OKIGEN
431
ORIGEN
quce supersum, midtis par-tibus auciiora, quam a Fla- minio Nohilis et Joanne Di-usio edita fuerint. Ex MSS. et ex libris editis eruit et notis illustravit D. Bernardus de Montfaucon, Monachus Benedictiniis (Paris, 1713, 2 vols. fol.). This edition was brought out in a revise by Bahrdt, entitled Hexaploi-inn 0?-ujenis quce super- sunt. Edidit, notisque illustravit C. F. Bahrdt (Leips. 1769-70, 2 vols. 8vo). A few additions have been made to this collection since by various editors. Had this great work been preserved, it would have done more for the criticism of the Bible than Origen's exegetical works have done for its interpretation ; for though at first he followed the grammatico-historical method of interpretation, he soon abandoned it for the allegorical, in which he indulged to a pernicious extent. We think Waddington (Eccles. /list.) has best estimated Origen : " His works exhibit the operation of a bold and com- prehensive mind, burning with religious warmth, unre- strained by any low prejudices or interests, and sincere- ly bent on the attainment of truth. In the main plan and outline of his course he seized the means best cal- culated to his object; for his principal labors were di- rected to the collection of correct copies of the Holy Scriptures, to their strict and faithful translation, to the explanation of their numerous difficulties. In the first two of these objects he was singularly successful ; but in the accomplishment of the last part of his noble scheme the heat of his imagination and his attachment to philosophical speculation carried him away into error and aljsurdity ; for he applied to the explanation of the Old Testament the same fanciful method of allegory by which the Platonists were accustomed to veil the fabulous history of their gods. This error, so fascinat- ing to the loose imagination of the East, was rapidly propagated by numerous disciples, and became the foun- dation of that doubtful system of theology called phil- osophical or scholastic." See Origenists.
1. Origen's commentaries covered almost all the books of the Old and New Testaments, and contained a vast wealth of profound suggestions, Avith the most arbitrary allegorical and mystic fancies. They were of three kinds : («) Short notes on single difficult passages for beginners; all these are lost, (h) Extended exposi- tions of whole books, for higher scientific study ; of these we have a number in the original, (c) Horta- tory or practical applications of Scripture for the con- gregation (O/aXioi), which are important also to the history of pulpit orator}'. But we have them only in part, as translated by Jerome and Rufinus, with many unscrupulous retrenchments and additions, which per- plex and are apt to mislead investigators.
2. Next to his Biblical works stand his apolor/etic and jmlemic works. Of these, the Kora KsAcroc ro/iat !], or in Latin entitled Contra Celsnm (libri viii), which is a refutation of Celsus (q. v.), or, better, Origen's defence of the Christian faith against the objections of that Plato- nist, in eight books, written in his old age, about 249, is preserved complete in the original, and is one of the ripest and most valuable productions of Origen, and of the whole ancient apologetic literature. It exists also in an English version, entitled Orirjen against Celsus, translated from the original into English by James Bellamy, Gent. (Lond. 8vo, n. d.). His other and quite numerous polemic writings against heretics are all gone.
3. Of Origen's dogmatic writings we have, though only in the inaccurate Latin translation of Rufinus, his juvenile production, ITfpi apxCoi' {De Principiis), on the fundamental doctrines of the Christian faith, in four books. This was the first attempt in the Christian Church at a complete dogmatic; but it is fidl of the author's peculiar Platonizing and Gnosticizing errors, some of which he retracted in his riper years. Before Origen there existed no system of Christian doctrine. The beginnings of a systematic presentation were con- tained in the Epistle of Paul to the Romans, and in the Epistle to the Hebrews. The necessity of reducing the teachings of the Bible and the doctrines developed