RELIGIOUS ENCYCLOPEDIA
Origenistic Controversies Orleans
quiring every bishop and abbot to anathematize Origen and his heresies before consecration. Justinian's plans were frustrated, however, by Theodoras Ascidas, who had risen from the new laura to episcopal dignity, and who by a counterstroke not only induced the emperor not to proceed further in the matter, but also moved him to condemn the dogmas of the Antiochians, which conjured up the " Three-Chapter Controversy " (q.v.). Ascidas also enforced the readmission of the Origenistic monks to the new laura, from which they had been expelled for refusing to obey the edict against Origen 's teachings. After the death of Nonnus in 547, a schism arose among the Origenistic monks themselves, the one faction being branded by their opponents as Isochristoi (because of the perfect equality with Christ which was to be attained at the final restoration), while the other was called protoktistai and Tetraditce (on account of their views concerning the doctrine of the preexistence of the soul of Christ). The superior numbers of the Isochristoi obliged their antagonists to become formally reconciled with the orthodox; and when (probably in 552) the Isochristoi succeeded in having one of themselves chosen patriarch of Jerusalem, the orthodox in Constantinople were able not only to remove him, but even to secure the condemnation of Origenism together with Antiochian theology at the fifth ecumenical council in 553. The neolaurites, who refused to recognize the council, were expelled from the new laura and replaced by orthodox monies. There remains no doubt of the condemnation of Origen by the said council.
The special points regarded as offensive in Origen's teaching are given in the "Apology" of Pamphilus and by Methodius, De resurrectione and De
creatis; Epiphanius, Hcer., lxiv.; Je-
3. Points rome, Contra Johannem Hierosoly-
of An- mitanum (Eng. transl. in NPNF, 2 ser.,
tagonism. vi. 185-186); Orosius, Commonitorium,
and Augustine's reply; Theophilus (Mansi, Concilia, iii. 979-980); the anonymous writer in Photius, Biblwtheca, 117; and Justinian, Ad Mennam; and the anathemas. In contrast with later writers, Pamphilus defended Origen's doctrine of the Trinity against subordinationism as well as against Sabellianism and Gnostic theories of emanation; but from the first Origen caused offense by his restriction of the resurrection of the body to its mere " form " in unison with his doctrines of the incarnation of spirits fallen from a pretemporal state, the preexistence of souls, the eternal creation of the world, his idealized restatement of the Biblical construction of the creation and paradise, and the restoration of all, even the devil. Though there was no lack of partizans of Origen's peculiar doctrines, yet those who were later antagonized as apologists of Origen acknowledged his views only to a limited extent. By one witness only of the sixth century are the doctrines of the preexistence and restoration attributed to these later Origenists. Even the Isochristoi, against whom the resolutions of the council of 553 were directed, dared to teach only a union of pretemporal spirits in the Logos and a future translation of deified souls in him, to be considered Origenists — a term which came to
include any who held the doctrine of preexistence and restoration to be Adiaphora (q.v.). See Cheysostom; Epiphanius of Constantia; and Leontius of Byzantium. (n. Bonwetsch.)
Bibliography: C. W. F. Walch, Historie der Ketzereien, vu. 362-760, Leipsie, 1762-85; B. Eberhard, Die Betheihgung des Epiphanius am Streite uber Origines, Treves, 1859; A. Vincenzi, In sancti Gregori Nysseni et Origenis scripta et doctrinam nova defensio, Rome, 1865; F. W. Farrar, Mercy and Judgment, London, 1881; H. N. Oxenham What is the Truth with Regard to Eternal Punishment? London, 1876; F. Loofs, in TU, iii. 1-2 (1887); W. Riigamer, Leontius von Byzanz, Wiirzburg, 1894; F. Diekamp, Die origenistischen Streitigkeiten im 6. Jahrhundert, Munsterj 1899; N. Bonwetsch, in Abhandlungen der Gottinger Gesellschaft vii. 1 (1903); G. Griitzmacher, Hieronymus ii 1-94 Berlin, 1908; L. B. Radford, Three T eachers of Alexandria, Theognostus, Pierius and Peter, London, 1908; Hefele, Conciliengeschichte, ii. 89 sqq., 786 sqq., 859 sqq., Eng! transl., ii. 430 sqq., iii. 217 sqq., 289 sqq., Fr. transl., ii. 1, pp. 137 sqq. (where excellent notes and references to literature are provided), ii. 2, pp. 1182 sqq., iii. 1, pp. 73 sqq. (wherever possible, the Fr. transl. should be used for the valuable notes and literature); Schaff, Christian Church, iii. 698 sqq.; DCB, iv. 142-156; KL, ix. 1073-78; and the literature under the articles named in the text.
ORIGINAL ANTIBURGHERS. See Presbyterians.
ORIGINAL FREE-WILL BAPTISTS. See Baptists, II., 4 (d).
ORLEANS, FIRST SYNOD OF: A synod called by Clovis, king of the Franks, after his conquest of the West Gothic kingdom in Gaul. It met July 10, 511, and consisted of thirty-two bishops, including five metropolitans, viz., those of Bordeaux, Bourges, Tours, Elusa, and Rouen. Its principal concern was with matters of Asylum (q.v.), relations of the bishops to monks, the discipline of monks and the lower clergy, sexual relations and marriage, and matters of church property, and these are discussed in thirty-one canons. The inviolability of churches as places of asylum is reasserted, though not against the ravisher of a woman or against a fugitive slave; provision is made for the application of income from church property to certain definite uses, and protection is afforded against episcopal aggression upon one who has claims on church property; the rights of ordination are carefully guarded — a slave should not be ordained without his master's consent, and care in other matters was enjoined; abbots and monks are not to go over the heads of the bishop to the prince ; the rights of bishops to certain parts of offerings and income, together with obligations to certain duties, are established; remarriage of widows of priests or deacons is forbidden; the discipline of the monasteries is regulated; a forty days' fast (not fifty days) before Easter is prescribed, and the Rogation Days are to be observed; divination is forbidden. The evident purpose of the synod was to organize the work of the church of the region after the mode deemed more orthodox than under the Goths. Other synods were held at Orleans in 533 (21 canons), 538 (33 canons), 541 (38 canons), 549 (24 canons), and 1022.
Bibliography: Sources are: Mansi, Concilia, viii. 350 sqq.; Harduin, Concilia, ii. 1008 sqq.; J. Sirmondi, Concilia antiqua Gallias, i. 177 sqq., Paris, 1629; Hefele, Conciliengeschichte, ii. 661 sqq., Eng. transl., iv. 87 sqq., and especially Fr. transl., ii. 2, pp. 1005-15 (valuable for the
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Orthodoxy and Heterodoxy