 3.
Copyrighted matenal
' 69
Origen We ..ill oow proceed with a discussion of Maximl,l';' so-caned revision of
Origelf~ tInJght.
Chapter 6: Correcting the Myth MaxinrJls th e
Confessor s Revision ol 0rige,,(ism}
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171
desire. in which freedom appears only as a Sl~, quickly passed. in the assent to tlw::
o;onlingent bC'ing', irresiSlibk need for pk:ni!ude.'
Indeed, this freedom (if or-.: can eva! call it thai) is men:1y lI-e response of an entity (the
Iunm !OJ) to its 0Wl1 oature, which has been pre-detennined by God to relinquish II.';
~y in Favor of a sOOjugarion of personal voIilioo kl the irresiSlibie power of divine
inIerOOnaIity. A. NicIDIs has aply SIlled !he impIicarioos of Maximus' puo;ition:
In trying 10 describe ho... freedool is stabilised by Ihe divine energy .... hich O\lCfCOOleS it,
Maximus was betI'ayed lnro ~nl;ng human action as a lI>In pa.. .ivity. Such
w~ for. chrisrological Monocnergism - on ..nich. of coune. Denys' notorious phrase.
' the M'W lhearldric mcrgy' could bestew the olftcial mollO.'
Maxanus lIIriYes at ltlis idea dI6ing the CXllIl'Se of his revisioo of a main theme of
Origen's thought: the idea that there IS a po'lSiblily of a 5eI.:OrId fall (lIIId, irdeed,
imulilelable falls) after the restonlIion
As we beve 5CC1l above. in C1lap«:r 2. the idea of rep:aled falls of souls away
fiom God is a corollary of Origen's firm position 00 the absolute fic:6h" of will of
d .. ogcable nalu'e of Iunm will and inlcllccl, thus allowing (31 Ica!t theon:IicaIly) for
, A. I'li<hob. B>=~I;M Gtnprl: Maxi ,lot eMf.., ,,," j~ M<Xh'" Sd><>/a,.. ip IEdinhorgh : Ta T
, ........ h.l 19\lJ ~ " 21M; ...., _ u..rigua, M ;.. ~ I, c<Htfr.. #"". p. 98.
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. _ ._ ,. .."....• , .. _ .1..1.- *-,....- -

__,"'
- . 1"'J'" ... ,_ _ '~ " _oI '
of_ .. _ .
" (_
'
Qo
_ ,
,..~_.-
I7l
is 8i~m in its beginning .-.d 1ht I'IId of ~thinll is givm in its uhimate goal ... The
inc lination 10 ascmd [10 God] and to see one's proper btginning WII:'l implanted in man
byn... u~ .·
AI frrst glance. this pm.sage seers quilt close 10 the thoug/1l of Origen Y.tIo himself
made the SIalement thal "the end is always like the begiIYIing~ (De princ. 1.6.2). Yet
concept ~M (ph....,;s), one is S1Ju:k by the intensely NeopIalooic: _ or lTKlI'e
specifically. SIoic' - implicaliom of this ~
The Stoics bd~ that h..-nan souls ee "raliooal seeds" (logo ; spermali!OI) of
God, t.e, products of the will of lnrs. illleOOc:d to exist in a certain fashioo in lhe
cosmos. For a Stoic, the fale of the Iiunwl being is sealed, the only key 10 happiness is
accepting one's lot in life. By lI'guing Ihal "MIle"' drives II'> toward God in a ITIllIlIleI"
pre-dctennined from before our Crealicn, Maximuo; is ~ng SIoic fatalism 10 Chri~ian
eschatology,lU While he does - at IelN in this early work - maintain Clrigen's ( and
• A.. bilP.... 7. 1000A·B, lr.lJk>oMn, Wilk",,-

• Theme. o r St<*: phi lo>ophy .1.., came to pcnodo tb< (l "i" i.. ;"",lled..., milieu o f c. ly
Ry. _i"",. to It.. • • Ialt lhOl. II. Tolak.. h.. ranarlcd oflh io period: " it iI,.onh notin,lh.olth< extenll<>
""'idl (1)ri0li ... of 1M f " .iled l hmJ",l _ o f tl>< ric h Stoic: .......1 to... no! h<en ... rr"" a ltly
J'eOOfIIized. I'atl"l'" II k1 "'" ... ,,,., bold to ' 0"0" \hOI .... diupp'",_ o f Ihe Stoics ..u d... in
I ...., to their boinS """"I..,cd by tbc OIri";'''''" (8. T kis, By>an'i", "~i1owphy, p . 4J). II mit>! be
rem N . ""-"er. ltIOl til. 1"""01.." ,,, " r to<>lh SIt>i. II>< """""pl'
011<1 Atilll"'cli... in lh i. pcri<ld - .
1101 imply II>< derni.. "r N p IOl,... iom fl'f j UIll .. PI",in.. _ Oti""" d ~ upon S1< ~ d .....
N.....,.,h.~"""'n lI>ou~h1. ond " (i""'liI'i' l1\ II>< 1.... """", ..""i... dmo UI"'" Ari.."d. ond lhe SI"k• •
yel rvcly in dircc:l _ ition to l he r"und.. i""ol ......,..,.. " f 1'101<>4 ni""' l. l"f>en, "'=. of .........
=i. iom. yel h.,jly ever .. y dircc:l I>rcok, ,.ilh lhe ,.....,,1 PIOl,... io trodilion .... icll hed. from " wly ""-
r""nd 0 pi.... fur Ariol"'lo.
10 11 i. """'h ...... in~ hl:", IhOi Mo.im", mode "","""",to in some: or hi. "";linp in ..."""" of II><
pncti<:c o f _ mingy. Cf. Me>oeROhrn idl. Mllimmelobudl lIIId SI.mcnt<lIrift.M6S, in 1\ohh..or. C"._;"
LII"'JO'. PI' 6 1-62.
Copynghled matenal
,,,
Gn-g'lr)' of Nys-"lI' s) COIII.'l.'pl of up"tal<l..Iu.,is. ll 1he rt.'SIJlt of the argwnClll is lha! the
llLanan bd ng is IDen'ly a tUrd;,.. of the Godhead. nol 8J1 aUl''' lOm(ltIS and noble c=tion
[10 God l and 10 see one's propt-'f bt.'ginning W<IS implanled in mall by nature: ' one rightly
wondt."I'S .... hal this "nalure~ is thai does !he "implanting.~ It mltil. of coe'se. he the
divint:. crcal ive nallll.:'. As Ma\im us e.'I!Iains.:
IWfe were ~ljne<l heforc the ages (cn :ph 1:11- 12) 10 he in him lGod] as memhm;
of h;' body . lie aJapled us to himself and 'mined us together in the Spiro a. a ""ul lo a
body -.d ~hr us 10 the mea'lUre of Sf'iritual manwily derived from hi. full,..,... For
ll1i. we " ere created: this " "" Goo's good purpose for u' bcf,n the 8g('$. "
WID Ma"imllS is S3) ing t-.:n" is 1M! the p.rpuo;e of humanity is 1O exi>! as "1111., nb<.T.I uf
Goo's hlJdy,~ and nol as inde, ,,mdl.'t1t, autOlKllllOllS beings each with all aulhen:ic
e.'(iSl~'IIIX' " fhis 0\\ 11 - 1/<". ewn ...ilh u uni" ".. 'la/lITe.'
in th: life of the 1umn <alL ',"is arises quik M1trdll) from his AriSlOlClian teleology
"hicll. \\ho.' ll pIac,'<l in the service of Christian eschatology, result. in a mcchani5lic
notion of humallily' s jOllnl<-". a"'ay from aOO hock """ani GIld. lJ By n:placing OriIlCfl'S
" -f hilt"~ ... 7. I!IIUU~ l!l'nC

" -f h;/l~~'" 7. lW7R ... n~",~ .... ..... il~ro
" 111 i, .,,,"Ii< fn,," ,"" ' 1'I'Ii<. ' ion 10 Chri,tian nch.ok>JY or . l't.tiic "'>nc"f'l n f Ari."Mk ·,
rh il'>S<lfIhj. i ,e.• thot the ,""" , n«, t,n.•in) or on c, i<l<n' i. ",. Ii/ed (,.... alt. ined) in il< (>Cfk<1ion 1I.1".~
Le.• ,In: "',.... ' i"., of ,Il< • • ;"<,,,., 1"'''""''' (Of '''If"''''''".li'". i.... '" ,"" ""li,.. in<> or b<
I7S
doctrine of ~ pre-el(i~ of 9JUb with the rIl.IIiM of elI'tnBI 'thought- forms' ( ogm) of
$<0.115 in the Mind of God, of which existm: htmMity is memy an lUgro\'.th or
developmental fin:tion.,. Maximus Sl oxceds in removing history and tunan endemu
from Chistian CllChaIology. maki~ all thing'! dependent UJXlI1 the O'oeI'-ardlirl;: will of
God, which 00 hIman act of freedom can possibly thwart. This positioo ends with his
regarding deiflClKion (lhemi! ) in D rnInleI" simil. 10 thal of the ~ lamblidtus, for
c,.;ample, for wton tt-oeo..gy rr>eIQ n;t the perf~ of the h.-nan soul as such, tv:
raIher the soul's silfling in pureI)' divine lL'tivitics (el1t'rgejw). n
Yel the impI~ of MaximllS ' position do not end ~. He also tacitly
supports a Monophysite COOCCJlIion o f the W1ion of divine lIld Iunan natlreS when he
argues thai the soul, in salvalior\ "becomes God through pmicipltion in divine grace by
it<Iclf ccming from all activities of mind and sense and with them the IIiIluraI activities of
the body which become Godlike along with it in a pa1icipalion of deiflClllioo proper 10 it.
In this stk only God shines filrth. tIwugtl body and soul when their nann! features are
IJan<iCI:fIIb1 in ov-t.:lming gIory.... 6 We have ~ aIlo.'M:. in Chapter 4, that Ire
Monoph)'5ites believed thai the corCad of hlmilnity with God resulted in a ''blrning up~
of Iunar1 fIlfU"C due 10 the ovawhelming power of the divinity. The statement of
tnd or mot ion (l iM. i. ). See J. B.neo. "M~y.ics, io Ilam<.. ed .• 111. Co",briJgo Companion ",
W
" , /j IMI. IN... y<Wt: e_ l>ridll<: Un;"""";ly Prao 1 99' ~ l'fI. 66- 1011.
.. '-1.,.""",,' <:on<:q>I of 1° 801 _ lIS ~i<;aI Im pilCOlli""" .... mad< 101_ ;08
" " 'l!" frum h i. A.. bip'~ .. 1. 1DU B, whidl is, inci<kn' olly, 0 ~ upboId iog "po.t"',," ,,,i. doc:Irino<:
wililak. pl..,. .. hen ..ery ... ion.1

~ [ s..l ," ion l ,her ""gel hom.. boingo, ;. filled
with deligh, 0.... ..,itilu.l pl...!nft. ond """ no! .,..., Iy oorrupltd di.i"" 101(0; ...hidl by
............... mcl;".d _ ords the end set ,.". them by the C ""...~ IV. /I1<>..-en. Will..... P. 6))
NOI. Ihal ,... 10f{O; of i""i. Ml nal Ming' .... >p<>ken of as 'bough ' hey .e . r""", ... _ in........' in . 11
beings. yel wi,h .. ;",,1;0' " '''' indepcndenl of "" will o f _ h i""i. idual l'"'""".
" lombIidl lM ..","r/a IO.6lda F1oca~ oloo G. S...... 1MrtTffJ' .."" 1M So. I. P. 51.
I. M "' C/o",..." on K_ I.J~ 2.U . 11'. Ilcrthold . p. 167.
176
Ma'\imus here q..... cd fully supports dial J1'J!iition, and is a re<;ult of his allem pl to revi'IC
the hiswrical. exls craial. and p:r.,onali Sl ic ~em of Origen in philosophical lenns
COOlIT'K1O in early Byr..nline thought. II is row time 10 examine in moce <leIail certain
"P'-",ifK: points in Maximus' revision of Origeni'iITL
Rec:a llitula tion '....nus R I/'< lora lion.
Promiro., l1 Maximus scholars such as II. UIS \IQIl Balthasar and. ITIOn' n.:cenlly. A. Louth.
ha ~e ancmpted 10 dislanl;e Maximus frum N"oplalollic phikl1;<lp/ly. As LouIh writes.
1 Maximlls'] n:jcction of Orib'\:nism ... entails elso a ftnlan1er«al n.'buttal of
Nroplaronism, with its idea o r emanatioo and rellm. For Maxrmus we arc created by
God wil h a ~i<."", 10 firwly "",ing in him : it is ti,.. ,hill ..I<bj;.lrds his OrisIian
Illelaphysic.'''' l...ouIh, like Ballt -, Sl."-'S Ma'<.imus· <Jllak..phulai,'i$is doctrine as an
on h"&',,, allCllllllive 10 Origc'TO'S """kulat/a,i.• for. as they h:.Jlh claim, MlIXimus' doctrine
escapes the pitfal ls of N<,.' 'I'lalonism in II way Ihal Orig..'tl' s docs root, withool ~
explaining. with phi k~ k; tl rigl.Jr. the nal~ of' tbese ·piual\s.'
DisI.' 1&i'l\ Maxim,..;' n.-plocI,ncm of Origcn's triad o f sla. is - ti,,.;., i.. - Xm ..sis
whh its reversal, ~"'..si.< - J) ne.•i.< _ .<I<I.<ls. Louth wnleS:
This, for Maxim.... rnllCh m"", IICCUnuc ly ClI{Jlures the <;:(lndilion of . reared beings. First.
lhey come 10 be. Thi, j, ilself a cN,,~. a form cf nlO\'emerJt. 50 becoming immal ialcly
~ in m<Wt.'ll1O.11l. and il is lhe purpose of movemenl \<.> find rest n.-,;t will be ..... final
" l.'''''h. .\I<J:<''''~' '~ COI1/" ''''. p. 67.
177
stllle. This eont(1ion of Origen isrn is much rn<.lfe far_rrach ing. In !llarting Ii'om ~ lhe
Origeristl manifesled their fundamental affinil)' with NeopI~ism. whith saw the
wholo of reality .. subject to the cil'l;U lar se<juencc of resl-pI'(JCe55;""'rdum ,"
In ~' doctrine of uookepllaJai6Jis or "recapitulation- of the !IOlIl in Orist. the
Nroplalonic idea of lhe ~ of a ....ique sdf-«istent, the so.JI, inIo multipl icity is
replaced by a grad ual loss of dist inction. to the exlcnl that. at the rod of mot ion. the soul
cease 10 be s.elf-existcnllIl a1~ and becomes wholly delcnnincd by God "
Maximt.r;. idea thai the !lOUt achieYes final res! in God. Il:" du ;11" fWJre ful ~ of
souls impossible, is a eounler 10 (ligen's conc:eprion of the cosmos. te , thai it may once
again come into existenoe after the upo!alasla.t!j wlJen souls 0fICe again fall away from
God and corne 10 ""luire pedagogical history 10 lead them """k 10 Ilim. Thill Orige......
of qualified 'elCmlty' of the cosmos 10 which the Stoics held - te, even though the
cosmos is ~Iy destructible. it ~ the poIenliai to be rq;enemlcd infirritdy. lk
following SlllIeItlel1l by Balthas;y, !hen. is 1JIi1e pur.'J ~
In pl~ of a merely lemp<nry wor ld, made fur dissolulion, !lUCh as is R1ggcs1ed in
Origtfl..-J even - gently - in I'!eudo-Dionysius by the Ncoplatooic rflythm of the divine
" Il>id.
.. Cp , the I.. or 1'"$0'1 '"cuplal""i.... of 1'ro<:1us, f<lr c..mplo , in whi<il - " ...-ed be ing, """"
men;,.. '" ill _ . is sa id l<> ~Ol. I new prin< irk: of ion (""lied toy Proehn I 1w'ltHll.
oootmum! in mol;"", l'4Iilo in principle ~ inl .. _ in ilS_ .
Copyrighted matenal
being', radillllion and ""urn, dilllsl,,.., and ,~, Max;m", en~i~ a n311",,1I) lasl ing:
cosmo!I as the oupproninS ground for atl supemalIInIl di~inilalion, :O
He", we a", being lOkI t/'0l Maxim.... is offering a rcbullal to Nooplalonism (Looth), and
rcj~'ding the Ncoplalooic cooc~l'I of -radiation and rdum- of I>:ings (Balthasar), Bolh of
tl1csc sunerreras are based on Maximus' ro;lSiling of res! (,f lll, j.• ) lIS (U final
In l'\olinus, the ,,,,....-flow of the One, from which all being arises. ;s """SCribed
atcmpornlly as a process exceeding the d.:sigJliltions el ,'m iry and lime, n.: Inlellcd
(mu,, ) is described as eternally conlemplating the One, ",hile the Soul is said to pnlCt'O;'d
''1~'f1 .... lh' frum the Intel lcct. fur Ihe purpose of om..";ng lhe matenal cosmos. l l h.,\ividual
souls. lhen, are uOOt.'l'Slood as seeds of the Intellecl fag,,/). which ,'Iller into the cosmos
dwuugh the Soul (rot.If.hly id<'lllilied with 111<: Middle ~.on ic fA.'I11it.-gc or World-Soul),
The gUll] of ltlI:'< individual "lUis. according to l'\oliTJUS, is I10l 10 remain f.Jm.a' ;n
motion l>uI rallrr 10 och;"~e a reversion (epUlroplli ) to their SO'IIU',Z2 lit ",hich point
rbey will no 1ongt.'T I>: subordimte 10 the emanati..... J'lI'l.'CC5S \If the Intelk."CI and Ihe Soul
1><. will come 10 have the One as tlleir "guardian "';rit~ or prioIJ - in sllUlt, II-.')' will
aehi<.'\'C l'l:>il . While iI is tnoc that Maximus docs oppose the Neoplaloni.m of "melli'; ,
p:lrticuLvl) the COI1C<.tlI of primonlial h""udes. ] bcl ie'Ye lhal his ",liarD: lJI1 Arblol le.
roo.~ with a clear allinil) ",ilh the genernl cosmolngical schema of I"''';nus (as
,. 1l.llh_ , ~_ 1>1.
" PI",inu', I 'n n, ,,d ~,2.
" fnn.ad 4,~
" 1.'nn, oJd 3.4.
Copynghled matenal
179
n"laring specioo.Jly to the emanation and reversion of souls), provide us with lVtlpk
reason 10 identitY him as Ouislian NeopIaIonist, contra the claims of Balthasar and
Louth. The most conspicuous reason for doing so is Baltha1llr's own claim lhal. Ma:<.imus
NeopIatonism, and even certain forms of Christian NeoplalOl1ism, such as thai o f
Slephanus of Alexandria. a.. we have seen (Chapter 4).
I ~, ~ is one more, miller ;mportanl. poinl to be made regard ing
recapitulation and restoralioo in !he respective schemas of Maxirm,l'j and Origen. It is
wath repealing !he \Otlfds of LouIh quoted a few paragrapIti above: Min starting from
rest. the Origmisl'l manifested their finbnentaI atfllli\y with NeqlIak'nism. which saw
the whole o f reality as subject to the cirruJar sequeno;:e of n:sl~pnx:essjoo.rt1l=. M As 1
hIM: lIrBued el~.l' such references to 'circularity' as a defining characterisl ic of
Neoplalooism ~ the result of a genernlizalion and gross ~-simpliflClllion of a "er)'
on this sut;eet lium PIOOnus up leil Simpliciuo; and Pltilopc:n!s, will readily alleSt Yd
my ccecen here is with the llltrilUion of 'cin:u1arily' 10 Origen's ooctrire, and how such
llII attrituion bettllys a miSlnier3tanding o f the AIexarrlrian's conception of hiSlOl)' and
histaicity in hlllWlity's relalioo 10 the d ivine.
AC«lI'di ng 1<> Raltt-. Origeni...... with its fJ<>'iting of motion lIS the final - . , of
u L M~. '"Or> Ti"", ..... tbe: C.1endor in 0nh000. Ulu'l!iool "Th«>l<lIY : S<w'o< iii """"""
Ohoervo'i"".." in 1Jotu...mn : ,I" o..l;~ .low_I "IOrllrodgy""If I'hUOJoph,• • 01. I.
...,. 2 (Wi...... 2OOl-1Ollf~ ........, _..,.,.,."i""o:./lI"'1.
Copyrighted matenal
ISO
M:,~iIl>IlS' .4mhiK"": '"11w sp irits are "" shilled a hoot and can ne ither 1I'lVe nor hope for
an "nshakeable b", is for remaining finn in the Good: I,'Ih;,t ooukl be greater reason fIT
dl.".;f'llir?'.'· BalltliNlr alk'l11p1S '" put a positive spin on Max imus' position by descril>ing
of Maxirrus, the val ue of human endeavor. desire. yeaming. and all the pn' fOUllll
a"ay and replacW by God AIooe, as Absolute Foundation of "" exisleoce. One wilt
Tlole here a veoy urrExisl<.'Jl1ial desire for a life "ilhout challt.'Ilge.. wilh<:'" vari3l i<1l1, and
~ of all '""ithol. ji"eed"'''' As Sarrre roeectly observed. freedom is only open 10
persons during .';lIklli""., for it is (lilly in the COrlCTde moment of decision tIw (n~
bectlflleS aware of .lI1('·s freedom. and glories in its exercise.l l I can think of no blacker
S1lIIe of <ksppir ,Il;.. CfIC in "' tlk h J am dt..,-.:ndenl aboolutely upon anolher being.
incap;lblt- of acting on ") own. WIrn Ma.\ imllS speaks of 0lI absolUle dl.'Jl<.'ndencc upon
tiotl as a remedy for dI.'SJ'llir. he is lapsing illlo a fasc iSlic cooceo eon of God; for " I:'
know from history lhal fascist 1cadt.'fS ah. ays rise 10 IX"''ef whom the populace feels that
they art' helpless.. and l'<.ll1SC<jUffilly kIng for a prolcetor, regardless of Ille pesoeet 005l in
terms of individu;ll freedom and even justice. Indeed. as we an: reminded through"u'
",.""".'" ,..''. ''It''. p. '"•

.. Mi_l'(; 9L I0lW(·.
~,
" C" J"" K l,il"'P·. p, 1.10 ,

" J,_P. s.ur. B~i"/1 a<HI "\'''' ~'''II.'''' ''' in R.C '10k N . rM"'~twJ''K'· " ",I1.'.•iJlmlidli",.
4","" Yon" IIaop;:o ond R"", 1 9n ~ p. -1M . s... . 1-;0 E. M" ~Uri,..... of A Ie~. W (l1'",,,"''',,,i,,
S<"'"' ~,~C. "" ,lie Ilc. c k' pmcnl " r. ~o"lc N<~ "'",.~ i" Q• .,Jlil>c, OttN", .A>."",I <>/ C/ori"H'" TIH!,,',,~'
aad 1'~i1u."phy. ' v I , .. "". I (J",,"~' 2003), """.,q..-.J lih<t._ _ """";~..,.",,,,"I.
'"
history (in a saying that has beI.xJme ralIllT cliched but \J\Je 1lOllI;'the1ess), when people are
scared, the 1il'Sl Ihing they are willing to sacrifice is their freedom.
Origen's COiuption of hillIory and the ~.,khafO" is, fortlnllely, fill' ~
Exislonialism Yet one mllSl be careful jere to avoid the mislake of considering
MaAim15 a pessimist and Origen al oplimist regarding Iunan nature. for the tI\le
lunanist is neither a pessim ist ru an oplimist. ~ rather sees the hlm3l1 being es a sel f-
of being aa:on1ing 10 his own wlitian.29 lhc hl.lT\allist regards human Ii'ecdom as
dhically and morally newaI; our freedom may lead us up toward the Good. or ~
lllIIhmtic exserce - Le., personal existence undelennined by OC>jective contraims and
norms - as the ~ial folnlation of a creative life - or, ITIOR' llCCUI3lely, as the result of
a life already determined 10 be creative. Origell' . pre-existent souls are such being\:
free agenb. cap.IbIe of choooing the sort of life suitable 10 them at llII)' lMicular point in
time.
Grwrted. _ find in Origcn the concept of an efemal pedagogic&l ~I at ionsh; p
between God and hlmM ily, 10 the exlenl !hal 00 human soul will ever. according 10
Ongen, be lost forever to the darlneM of s in (and in this be differs IilJm Pico ...too. in his
.. Pi<:o del.. Mirando" , (hi ,,,,. v,p,,,, <>f M~~ l . It. E.L
Foo1><s, in C~""' . KM<lIcr. Il.ondal~
No.• n.. R~"";S!I<l'f<Y l' ~il".y 01 Man (l"hi<a@o: UnivaVly of ("~ I'reu 1'J4ll~ p. 22 ~_
Copyrighted matenal
182
hislOl)'. whid! is tht' Ioxus of OOIll Iuman cremivily ll'Id the exercise of Goofs true
C'i-,",-'" ',:e ao; Crealor. Oril,!l:l1 begins his on1ological schema oot with perfect res,
does " ,,' huw,.JI bt~ in a primonJiai rnationslip bctween the triu"", Godhead.
lrdffiQ.>OO ing all limilalion. ;nj ctt.'l'tlally ~f'l;'.<lICd hl,lTWlily, limited, yet wjth lI'llimilal
freeOOll as their etemaI onIoiogicaJ possibilily. It is precisely because o f the gift of
God's granting o f fn.'C<.lOI1l 10 His ctewwcs is so !hal they may find Him acoording 10
lheir 0'"'11 dt.'Sire. an.l no! by way of lilly compulsion exercised by God upon f lis creation.
of human li'cedom. Loothdcl;cribcs Maximcs ' poshlon as follows:
Adam in paradise shoukl have moved toward s and around GOO, and in thal way found
rest. IlLSIead be moved ""'ay from God and towards beings lower lhan him... IF. and
condcmoed himr.clf 1<> COIllinual movement, leading 10 further movement. and oot 10 an
ullimate rN at all. II is in I<1m'l lil e \hi. _ ......,.,.ially in lerms of desire and longing
f"'>lrated 1»' being misdirecled - lhat Maxim ... is fond of _Iyling lbe human
c.>ndition. "
.. 1 hi, diff. """", "'. ....,n Ori ~ ... anJ Pi"" i' 10 "" un<k"'I""" by' """,ide,i n" t'" eh...,.lhOl I'"
e""""pl "f fn:cdum Un<k:nlCflt durin ~ the """..... "r the w.. t<:m M idJle " " " l nod into tl>< RCflli....."".
The ('I_ie,l ("m d. ideo tl>oc on ,-,"","1 ""iog l ",,,,in,,ly ""''''"" e- il " " ,.-.duolly ...pl""ed _ in 1'"
We>l. ' I I.,,, _ hy , "'"" , pe~<im; .. ic , Ie" " fl'" """.., I ." ul.... "'-'alb" lIy lIa"ed and r, lI<lI <1\,,,01"....
" I,e. ""01"", "n.d """_i"1 r""" 110.. " hid! .."""" b.>th . ~ Pk~ in .... h " . 6.7.1 7.
" 1.011111, M....i .. . ' 1MC""k » 'ff. p. 67.
'"
This is oct 10 say thal Maximuo; was a pessimisl regarding hlnlllll IIllhre, but rather thlIl
he did nol trust the urrlledcd volitioo of the 50Ul to lead it to God. Indeed. Maximl.lS'
vi:sDl of the Slll.II's final sl'* is one of q>limi<tie faith in the ability of God 10 perfect His
"esIiol ~ Yel this failh is ....Iy JlO'<'iible when one accepts Maxlmuo;' view thai hln1anity
is a fin:tion of the Godhead.
In Maxim15' eschatology, all hope is 10 be placed in the power and will of God.
lIIld none what50ever in the volition of human souls. Origco's view of the e.d:/wlol1 as
irrrolving an ec=oaJ ~ of edl.Olfioo in the mysteries of God. as _II as Gtegury of
Nyssa' s .::oncepIion of an eternal. unsalialed Slriving j,pdtasis ) for God. in which motion
is Wlctifled 011 the basis of ils intenlion. are ~ by MlOOm ltS in favor of an
e9ChaloIogy !hal "oonsists in allowing oneself 10 be carried by another in the dephs of
OOl" S being and 10 be borne toward the ocean of God's rest....l J
hrousl. QndIIII.' M "mlng o!lIt.,,,'Y.
The ebseoce of a genWllC sense of historicity in the eschatology of Maximl15 is due in
part to his conceplion of 0.;", as the divine embodiment of hi.slory, in ..tun all lunlo
bewming originaks and finds fulfillmenl, or res (5Im is). Combaling OrigeniSll\
Ma:<iTTllIS avoided any COI ou:ption of a.ist as being hf~ hem the fomdalion of
the world, M b such a oor«pl results (or so he thought) in the positing of an
" Ih lth. . .. C.....ic /' ;' '''1fY. D O,
'"
_ _ - . . . . . of ~ ..t '" _'01' of............. r", \.IouIu
-..oJ , of~..... C •• ,..,
....,.. S ... ~ ..
.... _ _ of - , . . . .
(.W._~.""of
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.._ ... &.l~
-._._.~' ,..,.. • ..-ot ....... '..- ,_.

Go.Ioooo.I. ~ _ _ to ..... ,.. _ .. _ of . . _
~_"'... . . _... ""(iooI-.I ..... _ - ' O'

1.« _ _ _; of~ .... .., _ e.t_1iII
_ _ <..... _ ..-.... J ...... _ of
~ __ ~-,<Jl-,.,_ ... _ ...
_f_.
Jio\_ "" . . _ _ of k-.: ,........ _ --..
. ... pt<-.d •
...
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• _
.................
_ mpo.
_..
........ _ - . , . _ _ . _
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Ik • r¥III) .-...w.I .. - . . . _
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_ _ ....... .. Ih< ~ of ~ .. .....,......,.. "' .. _ ...... for "'"
..............."
1.10>...... "" . , '""" _ """'" C1w>oI .. on .v-...... __ .. "'" """'''
<_ 1 - . 1 en.! ,><I.. , of.u"'-"Y.
80<_010...0 . .. _ . ... .._ _ ol~ • . ... ...
_._ " " - . . . . . 0...0 f .... _
M
_.. _ . . . . __....
IS'
bc:tw"" • limit of the ages and limitlessness, between measure and immeasurability,
between finilude and infinity, between Crntor and creatioo, between rest s-d motion,
was ccoceoed before the ages. This union hlL'l been manifested in Christ at the end of
lime, and in itself bringsCJOd's I(rd;.nowltdge 10 fulfillment, in order thai naturally
mobile creatures mighl secIII"C them..,l_ around God', IOI3l and essent ial immobility,
desist ing altogether from !heir movement toward ~lvn and lOWardeadl other."
The summalion of Iunat motion. or historical becuning W"e4is), in divi~ repose is
n:oogni=l 001 only in terms of a mdical dissimulalion of Self l:I1d 0!hI:I", bu also ,n
terms of a disconnectedness between ore's self and one's 0'WI1I1l0St hislOfY. The
porousta; or ''Second Coming.~ of Christ is not a dynamic CUI""" in the eschaIoIogy of
Ma:UmU5, for he is mabie to place any posit ive valu:: on history in the life of the hlm:n
soul. The existenlial power of historicity disaprean in his concep:icn of OTis! as a
grand oosmoIogicaI mlity in II'hom all history resD:s as furethoogI1t (prurnJia. /<.>gvI) .
As Balthasar wries:
The parousia of Chrisl, as the end point of history. is of little interest 10 IMallimus]; he
looks at it almost cu l...ivd y as God', open proclamalioo of the new ~. a l~
pmcn1 in a hiddm way in evuyday life. Even "" m ~ to Christ. the historical
penon and hi. panicular car1hly Ill:IS and sulferings are of less interest for MaximltS lhan
the consideration of the inner reality of ee lncarnat oo _ one is tempted 10 say, iI's
' formal swenn.' Although this foem is eatainly inlluenced, 10 some eXlefll., by
(cont....porary) disputes over the mosl: precise way to form ulate the mystely of O lTist. it
" Ad TIt.JIQn i~", 60.76, 1f.1t. B"'-n. Wil...... p. Il j.
Copyrighted matenal
186
pIl<'tlOlll<11al lli>k"}' as s im ply d'" ~dl over, the pointer toward.. """rn<1Ul1 p",.c,,,,;,,,."
hislory ~ the form or pe<'Ql of "C05I11ic Man ," or the kNew Adam," uoo.:rslood as Jesus
Chrio;t. the Logos, .... 00 contains all of Iti-to!y I'ot as varied phcoomena. t-o.. as a single
MinoJ ,V"IL'~ A preceo.It..... for this is 10 he found ill the: C" ..p ,« f{,'rm,>/kllm. "here the
folk'"'i,¥ "unt<; are plao:d in the mouth of ' ·"im",l<lre.•, the -Shepherd of Mcn~
I myself, I"" mind INolI,. I. am presml lo It... blessed and good and pure and merciful -to
tile ",~ ....ml - and my pr"""nce ran'''';'''1 be<:on1n 8 help; they <jukl ly r~"gnire
hymns aff' 'CIiooalely and in the """"" appropriate whim. "
Hec the lIloral dim,'flSion of hl.anan existence 0'I'e'Iridcs the exislcnl ial ~ of 0lI
bI.'COIt1ing; the one "00 h1ls atlained lI1ornTil}' now basks in ehe pure presence of Unive<sa/
Mind. and hisl.. y Ill' Iongcr has any meani~ fur il is conceived soIt.~y in ICl1ns of the
1''lllporal llC<.luisition of morality ... lth a vk w \0 a coocecie, SIalic e.d :huilln ill " !Jiclt the
h,aMl1 a..1ivity (e'w lJ,...·ja) 1I~11 ochic,-.'\l mornlily 00 1o.:q,'Cf has any n>le to play. 0" this
to"=". the hlmall soul has ITI<.TCly ratified ils exi!;lence nol as a mor.tl, fll,'\' agent. bo.J.
ultim:lldy as a function of the ( i<ldhead, of Uni~ Mind N OlL.). lIislury is 00 Iongcr
.. U.I,h.._, c......... /';'IdI!.." . r. IlIO,

" e",,,... II"""",;,."," 1.22.l .JI. tr, ( 'op<nh", .., ff«_lim, r, 5.
18'
conceived. as in Origen. as an eternal pedagogical relationshp between God and man, nor
is it wnceiVlld in Ny=.'s sense as en demally unsatiated yearning fa" divine IYOximity.
RaIher, in Maximl15, history is the OYCfOOrTling - the oven<'helm;l1g - of htmanity's
tempornl becoming, its his /orlcity, in and by the absolutely presenl Godhead. which
manifests itqelf as Jllft presence, sOOsuming beth hislay and elanity in a siJWe ad, the
eschatological result ot-a super.infinile plan infinilely ~ \he agt'5-..11
So why is this a pubIem? \VhaI is wrong with a hlman bei1g desiring. as his
salvation. an dcmal repose in God? The problem. and the error, resides in the concepI of
a reli~ldring of """If- dt:termi r.ed moIion wxIerstood as personal history; fa" when ~
ceases b be self-ITIO'VIXI (and this is the In:ienl G=k definition of soul), one ceases 10 be
free - fiftdom understood hm: as the willful ~ to a si\tlalion in \\f1ich one esserts
one's own iderwity, one's unique personhood. As MlWru;' student Anaslasius of Sinai
rernar\ed, in a passage likely intended as a gentle <;riticism of his esteaned kal:her:
"theosis is the llSOCI1Sion toward what is better - it is neither a dimirulim Il<T an
alteration of nature. In odll.'l" words, by theosis moo will rot cease being man: he will
simply beo:ume perfect man."\9 The perfuction of the person in IhOOsiJ is only properly
UIldem ood in terms rel. i~ to God, for as St Peter declares. our salvation will consist of
our sluing in the divine rwure, not in a loss of OU" 0Im 1IlIhre. And the loss of OU" own
This is. in the 1asl analysis, a ChriSlologic:al problem, as I have aIlemplOO to make
JI M......... Ad 1Jw1a..;~.. 60.15, Ir. B~, .....ilken, p . 1;U.

.. Mi(!I'C. I'G 19; TatolJs , /Jy<a~"_ P~i1.,.op4,'. p. 67.
'"
_ >'<>1 hi. on.. ""'" ~ oil ol ......, IfUmlIIoII ..... "'" ",. "" n=t<
or III ;",r,.l<WI _ II< .... ro.,"<'i """ ~ _ .. """" of III IdJpOO:\
.,.,. ( M! "'" or on.IM.looI """"'" .. <hi~ of uoo. oi our _ ... ..,....

""""~ of .... CooJll<aJ. proo._ ~'dlod boi II.. ftom ""fur< "",., _ on.! "'""'"
or ...., lh< _ k ;, """ _ .. ........... ~ ..-.y. ~ ;" ""
..._ ~ P ""l' IIw fool ...."..., ol • ~I>.ll)- ~"" .., ;" -..110.'" _
" " " ' _ iI _ '" ~' pre-J<t<1mIn<d "''P<'"'''' ., • ~ , I.-!y ..
~ by ( O>.! 1><_ .... __ In .... - . " oi "'Y ~ J"O'i.-~ of _ ......
....... .-n> lJ'd"'W) ~ B h"""Y or ",hO.tI ... . ,~
ODd . """~ 11 <n/y ";II_~ io of, I bdi",,, ' " ""'..., _
.. ""00 "'" ,.,"',,,""" M ""," • M""""'~_ J,l"",,,,,,,,,,,... "* d

"" "' ,(~ OI1""J,"'y
I ..... "' ''' ""'" I ..., "'" ~ ~ ~. b«aoo< oi hio

......... _ III • M ~"",~ , h>JooJ. <n: "'"Y eooOl)' ,~ me b-
_ III (~IhroIogy. My p;>onl 000II0I0! .. 00 ....., 1h< ."OJJI'i<d 00gm0
or OIl< C1udI; _ , . .... """""'ro; II> 00 "" 1uNno"" "'"1'<f1'OI"'l""''''

I "" ............. '" .. ~ CIrioiom ~ Wb,n I Iq>< on " than," io_
"'!..df. my ~, .,.j oil or ~ _ 1UbIun<d .. 1h< <I<mOI. ........ gkvy 0(
,.oJ. I .... n """"'" .. ~ or 11 -...... "'"' ~. p:rl«lIIl ",,,",,,,,, ;,. of
IlOl< ox '"' ,....... """'" <riy '" ~ ,II ol. Gool ..m """'" 10 """t"" Il un«ll'
.. "I" ...." ,-ry
In do< ro.I'>< <If "'" wJy "" ""'" """ ...- . ........." _"<oJ .... '""""" of
~~""""n from Mo,",,~1 """'gill ,,",,'1f>.:aIIy " ' _ '" hi< >:<tIlqI .',<».Ion« of •
'"
_~ '" _ .._ _ _ ....t ........ ""
~ I .......... I _ _ • •*- ~_ ... ._of-.-.
-ll' .. "" _ _ •• _,...~ _ u_ of~
_., _(iDI..w,. _ •• _01 _ _.

,... ... _ _ ~_._ ... o f _ .... , ' ..
_ _ _ _ . . _ _ .... ..--Y_of~_.h< __ •
..... _ "'_ of_~ i t _
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-_. ----.__ .....--_.

_ .._
__..__
(0)01. - , .
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'
• _
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.... . . . port of ............._ . 1b< no, _ _ , o f l _ .ho
_ _ .... _ _ .. .., """"'" of _ - . . . . . " .. 11< ..... of
............. of ( O>I ~ ,I .. _ .. _OWI)'-.... _.d

_'' ' '0lo,0o... . to< _
_. _ -.
~ ~ 1.<_ ....... .. ~ ..
.... .....11 of . ..... " .00\ ~_ ..-.l _ .... _~ I< """'~ ..

--... ........ ..,"' ..-.-.." ~
TIl< _ plI"' _ _ .1I< pl\of _ _ __ .. _
• •""-"' .... -.1 .. _ ..... _ .-;_ _ _ ' , ...
_' _ ... _ __ _ofGool _ _
..... - . noo"" ', _ ,..=' _

190
d<.'V("(ion !O frcedoru, :IS well lIS his inl~'IlSe kwe for phik:ls<1Jhical Iroming - 3llribules
Ill<tI are a wecone _1 in all ~linke.>;. of all periods and all faiths.
Copyrighted malanal
191
Conclusion
1I'''Drf i, iw tr.th Ih. path "" ".",1",. ",od d. /, i. ill
In the coese of this study '"' have witressed !he ~ of two types of history"
Oristian tIlougfW: ee dytunic l:Olll:ep of hi!aOly held by Origcn in whictl God uses our
hi5lOOcal existence as a Illl3ti of educating us and leading us back 10 lfim in fn:alon1;
and the staric roIICCJItion of hisny held by Maximus. in which God ulilires our existence
will of God by rrlusing 10 respond to Uis plU\"idence, exercised in human history. This
history, then, tecores a locus of CR:alivt ~ioo of the p,Rly h\.ll1aO - not of the
, N. Ilefd) ..... TI>t M..",jllg <>/ Hi.",.". If. 0. R..... ey (C1e>e'->d: World Publishin. C"",,*,y
1911np. I7ll,
192
God·man Jesus 01rist. nor even thai o f the: Iunm suul bearing !he ilTlab'e of God.
RlIlh.,,.. Origen sees hNOI)' as ~ially II human affair. albeil one in "'hich GOO works
...itllin ca1ain limits 10 elfcc1 a return 10 lhe primordial SUIte of pooagogicaJ Tdalionship
I>cl...ccn tbe creatures Illld Iheir Creaioe.
Ma\imo..r;. on lhe Olher han,! sees history lIS !he unfolding of a divine: pl.n in
...IJidl ue Incamalion. death. and Resurrection o f Christ marks !he culmiroting poin!.
The only p6Ih op.'" 10 humanity flOW, as Ma,im ll$ sees it. is 10 confonn enlirely 10 !he
image and likeness of God, in order 10 prepare !he "1lY for ee linal union of GOO arol
nO I in a\ <,.,Ah"I,," in which the lIOiqueocss of human nall..e is O'mu"' ... by !he gloriouoI
presence of ue Divinity. Hist'-r is not retained in Ma,imus. lIS it is in Origer\ ll' lhe
l'C"'isl<'OCe of "b, ,,I'de hlfllllil freedom ev1."I1 after salvll1ioo: rather. history is s_l k~
up by G,1gicaI. insisting iffi1eao1
in u NeopIllIonic manro.'I". Ihlll Ihe provido.'llCe of GOO is "'*~ fOf lhe purpose of
maintaining !he cosros according 10 rea;on (/o.l.~u l.l Humanity is acoonJirWY (as I've
iild icaJ:cd _=I li"'es ill this study ) In:oIIl:d by Maximus lIS a ITICI<: function of the:
Godhead. for ... lI ich 11lIn<l1 history In> no real mcming. since GOO is bL)'ond lilll(' an.J
1<~lI ro>ral distii1Cli"n.
As indk.3l<'Il by !he allow epigraphs. I belil:ve histoly is !nl,,,,hing 10 be
overcome. yet il is ....'\Icrthclcss rec'eS.'iaI) for Cd devek'JllTlC"l M persons. Further, I
believe !hal even dlli ng Ihe <,d /ruN"'....ikTI lU" 5llIvifIC strivillt will fnl its fullllhnefl,
lhe m.,mory of our historical development ...ill seve 10 preserve our uniquc>lcss as
Copyrighted matenal
193
persons. For history is lit once bolh an annoyaroce. IT ~inlafcrence, " es PIotillUS put!< it,
and a "path to another wotId... as Berdyaev declares. Indeed, this statemenl of Berdyaev
5U!lI5 up quite lIdeqUll!dy Origen' , conceptioo ofhNoly:
ll iSlOQ' ~ me very rough ly, and it shows not the sligh\esl roo lC:«ll for my wd l-boing.
That is ~ ~ of it. But history is also my hi!!tory. I hIlve indeed had I share in its
happening. If ",., holds the cosmos witllin him. there is all the ~ mason for saying
\hal: he indudn. history ""i!hin him. In the spiritual dcpIh of me - in II'an5«tIdenIa man
_ the wnlnlldi,:tion is removed. The history of 1""",,1, Eg)'pI. rm.... Babylon, Greece,
and Rome, of lhe M iddle Ages and the Renaiuance occufll'Jd wilh my paniciJl"lion, it is
my hiSlOQ' and for that reason only can it be illCt'lIigible 10 me. 11 is my paIh, my quest
and my lure. lis fall. and ils upl ifting are mine. If for me lIlis ~ mc:n: objcdiflClllion
in whic h everything is r=:ived fium without on ly. !tom I should be .... 10 IIIKicntand
ll<4hing of il'
It is in th is lighl1hal Ori~'s me1anpsychosis doctrine is properly Wldcrstood. i.e., as the
pru;eetiorl of the self il1lO all periods of history. in v.hich my ~ o;orncs 10 ~ as a
panicipanl irrespective of temporal mwictioos; for in sucl1 I deep embrace o f hislory
creativity and imaginlllioo 0Ya'C0Il'0e temporality. Su:h profOtnI hiSlOrical rroerroy will
r~ the "" ly in djfT~ of all pu ...... in the I'dh"I"'" For the 1:S.'ie1>Ce of God. as
tuh Origen and MaximU'l affinn, is beytnl being. Yet the c:« ,u of tunanily is
il1limarely (D'IleCIOO with OU" hislorical bcing- n-the-wortd, which mU5l be ~ in
absolute fm:dom. \\'hen our link 10 our own hi'ltoly is seveml. we cease to be unique.
, N. """'r" ' , T,.,.,. "ltd Rr..lm_, Ir. R.M . Frado (New Y.....: ("oilier Iktol.s l%ll '" &-I .
194
unn.,-.eatabk: entit ies - pe~"" - and hc<.:ume merely caces inscri bed in the Vas!
l'lfolding le.\! of <.I ivine intinily,
Appendix: The Role ofthe Emperor in Ecclesiastical Politics in
the Byzantine Era
Maxanuo;' thougI-. did IlOl develop in llf1 imdla:tual vacwm, nor did it develop amid'<t a
closed circle of lIClllkmics. as is the C<l'C with lete pagan NeopIatonism Rather,
Maximuo; _ vocal at a period \\ohm the theological opinions of monks ~ COJl'<idem.I
c.'dmnely impmanl fa" the establi5hrnenl and rnaintmance of ortho;dox OOctrine. Vel the
higl-e.<;a autIu1ty in Maximuo;' time was IlOl a monk., nor e-et a bir.hop. Iu the Emperor.
Granted, the Emperor received his coronation III the hIVlds of the Palriardl of
COIlSIlIItIinopie and, as J.M. Hussey poinlS O'.l, "the long line of rum fiom Leo (457-74)
on",ards ~ it as n."CS1lial that thq shook! be crowned by the Patrian:h of
COl1Il3I1linopie. ..no by rea'lOll of his priesthood and his position in the ecclesilNical
hierarchy perfttmed the rile of CCliSCClaling the Emperor as vicq$renl of 0risI....
Ilowe vcr. this did not mean Ihat the Eastern Emperors regarded the Church as superior 10
them in power and al&hJrily.
The relationship of On.1'Ch and Stale in the Byzmtine world \WS aJIllXived
~Iy in leITllS of the telalionship beIwecn soul and body. Philosophically, the
IltitWc lOIWnt the body in Bpanline lhoogIlI, ",nile s1i1l \argdy Platonic. avoidc:d the
idea thai the body is a tomb of the soul (as stated by Plato in Pluwdo 81.e-e). declaring
inslead llf1 inlimale partnership between body and soul, drawing llf1 _logy belwcm the
196
IOmI"-TOr (the body ) and th" l J'UUl:h (the soul~: The O IlRh, lJrl<ler'>t{..'<! as the 'l'll1ionul
soul: "'''' given the liN; of ~,lSUIi ng the orthodoxy of Ih" E'mpo.'TOI', 10 the ext,'IlI lhal
every [ 111 1'0,:1'01". 11plll1 his corona/ion. wes required to ~l!1I a confession of faith. ruliflCd
1»' the Patriarch The resuh of this ~ice is Ita the Emperor was given an a/ITJO!;{
so"1cerdl ~a l role in the life of the Church even though his power "'lIS checked,
1I -.:t","1ically. by [hl' l~oI1riarcl1. ",ho "'as given the authority to condl.'fIln a h"n.1ica1
,he ilffperi"", ,.,"""",,'" of Ease Rome as in ~ Christ..'fldom In<! it only ~ to tlK:
surface ,,""" the Eml""""" was a her"';c. IT was recognized , hat lhe Emperor had a
'f"'Cia l ",sr o' ''ib' li!)' for maiNaining law and order .-nonS hi• .oojem. ca:lesiaslical as
"'d l as lay. and ,II;' "'.... inlaptdnl as including no! ooly their <ul<h.1 as irKJj~id, .. ls.
but the di«; iplinc anJ oopnu.ation of = lesiaslical inslitlJlions (as monasteries~ or
ecc le'l iaslica l adm inistration (as the .....ammgcment of dioc eses).'
In 0111c, w uords, 001-'<: ll~ f.mre m.- had tx."n deemed Qr\hodox by lhe l'alriald\ and signed
the CllI1 t~'SSi"n of faith, he _"ned f'O"er in and <M:r the inslilulional Q1m,:h.
II is clear. fur1hcnnore, that the Em peror had II major role in the m<:di,~ion of
polit ical as _IL as till: folJoo,' ;'lg aohooition of Maximus by die ecdesiaslical llUlhorilM:s
, M'I hi. " .. ~I.ror.. cd i1I ,he I",. nin'h """'"ry "'~I hondho.~"'. ,he l.'pa""Kog<. i1I "hi<!> .'' 'I'<f'''
.nd r.., i.ch ... """r:n<!'" ." ,,1' 00 ho.>d) • • ••, h ";,01." ,he ". ...... ....i l J'IM\ "r ,he .."", """";" uni,,.M
1II",,,,). riot! fI,>="';'w W,...IJ. r , 'r.' ~
, II",,,,,.. 1M fI."=<uII''''' JI''''/J. r , <,1('-
Copyrighted matenal
197
during his lriaI makes clear: "do 001 grieve the emperor who has i5sucd the Typos for the
sake of peace aOO that alone, 001 beceuse he wanted to destroy any of eose Ihingo;
Wldefstood of Christ but 10 arrange for the silence of !hose Iertt1S wllietl were causing
dis.~ion.·" Political exigency in this \'.a'<e _ i.e~ the preo;ervarion of the stability of 11I1
Empire 5OI"ely pn:s.'led on all sides by iTIC~ioos of Arabs, Slavs, and Pe!sillfl'j - was
The refusal of MaximlJ5 to abide by the TupoII issued by Emperor CORSIans II (an
edict forbidding any diswssion of the mmbcrs of wills or energies in CITisl:) resulled in
his being placed on Iri;tI for tmr;on, i.e~ b his refusal to abide by the will of the
Emperor. Ye'I Ihis raised a larger qlleSl.ion: To what extent is the Emperor pennitted to
infel'Vme in ecclesia<;lical affall5t The diffICUlty of this questioo _ compotnlL'.d by
the fact that in Mi\;(imus' time secular oonqueslS of Emperors, such as success in war,
nd:d up having !WI effect 01\ theological development in the Church. \Vhen Heraclius
returned the True Cross to Jerusalem in 630, after his successful campaign against the
I'mians, he was hailed Il'i a divinely_aided hero. and his thrological adviser Sergi us
shared much of the acdaim. 6 This, of coase, did nol bode well fur MaxlmlLS, woo
denounced the Monothelite Hlhe.•is of Sergius. a document tearing the Imperial stamp
of approval.
After the codiflClllion of patristic doctrine by St. .Iohn of llafnascu!;, the O>un:h
had a reliable SlIf\ma of the faith. ..t1ich one simply needed to an<;u/t in times of
• "Tho Trio! of Mvoimu..~ lI'. Ilonhold . in Mru i",,.. COff/n .or: ~I~CIN Wr iling<. Pl'. 23·24
, See RenhnId . MlUj",,,. C""/t..<I': Stltctd Writing.. p. 29. """ 1.
• II. ~ "Tho By....;"" ChurdI.~ in N.Il. lIa y..... N .• By:""'i.... (o. fi>td Un;' . "ity Preu
194H1p. 102.
Copyrighted malanal
199
lepics.-'11.1OO as a conflict between the Olun:h and !he State, a emmet fioo1 .....hid! the
Churd1 emerged lJr'"luesrionably the victor," 1 believe this staIeltled to be mislcading.
fot as we have seen the relatioMhip of Church and State (Le., !he Emperor, the ~
head of the State) was ronccivaI in tams of the (ideally) hanoonious relalioffihip
bet"'...... soul and body. I think it is TIJOIe COO1':d 10 stale thal \he JUstoi)' o f Bylllltlium is
characterized by a strong desire for an absolute SIalldlwtI of lMh. In tmes of miliwy md

political strength. the Emperor was ofle'l1 looced upon es Ihe gtmnIIIlor of ~ in
rimes of political weekress, it was the voice of the solitary Churchmen thai was heeded
dtmng throIogical~.
Lest tllis seem a sweeping gencmli:lIl!:ion. I would point to !he fad thai ..., lAltil
the eYe of Byzantium's downfall in 1453, that great Empire coolinued to lkvote greal
enagy 10 theological and philosophical debate. bequeathing upon thc lalin West the
1Tuits of P\aIonism and related systems of thooglrt. and sowing the seeds of the Italian
Renaisslw1ce. lIOl3bIy in !he person of Gemisl:us PIethon. II is ralher ironic that a
civilil3lion $0 devoled to the elabornlion and maintenance of Orthodox Ovistianity
should end, not with a gr:nJ flourish in which the Gospels and thc O1un:h FWlcrs win
the day, tu in an "*11edwI ITIO'VmIaIl in which PIalo, Ari5lol;Ie , P\otiru;. and other
pagan th;nk= re-emege with c:rn¢ intellectual vi~ to infuse the West with
Humanisl: phi\n<qlhy. This is 00 doubt the gLU ,.... achievftnenl of B)?3I1lium.
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Origen of Alexandria and 81. Maximus the Confessor:

ISBN: 1·5811 2·261.e

Boca Raton, FloOOa

Cop)'right 0 Z()l).l Ed ward Moore

ISBN : 1·581 IZ· Z6 1-6

Analysis and Critical Evaluation of Their Eschatological

f..dward Mo<>re. S.T.L.. PI1.O.

AC K:'\jQW I ,EI>G 1\1 END; V II

r R EFAC E.. .... V III

BRil l RHIA Il!.: S J

CIIArIER I; OJUfi EN 'S INTELL ECTUA L IUCKGROVlyO M J~

B il l a 1I1!11;8,\ I'I II C Il I S t.: l l i l l IS

( ) Il K d N ' S I NJ I III C1I I AI I II III [AC;I

<i,w.,lIci..m m od O ,"f1,oJ oxF l1w ETig cnry of R"."{J()m c. . . 34

( l ' A r TE R 2 · ORI6'EN 'SPIIUOSOPIUCA I THECUOGY J6

D I " 11 [';( !I'll' ] ) II Tlt l A liSE ' O N F i ll S [ P RI NCI PI ~S H 36

The &1\'ic Structure ..[ Origell '.I' U" i,wse ......................... 44

nu: Pre-.!x;,, /cll<'" o(S"" I,, _ "" _.. __,52

EYMiRlI lS PIlNUO IS 101

C H APTE R " . TH E U TE R CHRISTlA N NWPl A TON/STS l IP Ta U MAX/MUS

THE: CONFESSOR 106

M ONQPIlYSm SM "'N il JUE D1MISE Of AN EscUAfOI'oo lCAl, A NllIROt'Ql .OGY.......... 10 7

P1!IXlI IS P SEl!lX !=OIo N Y SIl IS ' PAG A N Sl X 'R C E . II J

PsEl ll lO-DtQNYSII IS TIlE A MFOp AG lrE JJl

Aenemo/Gaul_ " 122

Zachar/m, Bishop of MifJ1<,ne " , 126

Procopiw qfGa::a................................................................ . ,'''.' 128

I F,ONUI lSOF ByZAN1J! IM 136

CHAPTER 5: A..KETICISM. SOUL /VA TURE: BAS IC CONCEPTS IN TilE

INlROIMIC DON 142

n il' SO lll. 158

C U A J'TFH 6 ' ' CO R R E CTIN G m E MYTH" M ,tX/M115 DIE CQNU"<tU R ',,

R£ II"IS/ON O f" ORIG£N{/.""Q . _ _ 170

R IC iII'lll II '" m IN y l kSl lS R IS It lk <l.llL IN 176

C O NCI I ISlO N J91

BIBl lUGIUru y 2011

pUl? beauly ...

- PIoI:iru;. EnntaiU 111.5. 1 (tr. MacKenna)

ANF Ame-Nk elle Full",r,< (cd. A. MCIl7.ie!;)

CCSG (·orp u.<Chrill<llUJru", . Series Gr<l<.'CQ

I'G l'<l/roj''I';a Graeca (ed. J.- P. M;gne)

SV F S I";r;or",,, VlI'la "", F raKmmla (ed. von Amim )

(Mi<,:higom' Eerdll""" 1'J6.l 1

those who pwlicipated in those sessces, both in the ClIf'OCity of ~ and

commem.ator. I give SJ'l."ial mention to G.R. Boys-Stones. Matthew Stcenberg, and

A~ Ardreop:lUlos.. for their lII1ique oonlribution< to certain themalic deve\opmenls

in this study. tnl lO Origl.'ll and MaximlB sd1oIar.;hip in general.

phik>:qiJi<;allife, agairlSl all odds.

lk preselll snldy is my oo..1orJI di",;o.'l1allon. Slbnirn.'I'l in JUlia! fulfil1lTllT1l of the

As a philosoptll..T. I COINdel' myself a ClYislian Exis'~'IlIial ~ in tic mar..... or a

ByT&1line ''f3S, the ,1lOSl signiflC<lll of which. in my opinion. is =h;t1"k~.

, A. Aft~""""Klk,.. "h"h "ft~'@.J .nd finat ""'U....l i,.. • "po.tot"""';' l

makes no difference - for this mL';OO I ~ come to oonsider Maximus as an anti.

hlmlWlist IhcoIogian. one of the originalors of !he intellectual decline of Qai<;lill'l

CQIIrJI:, the better-known so:minal C1tristian NeopIakwlist ~~, arn<:rlg

of this brilliln, yet ....fOl1lnltely and wrongful ly (in my opinion ) cOl'ldelllned,

philosopher of the Church.

Edward Moore, S.T.L

O riltf n, Mnimus , and Chf Im portan« of Eschatololty

~. and ~ problematically, his vision of the esAhawn involved a loss of self-hood,

Whi ~ Origl..',f s infllJl;'Tll,X' t1 ~Jl ~ ,he histo!)' of fIUlrislic thought was

1'1.: most obvious chalk:ngt: in attempting to romfXlre the escbotological drlClrines