THE NEW SCHAFF-HERZOG
sic, 1910. Other special works to be consulted are G. J. Planck, Geschichte der christlich-kirchlichen Gesellschaftsverfassung, 5 vols., Hanover, 1803 sqq.; R. Rothe, Die Anfange der christlichen Kirche, Wittenberg, 1837; A. Harnack, Die Lehre der zwulf Apostel, in TU, ii. 1—2 (1884) ; E. Loning, Die Gemeindeverfassung des Urchristentums, Halle, 1888; C. Weizsacker, Apostolisches Zeitalter, Freiburg, 1892, Eng. transl., London, 1894-95; J. Reville, Les Origines de V episcopat, Paris, 1894; A. C. McGiffert, The Apostolic Age, New York, 1897; S. von Dunin-Borkowski, Die neueren Forschungen uber die Anfange des Episkopats, Freiburg, 1900 (reviews the later literature) ; K. Lubeck, Reichseinteilung und kirchliche Hierarchie des Orients, Munster, 1901; H. Bruders, Die Verfassung der Kirche bis . . 175, Mainz, 1904; R. Knopf, Das nachapostolische Zeitalter, Tubingen, 1905; P. A. Leder, Die Diakonen, die Bischofe und Presbyter, Stuttgart, 1905; K. Kautsky, Der Ursprung des Christentums, Stuttgart, 1908; G. Bigg. The Origins of Christianity, Oxford, 1909; F. C. Conybeare, Myth, Magic, and Morals: a Study of Christian Origins, London, 1909; O. Pfleiderer, The Development of Christianity, ib. 1909.
ORIENTIUS : The received name of the author of Commonitorium, a Christian didactic poem of the first part of the fifth century. He is probably identical with Bishop Orientius of Auch, envoy from
the Gothic King Theodoric I. to the Roman generals iEtius and Litorius, in the year 439. His poem describes the way to blessedness, and urgently admonishes against various byways of sin, especially against carnal temptation. The poem has for its constructive background the devastation of Gaul by the Alans, Suevi, Burgundians, and Vandals, 406 a.d. Classic poets are consulted; in particular Catullus, Ovid, and Virgil. Whether there is also some reference to Christian poets (Prudentius?) is doubtful. In the extant manuscript, codex Ashburnham, tenth chapter, the Commonitorium is followed by five lesser poems and several poetical prayers of uncertain origin.
The best edition is that of R. Ellis in CSEL, xvi. 191-261 and in MPL, lxi. 977-1006.
G. KrtJger. Bibliography: An early Vita is in ASB, May, i. 61-64.
Consult further: A. Ebert, Allgemeine Geschichte der Lit-
teratur des Mittelalters, i. 410-414, Leipsic, 1889; M.
Manitius, Geschichte der christlich-lateinischen Poesie, pp.
192-201, Stuttgart, 1891; KL, ix. 1052-53; DCB,
iv. 96.
I. Life.
Early Training (§1).
Teacher and Writer (§2).
Conflict with Demetrius and Removal to Caesarea (§ 3). II. Works.
Exegetical Writings (§ 1).
ORIGEN.
Extant Commentaries of Origen (§2).
Dogmatic, Practical, and Apologetic Writings (§3). III. Views.
Philosophical and Religious (§ 1).
Theological and Dogmatic (§2). The Logos Doctrine and Cosmology (§ 3). Christology (§4). Eschatology (§ 5). IV. Character.
I. Life: Origen, one of the most distinguished of the Fathers of the early Church, was born, probably at Alexandria, about 182; and died at Csesarea not later than 251. His full name was apparently Origenes Adamantius; and he received from his father, Leonides, thorough instruction in the Bible and in elementary studies. But in i. Early 202 the outbreak of the persecution Training, of Septimius Severus robbed Origen of his father, whom he sought to follow in martyrdom, being prevented only by a ruse of his mother. The death of Leonides left the family of nine impoverished, their property being confiscated. Origen, however, was taken under the protection of a woman of wealth and standing; but as her household already included a heretic named Paul, the strictly orthodox Origen seems to have remained with her but a short time. Since his father's teaching enabled him also to give elementary instruction, he revived, in 203, the catechetical school at Alexandria (see Alexandria, School of), whose last teacher, Clement, was apparently driven out by the persecution. But the persecution still raged, and the young teacher unceasingly visited the prisoners, attended the courts, and comforted the condemned, himself preserved from harm as if by a miracle. His fame and the number of his pupils increased rapidly, so that Demetrius, bishop of Alexandria, made him restrict himself to instruction in Christian doctrine alone. Origen, to be entirely independent, sold his library for a sum which netted him a daily income of.4 obols (about twelve cents) on which he lived by exercising the utmost frugality. Teaching throughout the day, he devoted the greater part of the night to the study of
the Bible and lived a life of rigid asceticism. This he carried to such an extent that, fearing that his position as a teacher of women as well as men might give ground for scandal to the heathen, he followed literally Matt. xix. 12, partly influenced, too, by his belief that the Christian must follow the words of his Master without reserve. Later in life, however, he saw reason to judge differently concerning his extreme act.
During the reign of Caracalla, about 211-212, Origen paid a brief visit to Rome, but the relative laxity under the pontificate of Zephyrinus seems to have disillusioned him, and on his return to Alexandria he resumed his teaching with 2. Teacher zeal increased by the contrast. But and Writer, the school had far outgrown the strength of a single man; the catechumens pressed eagerly for elementary instruction, and the baptized sought for interpretation of the Bible. Under these circumstances, Origen entrusted the teaching of the catechumens to Heraclas (q.v.), the brother of the martyr Plutarch, his first pupil. His own interests became more and more centered in exegesis, and he accordingly studied Hebrew, though there is no certain knowledge concerning his instructor in that language. From about this period (212-213) dates Origen's acquaintance with Ambrose of Alexandria (q.v.), whom he was instrumental in converting from Valentianism to orthodoxy. Later (about 218) Ambrose, a man of wealth, made a formal agreement with Origen to promulgate his writings, and all the subsequent works of Origen (except his sermons, which were not expressly prepared for publication) were dedicated to Ambrose. In 213 or 214, Origen visited Arabia