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And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, "Do not examine, but believe… - Origen
" "And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, "Do not examine, but believe!" and, "Your faith will save you!" And he alleges that such also say, "The wisdom of this life is bad, but that foolishness is a good thing!" To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen?
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About Origen
Origenes (or Origen Adamantios; 184/185–253/254) was an Alexandrian theologian and Biblical scholar. He is considered one of the most distinguished of the early fathers of the Christian Church.
Also Known As
Native Name:
Ὠριγένης
Alternative Names:
Origenes
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Additional quotes by Origen
Suppose a man has gradually become skilled in the science or art, let us say, of geometry or medicine, up to the point of reaching perfection, having trained himself for a long time by instructions and exercises so as to acquire completely the knowledge of the aforesaid art. It could surely never happen that such a man should lie down to sleep with all this skill and wake up without it. It is not to the point to bring forward or take account here of accidents which happen through some injury or weakness, for these do not apply in the case we have proposed as an illustration. According to that, so long as the geometrician or doctor in question occupies himself in the studies and rational instructions relating to his art, a knowledge of the subject will remain with him. If, however, he loses interest in these exercises and neglects to work, then thtough this negligence ~is knowledge is gradually lost, a few derails at first, then more, and so on until after a long time the whole vanishes into oblivion and is utterly erased from his memory.
Nor is it at all wonderful if we maintain that the soul of Jesus is made one with so great a Son of God through the highest union with Him, being no longer in a state of separation from Him. For the sacred language of holy Scripture knows of other things also, which, although “dual” in their own nature, are considered to be, and really are, “one” in respect to one another. It is said of husband and wife, “They are no longer twain, but one flesh;” (Cf. Gen. ii. 24) and of the perfect man, and of him who is joined to the true Lord, Word, and Wisdom, and Truth, that “he who is joined to the Lord is one spirit.” (Cf. I Co. vi. 17) And if he who “is joined to the Lord is one spirit,” who has been joined to the Lord, the Very Word, and Wisdom, and Truth, and Righteousness, in a more intimate union, or even in a manner at all approaching to it than the soul of Jesus? And if this be so, then the soul of Jesus and God the Word—the first-born of every creature—are no longer two, (but one).
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And therefore, so far as we are concerned, the followers of Pythagoras, who abstain from all things that contain life may do as they please; only observe the different reason for abstaining from things that have life on the part of the Pythagoreans and our ascetics. For the former abstain on account of the fable about the transmigration of souls, as the poet says:—“And some one, lifting up his beloved son,Will slay him after prayer; O how foolish he!”We, however, when we do abstain, do so because “we keep under our body, and bring it into subjection,” (Cf. I Co. ix. 27) and desire “to mortify our members that are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence;” (Cf. Col. iii. 5) and we use every effort to “mortify the deeds of the flesh.” (Cf. Rom viii. 13)
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