PATROLOGY (AFRICAN CHURCH FATHERS)
Patrology
concerns the fathers of the Church, their writings, their lives and the early
centuries. In our case African Church Fathers of the 2nd and 3rd
centuries in the life of the church. The title “fathers”, is also given to the
Bishops who gather together in an ecumenical council. Patrology is a discipline
on its own different from the history of the church though there is a
connection between the two because the fathers are part and parcel of the
church, they are in the church.
The
teachings of the fathers of the church centred on the life and unity of the
church; they did not teach profane things but expounded the doctrine of the
Christian faith and moral. They were theologians who used their intellect and
reasoning to expound the Christian doctrine of faith and morals. The fathers of
the church are authors on early Christian writings and what they wrote, they
exemplified in their lives by witnessing to the Christian faith. The title
“fathers” is also given to the Bishops in virtue of their teaching office. They
are our fathers in the Christian faith.
F The
Apostolic Fathers.
Amongst
the fathers of the church are the apostolic fathers. They are the Christian
writers of the first and early second centuries whose teaching may be
considered a fairly immediate echo of the preaching of the Apostles: they had
either been in personal contact with the Apostle, or had received instructions
from their disciples. Among these Apostolic fathers are:
·
Polycarp of Smyrna
·
Ignatius of Antioch
·
Clement of Rome
They, the apostolic
fathers, are generally distinct from the fathers because they are the immediate
successors of the Apostles. They are therefore our primary source of apostolic teachings
just as the Apostles are our primary source of the life of Jesus Christ. The
teachings of the apostolic fathers are ancient, traditional and apostolic.
F Characteristics
of the writings of the fathers of the church.
1.
Pastoral in nature
The writings of
the fathers of the church are of a pastoral character. They were written to
address pastoral issues militating against the church; for example, the letter
of Pope clement of Rome to the Corinthians to address the problem of schism during
the time of persecution.
2.
Proximity to New Testament.
The writings of
the fathers both in style and content resemble the writings of the New
Testament especially to the Epistles of the Apostles. They may be regarded as
connecting links between the time of revelation and the time of tradition, and
very important witnesses to the Christian faith. The authors belong to very
different regions of the Roman Empire, for instance, Asia Minor, Syria, and
Rome. They wrote for different occasions; nevertheless, they presented a
unified world of ideas that gives us a picture of the Christian doctrine at the
turn of the century.
3.
Eschatological character.
Typical of all
these writings is their eschatological character. The second coming of Christ
is regarded as imminent. It reveals a
deep longing for Christ, the departed and expected Saviour, a longing which
very often takes a mystical form, as for instance in Ignatius of Antioch.
4.
They lack doctrinal systematic formulation
This means that the fathers were not
presenting a doctrinal formulation per se, though doctrines are found or
embedded in their writings. Their writings contain occasional utterances rather
than doctrinal definition. However, they do present a uniformed Christological
doctrine. Christ is, to them, the Son of God, who is pre-existent, and who
collaborated in the creation of the world.
5.
Lack of scientific explanation
They do not aim at a systematic and scientific
exposition of the Christian faith.
F
Who is a Church Father?
A Church Father is anyone who (1)
taught orthodox doctrine and learning, (2) possessed holiness of life, and (3)
had a certain antiquity. Early authors who do not possess these qualities are
considered ecclesiastical writer.
F Language
of the fathers.
As far as the language is concerned,
Christianity was a Greek movement until almost the end of the second century. During
the first centuries of the Empire, Greek had spread throughout the
Mediterranean. It was partly superseded in the East by Syriac, Coptic, and
Armenian, and entirely displaced in the West, by Latin. The fathers of the
church therefore wrote both in Greek and Latin.
F Doctors
of the Church.
Doctors of the
church are not identical with the fathers of the church and their age gaps are
different. Some of those known as Doctors of the Church lack the distinction of
‘antiquity’ and some of them did not witness the Apostles. To qualify as a
father of the church, one has to belong to that ancient tradition of the church
and witness to the Apostles. The titles “fathers” and “doctors” of the church
are conferred by the church. They are in the church and for the church.
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F Criteria
for the fathers of the Church
There are (4) four
basic criteria for a person to be called ‘father’ of the church.
1.
Doctrina Orthodoxa – for someone to
qualify as a father of the church, the church must ascertain that he did not
teach heresy. He must be orthodox in his teachings and writings.
2.
Antiquity – they must be ancient both in
their writings and the lives they lead.
3.
Sanctitas Vitae – (Holiness of life), they
must have lived out in their own lives what they wrote and taught. It must have
been seen that they have the ability to lead others to holiness both in their
personal lives and through their teaching. They are role-models.
4.
Approbatio Ecclesiae – the writings of the
fathers of the church must be approved by the church that they are orthodox,
antiquity and holy.
The title ‘father’ is no longer conferred
on anyone. All other writers according to Jerome are called Ecclesiae
scriptores, scriptores ecclesiastici.
F Doctors of the Church[2]
Doctors of the
church are distinct from the fathers of the church because they lack antiquity.
They share the other characteristics with the fathers except antiquity. In
order words they also must possess:
1.
Doctrina orthodoxa
2.
Sancta vitae
3.
Approbatio ecclesiae
In addition to these characteristics,
doctors of the church have the following:
4.
Eminens eruditio – they are erudite
scholars; they presented scholarly and scientific works.
5.
Expressa ecclesiae declaratio – in their
writings, they expressed in clear terms what the church had declared. They
explained, elucidate, expressed and highlighted what the church declared.
F Western
(Latin) Church
For the church in
the west, the great fathers include:
1.
St. Ambrose, 340-397
2. St. Jerome, 345-420
3. St. Augustine, 354-430
4.
St. Gregory the Great (Pope), 540-604
F Eastern
(Greek) Church
For the Eastern
Church we have:
1.
St. Athanasius, 295-373
2.
St. Basil the Great, 330-379
3.
St.
Gregory of Nazianzus, 330-390
The Cappadocian Fathers
4.
St. Gregory of Nyssa, 335-394
5.
St. John Chrysostom, 345-407
What distinguishes
the fathers of the church is their consensus in writings and opinions – unanimis
consensus patrum. This is very important because of the creed which everybody
must profess. When they speak of doctrine, they speak of it as being universally
held. Our acceptance of these doctrines from them is not because they said it
but because that is what the church teaches and because it is universally held.
They don’t speak of their own opinion; they don’t say it is according to
scriptures because there might be differences in judgement and interpretations
in scriptures. They instead say:
1.
It is held
2.
It has been held
3.
By all the churches
4.
Down to our time
5.
Without interruption
6.
Ever since the Apostles.
We do not have
doubt concerning the testimonies of the fathers on the ground that it had
apostolic foundation. Some of them as a matter of fact witnessed the apostles.
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F Clement
of Rome
Our first source with regards to Clement
of Rome was St. Ireneaus. According to him, Clemet was the third successor of
Peter as the Bishop of Rome though he did not tell us anything about when he
(Clement) started and how long his reign lasted. According to Eusebius who as
well mentioned that Clement was the third successor of Peter, he (Clement)
reigned from the beginning of the 12th year of Domitian reign and
ended at the 3rd year of Trajan’s reign. Clement was therefore Pope
from AD 92 to 101 AD
Tertullian is our next source concerning
Pope Clement. According to him, Clement received consecration from St. Peter
himself. Epiphanies on the other hand said that Clemet was consecrated by Peter
but for the sake of harmony in the church, he relinquished his pontificate to
Linus and resumed after the death of Anacletus.
It therefore means that by pontificate, we
have: Peter – Linus – Anacletus - Clement. By consecration however, we have:
Peter – Clement – Linus – Anacletus. Clement was close to St. Peter and St.
Paul according to Ireneaus. He wrote to the Corinthians. In his letter to the
Philippians, Origen and Eusabius identified him with the Clement whom St. Paul
praises as his collaborator in the Epistle to the Philippians. Roma Liturgy
celebrates Clement as a saint on 23rd November. Clement is also
mentioned in the Eucharistic prayer 1 of the Canon of the Mass.
F
Clement’s Epistle to the
Corinthians.
Clement’s Epistle
to the Corinthians remains the one and only writings that we have from him. It
is among the most important document of sub-apostolic times, the earliest piece
of Christian literature outside the New Testament for which the name, position
and date of the author are historically attested.
F
Occasion for the letter.
The dispute that
arose in the Christian community at Corinth during the reign of Emperor
Domitian was the chief reason that propelled Clement to address the community.
Emperor Domitian persecuted the Christians forcing them to worship the emperor.
Many were martyred on account of this while some fled the city. Some on the
other hand bought certificate to show that they complied with this mandate. The
return of those Christians that had fled at the end of the persecution led to
factions as there was the debate as to whether they should be welcomed back and
re-baptised? Some among the Christians became arrogant by rebelling against
ecclesiastical authority. They drove the Bishop and priests out from the
presbytery. Only a few remained loyal to the deposed presbyters. Clement’s
concern was to settle the differences that have been generated among the
Christian community which has constituted a scandal to the pagan world around
them.
Clement’s letter
attests to the fact that the Church of Rome continues to speak to all the
churches. It been has from the earliest times the church among churches. In
order words, it attests to the supremacy of Rome over the churches.
F
Chapterisation
The Epistle
consists of an:
·
Introduction (1-3)
·
Two main parts (4-36 and 37-61) and a
·
Recapitulation (62-65)
The introduction
calls attention to the flourishing state of the Christian community of Corinth
before the quarrel, the harmony that had existed among its members and their
zeal for good. The third chapter, by way of contrast, points to the entirely
changed condition of the community.
The first main
part (4-36) is of a rather general character. It deprecates discord of and
envy, and cites numerous instances of these vices from the Old Testament and
Christian era (4-6). This part, furthermore, exhorts to penance, hospitality,
piety and humility and. It expatiates upon the goodness of God, the harmony
existing in his creation, his omnipotence, the resurrection and the judgment; humility, faith and good works.
The second main
part (37-61) deals more immediately with the quarrels among the Christians in
Corinth. It calls for orderliness and obedience to constituted authority in
imitation of Christ who was obedience to the Father. According to Clement, the
hierarchical order was of divine origin which everyone must adhere to.
According to him, Christ himself constituted the Apostles who in turn
constituted others; hence we have the apostolic tradition. The instigators of
contention are exhorted to do penance and to be submissive. Chapters 62 to 65 summarizes
the exhortation and expresses the fervent hope that those commissioned to deliver
the epistle may return in haste to Rome with glad tidings of peace reborn in
Corinth.
F
Church History
·
In this letter also is contained the
history of the church. It gives testimonies of Peter’s sojourn in Rome and
Paul’s missionary activities in Spain and the martyrdom of the two Princes of
the Apostles.
·
It contained in addition, an account of
Emperor Nero’s persecution of the Christians, speaks of a multitude of martyrs
and mentions that many of them were women.
F
History of Dogma
The Epistles also
gives a clear and explicit declaration of the doctrine of apostolic succession.
The fact is stressed that the presbyters cannot be deposed by the members of
the community because authority is not bestowed by them. The right to rule
derives from the Apostles, who exercised their power in obedience to Christ,
who in turn was sent by God.
The Apostles
preached to us the Gospel received from Jesus Christ, and Jesus Christ was
God’s Ambassador. Christ, in other words, comes with a message from God and the
Apostles with a message from Christ. Both of these orderly arrangements,
therefore, originated from the will of God. According to Clement therefore, it
is an injustice to eject from the sacred ministry the persons who were
appointed either by the Apostles, or later, with the consent of the whole
church, by other men in high repute.
F
Supremacy of the Roman
Church.
The Epistles of
St. Clement is also of supreme importance for another point of dogman, the
supremacy of the Roman Church. The very existence of the Epistle is in itself a
testimony of great moment to the authority of the Roman Bishop. The Church of
Rome speaks to the Church of Corinth as a superior speaks to a subject.
F
Liturgy
The Epistle points
to a clear distinction between hierarchy and laity. According to Clement, the
layman is bound by the rules laid down for the laity. He therefore draws the
following conclusion: “Each of us, brethren, must in his own place endeavour to
please God with good conscience, reverently taking care not to deviate from the
established rule of service.”
Clement’s letter
to the Corinthians also contained a beautiful prayer which show that the Roman
Church has the welfare of all Christendom at heart. Its form and language are
throughout liturgical and it bears witness to Christ’s divinity, who is called
‘the beloved child’ of God ‘through whom God has taught us, made us holy, and
brought us to honour’. Christ is the ‘High Priest’ and ‘Guardian of our souls’.
In addition, Clement sings the praises of God’s providence and mercy. The
conclusion is a petition on behalf of the secular rule.
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5/11/10
F
Tertullian
Tertullian is one
the popular African Christian writer, teacher and father from Carthage the
present day Tunisia. He followed the teachings of the montanism whom he joined
and so fell into error in his teachings. The montanism preached excessive asceticism,
abstinence and penance. Following this teaching therefore, Tertullian condemned
the Church as not being spiritual enough. He also preached against the state
and the way in which the Church compromise the Christian standards when she
complies with the state.
Tertullian was
born as a pagan about 150 AD but later converted to the Christian faith in the
year 193 AD. He must have witnessed or heard of the Apostles. He was versed in
legal profession. Tertullian loved to live a pious life and desired to be holy.
He wrote a lot about the history of the Church, martyrdom and the Fathers of
the Church.
As already
mentioned, Tertullian saw the Church as being too institutional, not holy
enough and compromised a lot with the state. These apparent lapses in the
Church forced to him to join the montanism sect whose doctrine appealed to him
and he was with them until his death in 220 AD. Tertullian is one of those in
the North African Church of his day that wrote in Latin. In his works, he wrote
in support of the Church especially during the time of persecution. To him is
ascribed the expression: “The blood of martyrs is the seed of Christianity.”
Tertullian was very apologetic in his approach to the Christian faith.
In 197 AD, he
contested against paganism in his treatise “Apology” and showed the supremacy
of the Christian philosophy. He contrasted the Christian principles and life as
against the pagan practise of his time. His writings can be classified into
three categories:
1.
Difference of Christianity
2.
Teachings of Christianity
3.
Practice of Christianity
F
Difference of
Christianity.
a.
This was written against pagan religion,
culture and life in the Roman Empire where the Christian life was considered
illicit, strange and superstitious religion that should be eliminate.
Tertullian therefore wrote to defend the Christian religion.
b.
Tertullian equally wrote in defense of
Christians against the Jews who persecuted the Christians.
c.
Thirdly he wrote against the Gnostics who
claimed to have true knowledge of the logos. For them (the Gnostics), the
Christian Jesus is not the true light and he was not the one who died on the
cross but Simon of Cyrene.
d.
Tertullian wrote against the Roman
Emperors that persecuted the Church. Justin the Martyr equally wrote in defense
of Christianity against the philosophies of pagans.
F Teachings
of Christianity
a.
Tertullian exposed the Christian teaching
about the person of Christ, the Holy Spirit, the life of the Church, what the
Christianity has to offer, the Holy Trinity and the significance of the
resurrection of Jesus Christ.
b.
He also wrote on ecclesiology. He showed
the Church as being one, holy, with a common belief and eschatological
character.
c.
Concerning the sacraments, he stressed the
importance of baptism and penance over other sacraments. As a result, he fell
into error because of his excessive interpretation.
F Practice
of Christianity
In his writings,
Tertullian emphasised on the good moral life of Christians. He stressed very
much on the life of virginity, chastity, life of consecration, self-discipline,
proper dressing of virgins, abstinence, and asceticism. In his opinion,
monogamy is the right Christian conduct with regards to the married state. He
disapproved public shows which was the way of life of the pagans. In his letter
to Praxeas he spoke of the Trinity and stressed the mission of Christ and
salvation. Tertullian was firm in his Christian faith despite the fact that he
fell into error.
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8/11/10
F Cyprian
of Carthage.
Cyprian (Caecilis Cyprianus Thasus c. AD 200-258) was born in
Carthage of a wealthy family. He was converted through his reading of the
Scriptures and Tertullian's writings. Following his conversion in his late 40s,
he gave much of his wealth to the poor. A year later he was elected a presbyter,
and the following year (AD 248), he filled the office of bishop of Carthage,
after the death of the previous bishop. Cyprian was made Bishop by popular
acclamation of the people against the opposition of some elderly priests among
whom was Novatius from whom came the Novatian heresy. For the remaining ten
years of his life, Cyprian labored incessantly. It was a stormy period of
persecution without, and agitation within the church. Carthage
is the present day Tunisia; and as an old Christian city it was a metropolitan
See, with its Bishop, priests and laity. As a developed Christian centre,
Carthage witnessed a lot of Cultural Revolutions, indigenous as well as Roman
culture and later Arabic culture. Carthage flourished especially under the Romans.
Cyprian depended very much on Tertullian’s
works and he was greatly influenced by them yet he did not fell into heresy
like Tertullian. Cyprian’s biography was written by his deacon who presented
Cyprian as a hero. Cyprian’s rhetorical knowledge made him popular in Carthage.
However, the pagan attitudes, religion and practices did not appeal to him and
he disapproved all the immoralities of the pagans. He equally condemned the
corrupt practices of the government of his day.
Around 250 AD, Emperor Datius asked
everyone to worship him as Emperor and to sacrifice under the punishment of
death or exile. Cyprian fled, and he was severely
censured for this.
Meanwhile
official news had arrived from Rome of the death of Pope Fabian, together with an unsigned and ungrammatical letter to the clergy of Carthage from some of the Roman clergy, implying blame to Cyprian for the desertion of his flock, and giving advice as to the treatment of
the lapsed.
Cyprian
explained his conduct which includes the following:
1.
Avoidance
of his over-boldness which might lead to more death for the flock
2.
For the
peace of the brethren
3.
It can
reasonably be said that the pagans were still angry because of his conversion
to the Christian faith.
He
equally sent to Rome copies of thirteen of the letter he had written from
his hiding-place to Carthage. The five priests who opposed him were now admitting at once to communion all who had recommendations from the confessors, and the confessors themselves issued a general indulgence, in accordance with which the bishops were to restore to communion all whom they had examined. This was an outrage on
discipline, yet Cyprian was ready to give some value to the indulgences thus improperly granted, but all must be done in
submission to the bishop.
After the persecution had died down, it remained to consider how
to deal with the lapsed, meaning with those Christians who had denied the faith
under duress. Cyprian held that they ought to be received back into full
communion after suitable intervals of probation and penance, adjusted to the
gravity of the denial. In this he took a middle course between Novatus, who
received apostates with no probation at all, and Novatian, who would not
receive them back at all, and who broke communion with the rest of the Church
over this issue, forming a dissident group particularly strong in Rome and
Antioch.
Later, the question arose whether baptisms performed by heretical
groups ought to be recognized as valid by the Church, or whether converts from
such groups ought to be re-baptized. Cyprian favored re-baptism, and Bishop
Stephen of Rome did not. The resulting controversy was not resolved during
Cyprian's lifetime. On returning from exile, Cyprian himself was asked to
resign his episcopacy but he refused. A deacon called Felicissimus organized a
group of people to oppose the return of Cyprian and five priests joined them
and with Novatius, they went to Rome to report their case to the new Pope,
Cornelius. However, Cyprian returned in 251 AD and solemnly banned Felicissimus,
Novatius and thier followers
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19/11/10
F
The
Dress of Virgins – ‘De Habitu Virginum”
As a Bishop,
Cyprian was concerned about the discipline for the religious especially the
virgins. He described them as the flower of ecclesiastical seed, the grace and
ornament of spiritual endowment, a joyous disposition, the wholesome and
incorrupted work of praise and honour. God’s image answering to the holiness of
the law, the more illustrious pattern of Christ’s flock, the glorious
fruitfulness of mother church. These qualities summarises the virtues of the
religious consecrated life.
According to
Cyprian, the bride of Christ must dress plainly, avoiding jewelleries and
cosmetics which he considered to be the inventions of demons. As regards
poverty, Cyprian says that they should use their wealth, if they possess any,
for the service of the poor. They are not permitted to attend boisterous
wedding parties nor go to promiscuous bathing places. He encouraged them to
hold fast to what they have begun and hope for the reward for their sacrifices.
Cyprian’s main writing source is Tertullian’s De Cultu Feminarum which was
written in 249 AD.
F
De
Lapsis
Writing after his
return from exile in 251 AD, Cyprian gave thanks to God for his reinstatement
after the persecution and praised the effort of those who gave up their lives.
He considered them as glorious spectacles in the sight of God and role models
for the brethren.
Regarding those
that lapsed during the persecution, Cyprian maintained that no easy pardon can
be granted to them. He therefore admonished the group of confessors who had
been admitting them back without proper imposition of penance to desist from
such practice. Cyprian was particularly saddened concerning parents who brought
their children to sacrifice during the persecution. He pointed out that they
did not act like the mother of the Maccabeus. With his prescriptions, Cyprian
provided other African Bishops who had the same problems in their dioceses with
a solution on how to handle the problem of the lapsed Christians.
F
Unity
of the Church – “De Ecclesia Unitate”
Because of the
turbulence that has rocked the church both by the persecution of Datius and the
faction fomented by Novatius and Felicissimus, it became necessary that Cyprian should write
on the unity of the church. Around 251
AD, therefore he wrote his works De Ecclesia Unitate. He also held a synod
against the aforementioned personalities. The letter explained the heresy and
schism that the devil had caused the church.
According Cyprian, those dividing the church were more dangerous
than those that persecuted the church. He says that Christians are obliged to
be Catholics and remained Catholics since it was built on Peter by Christ.
Those that divided the church, he says, had jeopardised the church, ruined the
faith ad undermined the unity of the church. He then goes on to ask: does he
who strike against and resist the church think he is in the church? The church
is one and holy. As there are many rays of the sun but one light, many branches
but one roots. Form one river flow many streams. The unity is preserved in the
source. Hence, he says there is no salvation outside this church. He cannot
have God for his Father who has not the church as his mother. The stain of
heresy or schism cannot be washed away by blood.
v
22/11/10
F
The Lord’s Prayer: “De
Dominica Oratione”
Cyprian’s writing
on the Lord’ prayer follows concurrently with “De ecclesiae Unitate.” Our
source for this document is his deacon Pontus. It was written around 251 AD.
Cyprian also made use of Tertullian’s work “De Oratione.” The Lord’s Prayer became
the dominant work of Cyprian. It points to God our Father as the most
excellent. For Cyprian, this prayer is very special that when God hears it, He
hears the voice of his Son. Whenever God hears this prayer, He is pleased and
Christ becomes our advocate before the Father.
This prayer should
be followed by discipline, quiet and modesty to be observed by those who address
God. The Our Father expresses the unity of the church; that is why we say “Our
Father”, and not “My Father.” According Cyprian, Jesus purposely made this
prayer a prayer of unity. It is a public and common prayer which is not
particularised to any individual. The nature of the Our Father is such that one
should pray for all even as Christ bore us all in himself. Addressing God as
our Father is an expression of our adoption as children of God in baptism.
F
Thy Kingdom Come
This refers to the
eschatological kingdom of God which is to come; the kingdom which Jesus
acquired by his blood.
F
Daily Bread.
The bread we ask
for refers to the Eucharist – the bread of those who are in union with Jesus
Christ. We ask that this bread be given to us every day so that those who are
in Christ will be protected from falling into sin and live in union with the
heavenly hosts.
F
Lead us not into
temptation
Here we pray that
we may be free from all carnal and worldly distractions.
For Cyprian, the
proper times to say this prayer is at the 3rd, 6th and 9th
hours in honour of the Trinity. This prayer is to be said in the morning,
evening and the night.
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29/1 1/10
F
Origen
of Alexandria.
The school of
Alexandria reached its greatest importance in the Mediterranean world under
Origen. He was an outstanding teacher and scholar of the aforementioned
school. According to Eusebius, Origen
was a man of spotless character who taught all courses. He was very original in
his teaching. Origen is portrayed as the pride of the African Church. Eusebius,
our source, himself a historian, gives a detailed account of the life and works
of Origen. Over 100 letters of Origen which could have shed more light on the
personality of Origen have unfortunately been lost.
Origen was not a
convert but was born and brought up in a catholic home about 85 AD in
Alexandria. He was the eldest son of the family. His father, Leonard died a
martyr in 202 under Emperor Severus. The martyrdom of his father roused in
Origen the desire to imitate his father as a martyr but his mother prevented
him. During the persecution, Origen’s family lost everything they owned which
necessitated Origen to take up a teaching profession afterwards at the age of
18 in other to carter for his family. He had great influence on his pupil and
according to our source; Origen lived out in his life what he taught.
He was ascetic in
practicing what he believed that he earned the name “Adamantius”, meaning a man
of steel. He took the injunctions of Matthew 18: 8- 9: “If your hand or your
foot should be your downfall, cut it off and throw it away: it is better for
you to enter into life crippled or lame, than to have two hands or two feet and
be thrown into eternal fire. And if your eye should be your downfall, tear it
out and throw it away: it is better for you to enter into life with one eye,
than to have two eyes and be thrown into the hell of fire,” so literally that
he castrated himself a deed which smeared his image so significantly till the
end of his life.
F
Alexandria:
203 - 231
His life as a
teacher in Alexandria lasted from 203 – 231 AD. This period has been described
as a successful period in his life. Origen is described as a man of
encyclopedic learning in that he taught all courses. His reputation gradually
attracted great number of pupils. He therefore shared his responsibility of
teaching which had become increasingly difficult for him with his pupil called
Heraclas who later became Origen’s bishop and who excommunicated Origen later
on in life.
F
Origen’s
travels
Origen interrupted
his period in Alexandria in 212 when he visited Rome. In 215, he was in Arabia
where he instructed the Arabian governor. In 215, he was in Antioch to instruct
Julia Mamaea the emperor’s mother. In 216 Origen was in Palestine. While in
Palestine, the bishops of Caesarea and Jerusalem and other bishops invited him
to lecture them on the scriptures. However, this led to a break between Origen
and his bishop who had argued that it is improper for a layman to lecture
bishops. Origen was then ordered to return to Alexandria.
Before his return
to Alexandria however, bishop Alexander of Jerusalem and Theotitus of Caesarea
in other to forestall the anger of Origen’s bishop (Demetrius), had Origen
ordained a priest. This nevertheless
provoked the anger of his bishop who summoned a synod and in that synod; Origen
was excommunicated from the church of Alexandria. A second synod later removed
Origen from the priesthood. He therefore returned to Caesarea around Palestine
where he opened a school similar to that of Alexandria. Origen made his pupils
read all books except those that deny the existence of God and Providence.
During the persecution of Decius in the year 250 AD, Origen was captured and
tortured. He subsequently died in 253 AD as a result of his torture.
v
10/1/2011
F
Origen’s
Work on Creation
Creation for
Origen was Jesus Christ. God has a reason for creating the world. God also
created the world of spirits and there are two categories of spirits – the good
ones and the bad ones. The good ones are angels while the bad ones are demons.
Angels dwell in peace with God because they are good angels. Heaven is God’s
abode. The bad angels (demons) dwell in hell, the abode of all that is evil.
For Origen, man
was created to live on earth. According to him, every one lives in accordance
with his specific nature. The nature of man is to be man. The nature of the
angels is to be angelic; while the nature of the devil is to be devilish.
Furthermore, every created thing has its specific characteristics and capabilities.
For example, the characteristic of those in hell is to burn; while the
characteristics of those in heaven is to sing praises to God. Given the
orderliness of these characteristics, capabilities and nature of created
things, Origen believes that God is not discriminatory.
In the world,
there are inequalities. But these are caused by man’s injustice to his fellow
man and not by God. Humility and pride are all of man’s making.
F
Origen
on Salvation
Salvation,
according to Origen is from God. God desired that man should be saved. It is
God who took the initiative to save man after the fall. This is because God
wanted man to come back to that immortal state before the fall and God did this
through Jesus Christ, who was sent by God. The birth of Jesus was to enhance or
promote this choice of God.
In representing
Jesus, Origen fell into heresy because the nature of Jesus was confusing to
him. According to Origen, the “man” in Jesus died on the cross but not the
divine nature. There is therefore a dichotomy in Jesus following this teaching.
It presupposes that the divine nature of Jesus is different from his human
nature. Origen believes that the divine cannot die, consequently, it is
impossible for the divine nature of Jesus to die.
The teaching of
the Church however, states that Jesus is both God and man and that in Jesus,
God died on the cross. It follows therefore that the divine died on the cross.
[1]
Patristics or Patrology is the study of
Early Christian writers, known as the Church Fathers. The names derive from the Latin pater
(father). The period is generally considered to run from the end of New Testament times or end of the Apostolic Age (circa 100 CE) to either 451 CE (the date of the Council of Chalcedon), or to the 8th century Second Council of Nicaea, see also First seven Ecumenical Councils.
[2] Unlike the popular title “Father of the Church,”
the title “Doctor of the Church” is an official honor that is
bestowed by the Pope in recognition of the outstanding contribution a person
has made to the understanding and interpretation of the sacred Scriptures and
the development of Christian doctrine. As of 2009, there are thirty-three Doctors
of the Catholic Church who hail from all ages of the Church’s history.
Of these, three are women (Catherine of Siena, Teresa of Avila, and Therese of
Lisieux).
There are three requirements that must be fulfilled by
a person in order to merit being included in the ranks of the “Doctors of
the Catholic Church”:
1) Holiness that is truly outstanding, even among saints;
2) Depth of doctrinal insight; and
3) An extensive body of writings which the church can recommend as an expression of the
authentic and life-giving Catholic Tradition.
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