Origen on the Pauline Authorship of Hebrews

Image: Origen teaching his students, etching by Jan Luyken (1649-1712)

It seems every discussion of the authorship of Hebrews must throw in the quote attributed to Origen by Eusebius: “But who wrote the epistle, in truth God knows” (Eusebius, EH, 6.25). This is taken to mean that Origen believed it impossible to know who wrote the work.

David Alan Black points out in episode 19 of the Hoi Polloi podcast, however, that if you read Origen’s works he consistently attributes Hebrews to Paul. See also his book, The Authorship of Hebrews: The Case for Paul (Engerion, 2013).

In On First Principles, for example, before offering a citation from Hebrew 6:7, Origen writes, “To show more clearly, however, what we mean, let us take the illustration employed by the apostle Paul in the Epistle to the Hebrews” (3.1.10).

In his Epistle to Africanus, Origen goes even further, in reference to his interpretation of Hebrews 11, when he says, “However, some one hard pressed by this argument may have recourse to the opinion of those who reject this Epistle as not being Paul’s; against whom I must at some other time use other arguments to prove that it is Paul’s” (v. 9). See also Matthew J. Thomas, “Origen on Paul’s Authorship of Hebrews, New Testament Studies, Vol. 65, No. 4 (2019): 598-609 (read the abstract here, which concludes, that Origen’s “surprisingly consistent testimony is that the epistle is indeed Paul’s”).

JTR

Eusebius, EH.7.1-2: From Decius to Gallus & the Death of Origen

Image: Bronze statue of Trebonianus Gallus who lived from 206-253, and ruled as emperor from 251-253. Metropolitan Museum of Art, New York.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 7, chapters 1-2. Listen here.

Notes and Commentary:

These opening chapters describe transitions that began to take place after the Decian persecution. Book seven begins with a preface in which Eusebius tells the reader he will continue to draw the writings of Dionysius as he conveys his narrative.

Chapter one begins by describing the murder of the emperor Decius and his sons and the rise of Gallus.

It also gives a brief note on the death of Origen, who had been the focus of so much attention in Book 6. Origen is said to have died at age 69 (“seventy save one”). Oulton points out in the note that the date here is vague, since Origen apparently died later in 255, during the reign of Valerian (who ruled from 253-260).

Citing a letter of Dionysius to a certain Hermammon, Gallus is described as little better than Decius in that he rebuffed even the prayers of the Christians on his behalf.

Chapter two shifts from the emperors to the bishops. In Rome Cornelius was succeeded by Lucius, who died after only eight months in office, to be succeeded by Stephen.

It is noted that Dionysius had written the first of his letters to Stephen on baptism, in response to another controversy that arose after the Decian persecution and Novatian controversy, in that some were saying that the lapsed and those who had fallen into heresy had to be (re)baptized, while others said they could be restored only by prayer and the laying on of hands.

Conclusion:

These brief chapters set the stage for Book 7 and its description of Christian life following the Decian persecution. How to handle the restoration of the lapsed and heretics continues to be a major problem, as the Novation controversy was followed (or accompanied by) a baptismal controversy.

JTR

Eusebius, EH.6.39-40: The Decian Persecution and the Sufferings of Origen and Dionysius

Image: Coin with image of the Roman Emperor Trajan Decius (c. A.D. 201-251).

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 39-40. Look here.

Notes and Commentary:

These chapters describe the Decian persecution and the sufferings endured by men like Origen and Dionysius during this time.

Chapter 39 describes the rise of the emperor Decius (c. 201-251; ruled 249-251) and his persecution of Christians. Eusebius says this came from Decius’s enmity toward Philip, who was either a Christian or sympathetic to them, and who had members of his household who were Christians.

Fabian became a martyr at Rome and was succeeded as bishop by Cornelius.

Alexander of Jerusalem made confession before the Roman court at Caesarea for a second time and died in prison as an elderly man, being succeeded by Mazabanes.

In Antioch, Babylas, likewise, died in prison. He was succeeded by Fabius.

Origen also fell under “special attack.” He was imprisoned, chained, and tortured, including having his feet stretched In the stocks. A reliable first hand account, says Eusebius, is available in his letters.

Chapter 40 turns to describe the persecution of Dionysius of Alexandria, a drawing from his letter against a certain Germanus.

He describes how a frumentarius (officer) was sent to search for him for four days, but, in the providence of God, he had simply remained at in his home and had not been discovered.

After these four days, Dionysius, his “boys” (sons or pupils or servants), and some of the brethren took flight. They were then arrested and taken to the town of Toposiris.

A brother named Timothy told a group at a marriage feast of the bishop’s arrest and they rushed the guards to deliver a  somewhat reluctant Dionysius from his captors.

Conclusion:

These chapter describe the beginnings of the Decian persecution and the martyrdoms and sufferings of some the prominent leaders, including Origen, who had written about and urged martyrdom and faithfulness under persecution upon others and now experienced the same, as well as Dionysius. Rather than frustrate the movement, these persecutions seemed to embolden and encourage the early Christians, who could now look back at those who suffered as heroes of the faith.

JTR

Eusebius, EH.6.33-38: Origen's Refutation of Various Heresies & the Emperor Philip

Image: Bust of Philip the Arab (c. 204-249). The State Hermitage Museum, St. Petersburg, Russia.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 33-38. Listen here.

Notes and Commentary:

These chapters continue the account of the life of Origen, with some special emphasis on his refutations of heresies, his interaction with the imperial family, and his writing.

Chapter 33 describes how Beryllus, bishop of Bostra in Arabia, denied the pre-existence and divinity of Christ and was corrected in his views by Origen in a synod.

Chapter 34 describes how the emperor Philip succeeded Gordian as Roman emperor. Marcus Julius Philippus (c. 204-249), also known as Philip the Arab, was the emperor from 244-249. Eusebius claims that he was a Christian. If true, he would have been the first Christian emperor (pre-dating Constantine). Later historians have suggested he was not a Christian but only that he was sympathetic with and lenient toward the Christians. Eusebius says the emperor wished to join the Christians on the last day of the paschal vigil, but he was not permitted to do so by the presiding officer (the bishop), till he confessed his sins and was placed with the penitent. It is said that he readily obeyed this order.

Chapter 35 notes the death of Heraclas of Alexandria and his replacement by Dionysius as bishop.

Chapter 36 notes that Origen, now over 60 years in age, allowed “short-hand writers” to take down his public discourses.

In this time, he composed his response to the anti-Christian work True Discourse of Celsus the Epicurean, as well as his commentaries on the Gospel of Matthew, and on the Twelve Prophets (the Book of the Twelve).

Eusebius also notes a collection of more than a hundred of Origen’s letters, including ones written to the emperor Philip, to Philip’s wife Severa, to Fabian of Rome, and to other church leaders.

He adds that more information on Origen is supplied in his Apology on the life of Origen.

Chapter 37 notes another heresy that arose in Arabia, which taught that the soul perishes at death and is only revived at the resurrection. Origen also refuted this view in a synod.

Chapter 38 describes another heretical movement, the Helkesaites, refuted by Origen in an address on Psalm 82. The errors of this group included its rejection of “the Apostle” (presumably, the writings of Paul), its suggestion that one could deny the faith with his mouth but not in his heart, and its claim to have a book “fallen from heaven” which taught a means of forgiveness other than through Christ.

Conclusion:

These chapters present Origen as the premiere “orthodox” theologian of his time, an effective teacher and writer, called upon to refute and correct various errors. It also describes the rise of Philip and claims that he was a Christian and corresponded with Origen. These claims about Origen are striking given that some of his own teaching came under suspicious in later generations and were denounced as heterodox.

JTR

Eusebius, EH.6.26-32: Origen's Transition to Caesarea & Continuing Influence

Image: Modern view of the Roman amphitheater in Caesarea

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 26-32. Listen here.

Notes and Commentary:

These chapters continue to describe the life of Origen, focusing especially on his transition from Alexandria to Caesarea, noting various significant persons, places, and events of the times.

Chapter 26 describes Origen’s transition from Alexandria to Caesarea c. AD 232. He was succeeded as head of the Catechetical School by Heraclas, and when Demetrius died, Heraclas also became bishop of Alexandria.

Chapter 27 describes the esteem in which Origen was held by the bishops, including Firmilian of Cappadocian Caesarea, Alexander of Jerusalem, and Theoctistus of Palestinian Caesarea.

Chapter 28 turns to the Roman imperial succession. Alexander was succeeded by Maximin [Maximinus] Caesar. Maximin lead a persecution against Christians, many of whom were in the household of Alexander, and he ordered leaders of the church to be put to death. Among those who suffered in this persecution were Ambrose of Alexandria and Prototectus of Caesarea. At this time Origen wrote On Martydom and described the persecution in his exposition on the Gospel of John.

Chapter 29 begins by noting that Gordian succeeded Maximin as emperor.

In the church at Rome, meanwhile, Pontianus was succeeded by Anteros. When Anteros died a month later, he was succeeded by Fabian, whose appointment to the office came after a dove mysteriously flew down upon his head, a sign of the descent of the Holy Spirit, as when Christ was baptized.

In Antioch, Zebennus was succeeded by Babylas.

In Alexandria, again, Demetrius was succeeded by Heraclas as bishop. In the Catechetical School, Heraclas was succeeded by Dionysius, who also had been a student of Origen.

Chapter 30 describes the students, local and foreign, who flocked to Origen at Caesarea. They included two brothers: Theodore (later known as Gregory Thaumaturgus, or the “Wonder Worker”) and Athenodore. Origen taught them for five years and lead them from a love of secular philosophy to a love of divine truth, and both became bishops as young men.

Chapter 31 describes Africanus, author of the Cesti [literally “embroidered girdles,” like Stromateis, meaning a collection of varied works].

He is said to have written to Origen and been answered by him regarding the authenticity of the story of Susanna, an apocyryphal addition to Daniel.

He also wrote the Chronographies.

He is said to have traveled to Alexandria on hearing of the fame of Heraclas.

Eusebius notes that another of his letters to Aristides is extant in which he offered a harmony of the genealogies in Matthew and Luke, and to which Eusebius had referred earlier in the EH.

Chapter 32 describes Origen’s commentaries on Isaiah, Ezekiel (a work completed while Origen visited Athens), and the Song of Songs (begin in Athens and finished in Caesarea).

Eusebius notes that in his life of his mentor Pamphilius he had described Pamphilius’s great library and his list of the works of Origen and other church writers. He says he has no need to list Origen’s complete works here, since it appeared in the other work.

Conclusion:

These chapters continue the life of Origen, noting how in his transition from Alexandria to Caesarea his influence was not lessened, as he continued to teach, write, and exert his influence upon many.

JTR

Eusebius, EH.6.23-25: Origen's Commentaries & Canon

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 23-25. Listen here.

Notes and Commentary:

These chapters describe Origen’s various commentaries on Scripture and on the canon of Scripture.

Chapter 23 notes that Origen’s commentaries on Scripture were instigated by his friend and patron Ambrose of Alexandria. Ambrose provided him with seven scribes and seven copyists, as well as girls “skilled in penmanship,” to write down his commentaries, in turn, as he dictated them.

Mention is made of Pontianus succeeding Urban in Rome, and Zebennus following Philetus in Antioch.

It is noted again how Origen came to Palestine and was ordained an elder in Caesarea, and how this led to controversy.

Chapter 24 traces various of Origen’s writings, noting how some were began while he was in Alexandria and completed after the left. These include his Expositions on the Gospel according to John and On Genesis. Other works are noted as having been completed in Alexandria, including his commentaries on the first 25 Psalms and on Lamentations, as well as the works On the Resurrection, De Principiis, and Stromateis.

Chapter 25 offers insights on Origen’s understanding of the canon.

It is noted that in his exposition on Psalm 1 he states that the OT consisted of 22 books, matching the number of letters in the Hebrew alphabet. A list is then given of these books, with a transcription of their Hebrew titles. Beyond these, there is mentioned the Maccabees.

Next it is noted that in his commentary on Matthew, he describes the four canonical Gospels, written in the order of Matthew-Mark-Luke-John and affirms the traditional view of their authorship.

And in his expositions on John, he discusses the NT epistles of Paul, and the epistles of Peter. It is noted that 1 Peter was acknowledged as genuinely Petrine, but some doubted the authenticity of 2 Peter. John is credited with the Apocalypse (Revelation) and 1 John, but questions are raised about the authenticity of 2-3 John. No mention is made of James or Jude.

Origen is cited as saying that Hebrews did not have Paul’s typical “rudeness of speech.” Origen said the thoughts of Hebrews were Pauline but not the style. He offers his famous assessment: “But who wrote the epistle, in truth God knows.” He also conveys traditions that suggest Clement or Luke as the author of Hebrews.

Conclusion:

These chapters are helpful in sketching Origen as a Scripture commentator under the support of Ambrose of Alexandria. Especially valuable are his insights on canon in approving the standard Jewish OT canon (without the apocrypha) and the traditional NT canon, with questions raised about 2 Peter, and 2-3 John, while James and Jude are not mentioned. Of interest as well are his comments on the authorship of Hebrews.

JTR

Eusebius, EH.6.20-22: Learned Churchmen & Origen's Interview with Mamaea

Image: Defaced bust of Julia Avita Mamaea (c. 180-235), mother of the Emperor Alexander Severus. British Museum, London.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 20-22. Listen here.

Notes and Commentary:

These chapters describe various “learned churchmen” who lived and ministered around the time of Origen. It is also keen to discuss the transitions in Roman imperial power.

Chapter 20 notes that the letters of these various churchmen were readily available in the library (bibliothēke) in Aelia (the name given Jerusalem after the failed second Jewish War), where Alexander was bishop.

Among these were:

Beryllus, bishop of the Arabians at Bostra.

Hippolytus “who also presided over another church somewhere” (!).

Gaius, who wrote the Dialogue of Gaius against Proclus of the Phrygians (Montanists), during the time of Zephyrinus of Rome. Eusebius says Gaius curbed the heretics in their audacity to write “new Scriptures [kainas graphas].” He adds that Gaius and the Romans held to only 13 Pauline epistles, excluding Hebrews (as being Pauline).

Chapter 21 describes transitions in Roman Emperors from Antoninus to Macrinus (c. 217) to another Antoninus (Elegabalus).

This is paralleled by transitions in the Roman church from the leadership of Zephyrinus to Calistus to Urban.

Back to the emperors, it is noted that Alexander (Severus) rose to rule.

While in the church at Antioch, Philetus succeeded Asclepiades as bishop.

The chapter closes with an anecdote to illustrate Origen’s “universal” fame, suggesting that (Julia Avita) Mamaea, mother of Alexander Severus, brought him to Antioch, under military escort, so she could hear his teaching.

Chapter 22 turns to describe the writings of the aforementioned Hippolytus, which included these eight writings:

On the Pascha.

On the Hexamaëron.

On what followed the Hexamaëron.

Against Marcion.

On the Song.

On Parts of Ezekiel.

On the Psacha.

Against All the Heresies.

Eusebius adds that he wrote many other things as well.

Conclusion:

In these chapters Eusebius is keen to note that Origen was not alone as a Christian writer and thinker in his age, but he was joined by others. As we have become accustomed, Eusebius again lists the succession of the Emperors in parallel with the succession of the bishops in key cities. So, there are secular and ecclesiastical transitions. Of note is the meeting of Origen with the regent Mamaea, mother of Alexander Severus. She is described as “a religious woman if ever there was one.” This illustrates that the Romans at the highest levels were becoming aware of and trying to understand the nascent Christian movement.

JTR

Eusebius, EH, 6:18-19: Origen, Porphyry, and the Greek Philosophers

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 18-19. Listen here.

Notes and Commentary:

These chapters focus on Origen and his connections with Greek philosophy.

Chapter18 begins by describing Origen’s influence on a man named Ambrose in moving him away from the heresy of the Valentinians. Many other “cultured persons” were also drawn to Origen given his competence in secular Greek philosophy.

Chapter 19 describes how Origen was criticized by the Neoplatonic philosopher Porphyry of Sicily in his writings against Christians. A citation is given from Porphyry who accused Origen of making “riddles” of Moses by finding in him “hidden mysteries.” Porphyry says that while Origen was a Christian in manner of life, in philosophy he “played the Greek, and introduced Greek ideas into foreign fables.” Eusebius notes that Porphyry’s descriptions of Origen are sometimes accurate but at other times show confusion. For example, he says Origen came to Christianity from the Greeks when he was, in fact, raised in a Christian family, and he falsely says that one of Origen’s teacher Ammonius eventually lapsed back into paganism.

At the close of the chapter Eusebius notes how Origen was sent by Demetrius, bishop of Alexandria, on a diplomatic mission to Arabia, and how Origen secretly left Alexandria during a time of warfare for Caesarea in Palestine. While there, though not ordained, he publicly expounded Scripture on the invitation of local bishops. This led to controversy when Demetrius objected that laymen should not preach. Eusebius defends Origen’s actions. Eventually Origen returned to Alexandria to continue his labors there.

Conclusion:

Eusebius continues his glowing report on the life of Origen. These chapters focus on Origen’s abilities to interact with Greek philosophy and to incorporate into his understanding of Christianity. For this he was criticized by pagan philosophers like Porphyry. It also gives insight into the conflict with Demetrius over Origen’s ministry in Palestine.

JTR

Eusebius, EH.6.16-17: Origen's Hexapla

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 16-17. Listen here.

Notes and Commentary:

These chapters discuss perhaps Origen’s most celebrated work, the Hexapla.

Chapter 16 notes how Origen learned the Hebrew language and collected editions and translations of the Hebrew Bible, including that of the Septuagint (the “Seventy”), Aquila, Symmachus, and Theodotian.

This was his celebrate Hexapla. Oulton notes that is was arranged in six columns: (1) the Hebrew; (2) a transliteration of the Hebrew into Greek letters; (3) Aquila; (4) Symmachus; (5) the Septuagint; and (6) Theodotian.

Eusebius says that in the Psalms of this edition three other Greek translations were added (a fifth, sixth, and seventh).

He also produced an edition that only held the main four Greek translations, called the Tetrapla.

Chapter 17 provides further details about Symmachus. He is described as part of the Ebionite heresy. The Ebionites denied the virgin birth and the deity of Jesus, as well as advocating the strict keeping of the Jewish law. Eusebius says that Symmachus’ memoirs were extant and in his writings he opposed the Gospel of Matthew. He adds that Origen had gotten his material by Symmachus from a woman named Juliana.

Conclusion:

Origen’s Hexapla was indeed a key work in the history of early Christianity. Its production reflected and influenced the centrality of Hebrew as the authoritative original language text for the Old Testament, by which Greek translation of it were to be measured. This would, in turn, influence Jerome in his translation of the Hebrew Bible into Latin, and this view would eventually influence the Protestant Reformers who saw Hebrew as the immediately inspired language for the Old Testament.

JTR

Eusebius, EH.6.13-15: Clement of Alexandria and Origen

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 13-15. Listen here.

Notes and Commentary:

These chapters focus on Clement of Alexandria, teacher of Origen, and on Clement’s writings.

Chapter 13 gives an overview of the writings of Clement, student of Pantaenus.

His chief works are listed as:

Stromateis. Note: J. E. L. Oulton says this term came from “the striped bag in which slaves rolled up the bedclothes.” It came to refer to a “patchwork” or collection of miscellanies. Works by this title were also produced by Plutarch and Origen.

Hypotyposeis. Interpretations of Scripture and tradition.

Exhortation to the Greeks.

Paedogagus.

Who is the Rich Man that is being Saved?

On the Pascha.

On Fasting.

On Slander.

Exhortation to Endurance, or To the Recently Baptized.

The Ecclesiastical Canon, or Against the Judaizers.

Turning to the Stromateis, Eusebius points out that it includes references to the disputed works (the antilegomenoi). He includes in this works both apocryphal (the Wisdom of Solomon, Sirach, Barnabas, and 1 Clement) and canonical (Hebrews and Jude).

In On the Pascha, Clement made reference to traditions “from the elders of olden times”, including Melito and Irenaeus.

Chapter 14 begins with a description of the content of the Hypotyposeis, noting that here also Clement addressed the disputed works (the antilegomenoi), listing both apocryphal (Barnabas and the Apocalypse of Peter) and canonical works (Jude and the Catholic epistles).

Special attention is given to Hebrews. Clement says it was written by Paul in Hebrew and Luke translated it for the Greeks, as is evident by its similarity in style to Acts. He adds that Paul’s name was not attached to the work, since the Jews had great prejudice and suspicion against Paul. He adds that Paul did not add his name also out of modesty, since he was primarily an apostle to the Gentiles.

Also, in this work, Clement discusses the order of the Gospels. He says that the first Gospels written were those with genealogies (Matthew and Luke). Mark then wrote his Gospel based on Peter’s preaching in Rome. Finally, John wrote his “spiritual Gospel”, urged by his disciples, aware that “the outward facts” had been set down in the other Gospels.

A letter from Alexander to Origen is cited mentioning both Pantaenus and Clement.

It is then noted that Adamantius (Origen) had visited Rome during the time of Zephyrinus, before returning to Alexandria, to serve under the bishop Demetrius.

Chapter 15 describes how Origen was committed to doctrinal study, especially to Scripture and teaching. When overwhelmed with students, he made his pupil Heraclas his assistant, with Heraclas teaching the beginning students and Origen the more experienced.

Conclusion:

These chapters provide a useful survey of Clement of Alexandria and especially his insights into Scripture and canon. It also shows his influence on Origen, fueling his particular interest in the study of Scripture.

JTR

Eusebius, EH.6.9-11: Narcissus and Alexander

Image: Arial view of modern Jerusalem

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 9-11. Listen here.

Notes and Commentary:

These chapters focus on Narcissus, bishop of Jerusalem, and his successor Alexander.

Chapter 9 begins with an account of a supposed miracle performed by Narcissus during the Pascha when water was turned into oil (cf. Christ’s turning water into wine in John 2).

It proceeds to tell of opposition to Narcissus, which included slanderous charges against him. An anecdote is relayed about three accusers who swore that if what they were saying about him was false, they might, each in turn, be destroyed by fire, be wasted by disease, and be blinded.

Though supported by the faithful Narcissus withdrew to the desert for solitude.

The three accusers were recompensed by “the great eye of Justice.” The first was burned to death with his family in a house-fire. The second contracted a disease that covered him head to toe. The third, seeing what had happened to the first two repented, but then cried so profusely that he was blinded.

Chapter 10 relays that during Narcissus’s retreat to the desert he was succeeded as bishop by Dius, then Germanion, and then Gordius.

When he remerged from seclusion, he was once more appointed “the presidency [epi tēn prostasin]” by the brethren.

Chapter 11 records how that in his old age, Narcissus was joined by Alexander in a joint ministry with him. Alexander was summoned to this duty “by a revelation” which came to him at night, while in Cappadocia. Those in Jerusalem received the same revelation.

A letter, which Eusebius claims is still extant, from Alexander to one named Antinoites which mentions that Narcissus was around this time 116 years old.

Attention then shifts from Jerusalem to Antioch. In Antioch, Serapion was succeeded by Asclepiades, as cited in another letter by Alexander, this one addressed to the church at Antioch, and delivered by the hand of Clement of Alexandria.

Conclusion:

These chapters focus on the ministry of Narcissus and Alexander and the extra-ordinary events associated with them. This focus likely comes in the midst of the discussion of the life and ministry of Origen given Alexander’s role in the appointment of Origen to the office of presbyter. As frequently seen in Eusebius, the proper succession of bishops and the piety and faithfulness of the bishops in Jerusalem and Antioch is stressed.

JTR

Eusebius, EH.6.6-8: Origen's Notorious "Rash Act"

Image: Manuscript representation of Origen, c. 1160.

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 6-8. Listen here.

Notes and Commentary:

These chapters continue the account of the life of Origen.

Chapter 6 provides brief mention of Orgien’s teacher, Clement of Alexandria, who had succeeded Pantaenus.

Chapter 7 makes reference to another notable writer of the Severan period, a certain Judas, who wrote a discourse on the book of Revelation. Eusebius notes that Judas anticipated the coming of the Antichrist, in light of the persecutions the church was enduring.

Chapter 8 is more extensive. It provides an account of a notable “rash act” undertaken by Origen, that sprang from “an immature and youthful mind.” He took Christ’s comments that there are those who make themselves eunuchs for the sake of the kingdom (Matt 19:12) “in too literal and extreme a sense” and apparently emasculated himself.

He is said to have done this out of faith and self-control and to avoid any hint of scandal in his instruction of women.

Origen had attempted to hide this act from others, but it became known to his pupils.

Eusebius reports that Demetrius, the bishop of Alexandria, at first approved of Origen’s zeal and sincerity. Later, however, when he did not approve of Origen’s appointment as an elder by the bishops in Caesarea and Jerusalem, Demetrius described it as a “monstrous” deed and a “grave scandal.”

Turning to transitions, Eusebius notes that Severus was succeeded by his son Antoninus as emperor, and, in the Jerusalem church, Alexander was made bishop alongside Narcissus, while Narcissus still lived.

Conclusion:

This section provides one of the most colorful and oft repeated anecdotes about Origen: his youthful “rash act.” Modern historians have raised questions about the anecdote’s historicity. Even Eusebius notes that the story was only circulated in opposition to Origen’s appointment as a presbyter. At the least, it is consistent with the presentation of Origen in Eusebius as a rigorous and zealous ascetic.

JTR

Eusebius, EH.6.4-5: Origen and the Alexandrian Martyrs

This is an occasional series of readings from and brief notes and commentary upon Eusebius of Caesarea’s The Ecclesiastical History: Book 6, chapters 4-5. Listen here.

Notes and Commentary:

These two chapters expand on the note at the end of 6:3, which referred to those instructed by Origen who suffered martyrdom.

Chapter 4 begins the list:

First, there was Plutarch, whom Origen himself had comforted on his way to death, risking his own life.

Second, Serenus, who  proved his faith “through fire.”

Third, Heraclitus, a catechumen.

Fourth, Hero, one newly baptized.

Both Heraclitus and Hero were beheaded.

Fifth, another man named Serenus, tortured and then beheaded.

Sixth Herais, a woman preparing for baptism, but who, Origen said, received “baptism by fire.”

Chapter 5 continues the list:

Seventh mentioned is Basilides. Basilides was a soldier who led “the famous” beautiful, virtuous, chaste, young Christian maid Potamiaena to her death. She was tortured by having boiling pitch slowly poured over her body. Then she and her mother, Marcella, were both “perfected by fire.”

Basilides testified that three days after her martyrdom, Potamiaena appeared to him, wreathing his head with a crown. Thereafter he confessed himself a Christian and was beheaded.

Conclusion:

These chapters continue both the admiring presentation of Origen and the glory of the martyrs. Origen’s distinction is demonstrated, in part, by the zeal he instilled in his students for faithful in martyrdom. The conversion of Basilides offers an early trope of the persecutor, who is converted by the witness of the martyr (going back perhaps even to NT itself and the conversion of Saul, as a persecutor of the church, in Acts 9).

JTR