Journal: Bibliotheca Sacra
Volume: BSAC 53:211 (Jul 1896)
Article: Origen And The Return To Greek Theology
Author: James. W. Falconer

BSac 53:211 (July 1896) p. 466

Origen And The Return To Greek Theology

Rev. James. W. Falconer

A FAVORITE advice given of late to younger students has been that they should consult the wise theologians of the East before completing their system. The Western authors have been worked out, it is said, and new treasures must be sought for in the works of Alexandria and Csesarea. The age of Nicaea is recommended as a fit period for study, while the Greek exegetes are extolled as the best interpreters of the New Testament language.

This cry, “Back to Greek theology,” renders timely a study of Origen, who maybe regarded as the most interesting figure in the Eastern section of the early church.

Such a study may well be prefaced by a glance at the state of contemporary spiritual and intellectual life. The spiritual tendency of the time was well marked, and manifested itself in the highest circles of society. Emperors were the patrons of religion. New faiths were admitted into the state on equal terms with the old worship. There were almost as many gods as men, and the feasts of the nation were far up in the hundreds. Deification became a frequent, although in some cases a doubtful, honor; as when Caracalla murdered his brother and then deified him, adding the words, “He may be a god as long as he is dead.”

If the existence of so many gods militated against the growing belief in monotheism, it was met by some such explanation as that of Neoplatonic allegory, by which these

BSac 53:211 (July 1896) p. 467

various religions, with their absurd traditions and immoralities, were compacted into a conglomerate. The age was also gradually coming to a consciousness of sin. A desire for purity was being evolved. The most coveted of appellations were pius and sanctus. “Between Cicero and Marcus Aurelius the world had passed from credulity to devotion.” All this found expression in the Mysteries, which about this time begin to absorb a great share of attention. The old philosophy had failed; and since men could not find God by means of the reason, they turned for help to the wildest forms of Eastern worship. They sought light from initiation. Thus we find Septimius Severus, as soon as his great victory is over, hastening to be admitted into the mysteries of Serapis. The most enlightened spirits of the age freely patronized these rites. In these mysteries the secrets of the world were said to be revealed. Future life, sin, expiation, redemption, spiritualism, were matters for instruction. Reville calls it, “Theology in action.” Men could see and take part in it. But, in spite of all its zeal, the age was shallow and without conviction. It was too tolerant to have much faith. It was weak in effort. Of Alexander Severus ...