The Platonism and Neo-Platonism influence on Origen’s exegesis of the Bible
Eirini ARTEMI
Published in Rhythms, expressions and representations of the body
Keywords: Christian Platonist, Greek Philosophy, Neo-Platonism, Origen, Plato, Platonism, Plotinus, Proclus.
Origen is a Christian writer who knows very well not only the Bible and the Christian tradition until his day, but he has studied Greek philosophy and probably Greek literature. His knowledge of Greek philosophy and literature gives him an absolute privilege to deepen and enrich the meanings of the biblical language and terminology. Origen doesn’t adopt Greek philosophy without any critical thought. He accepts Platonism and Neo-Platonism ideas only if they were consistent with the church’s rule of faith. For him, the study of philosophy is understood as an exercise involving moral purification as well as intellectual training, as a necessary preparation for the study of Scripture. In this essay, we will show that Origen was a Christian Platonist, who accepts many things of Platonic philosophy and criticizes many others which do not belong to Plato but were expressed by some other philosophers as false Platonism ideas. Plotinus and Proclus showed a disliked view against Origen’s Christian writings, but they accepted his ideas concerning God and “the things”, deeming them raised by Greek philosophy. In Origen’s theological system, Neoplatonic features can be underlined. The knowledge of the Bible is for Origen the only truth, but Platonism and Neoplatonism provide a simpler and more natural explanation of the revelation of God.
The Rejection of the Epicurean Ideal of Pleasure in Late Antique Sources: Not Only Misunderstandings
Ilaria L. E. RAMELLI
Published in Pleasure in the Middle Ages
Keywords: Christian reception, Epicureanism, Gregory Nazianzen, Origen, Pleasure.
Epicureanism was seen by its opponents, both ‘pagan’ and Christian, as the philosophy of pleasure and atheism. From the theological point of view, the accusation of atheism was incorrect, since Epicurus and the Epicureans admitted of the existence of deities, and posited them as models of moral perfection, while denying their interest in human affairs, i.e. providence. This denial aimed at guaranteeing their imperturbability (ataraxia). From the ethical point of view, the ideal of pleasure (hēdonē), on which I shall concentrate here, was grossly misunderstood or distorted by the opponents of Epicureanism, who generally did not take into consideration the moderation, equilibrium, and serenity that the superior ‘catastematic pleasure’ (Epicurus’s real ideal of pleasure) involved. I shall analyse the attitude of late-antique sources, especially Christian, toward Epicureanism and its ethics. A great many of Usener’s and Arrighetti’s fragments of Epicurus indeed come from Christian late-antique authors, such as Clement, Origen, Eusebius, Lactantius, and Augustine, but other patristic authors should be added, such as Basil and Gregory of Nyssa. Even if patristic interest in Epicureanism is often critical, and sometimes imprecise or distorted, nevertheless it is tangible. I shall focus on the authors who make the most interesting use of Epicurean sources, particularly with respect to the ethical doctrine: Origen, Dionysius of Alexandria, Lactantius, Ambrose, Jerome and Augustine, Gregory Nyssen, and Nazianzen, the only one who really understood and praised Epicurus’s notion of hēdonē. I shall also argue that the fading away of the availability and use of good sources on Epicureanism, along with the disappearance of the Epicurean school itself, brought about an impoverishment in the understanding of, and hostility to, Epicurus and Epicureanism.
The School of Alexandria and the use of allegorical method by Origen of Alexandria
Eirini ARTEMI
Published in
Keywords: Allegory, Celsus, Neoplatonism, Origen, Platonism, School of Alexandria.
In this paper it will be examined the School of Alexandria. The latter was a great center of Christianity, for a span of five centuries, until the reign of Justinian (529 A.D.). In it, the first system of Christian theology was formed and the allegorical method of biblical exegesis was devised. The School of Alexandria adopted the allegorical interpretation of the Holy Scripture, believing that it hides the truth and at the same time reveals it. It hides the truth from the ignorant, whose eyes are blinded by sin and pride, hence they are prevented from the knowledge of the truth. Origen, one of the greatest Christian theologians employed the allegorical method of the interpretation of the Bible in the belief that he was explaining them, whereas he was exploiting them on behalf his own dogmatic teaching. He was accused of that by other fathers of the Christian Church but also by many heretics. Origen had to defend his exegetical method against the various attacks from heretics, from laymen the church and from Celsus who attacked the Christian writers because, being «ashamed of these things (which are written the Bible), they take refuge allegory». On the other hand, Origen was not a «pure» allegorist in that he has some place for literal interpretation as well. Finally, Origen’s basic commitments were to the Scriptures as the word of God, the church as the guardian of the tradition and the household of faith, and to Platonic metaphysics He thus wanted to hold both to his literally true Christian history, and to his spiritually true Platonism and Neoplatonism.
