OBI :GENES (ORIGEN), called adamantinos or chalchentezos—both epithets expressive of his firmness of purpose and iron assiduity—one of the most eminent of the early Christian writers, " the father of biblical criticism and exegesis in Christendom," was b. 185 A.D., at Alexandria, where his father, Leonidas, seems to have held some superior office in the church. Origenes received a most liberal education. While, on the one hand, he was initiated at an early age into Hellenic science and art, the teachings of Christianity were instilled into his mind by men like Pantwnus and Clemens ,of Alex andria. During the persecutions against the Christians, instituted by Sept. Seven's, his father died the death of a martyr, and Origenes, then 17 years of age, would have shared it of his own free will had not his mother, left unsupported with six children, prevented him. After a short time his zeal and erudition procured for him the office of catechist in the Alexandrian church; but no salary being affixed to it, lie was fain to dispose of his much-loved collection of classical authors for a daily stipend of four oboll (2d.) for several years. His wants were extremely limited, and his asceticism led him even to self-mutilation (in accordance with the view he took of Matt. xix. 12): an act for which he afterwards expressed the deepest sorrow, and which became a dangerous weapon in the hands of his antagonists. Not a few of his hearers being masters of Greek (Neopla, tonic) philosophy, Origenes, in order to ward off more successfully their attacks upon his doctrines, and to combat them on their own ground, applied himself particularly to this science, and Ammonius Saccas himself is said to have been his teacher. From this period also may De dated Origenes's transition from unconscious to conscious belief. He examined henceforth, with as little prejudice as possible, all the different systems of human speculations that came under his notice during the many journeys he undertook, proceeding on the principle "that we are not, under the pretense of piety, to pin our faith on that which is held by the multitude, and which therefore alone seems to stand •on high authority, but on that which results through examination and logical conclusions from established and admitted truths." This liberality of his mind and doctrines could not fail, on the one hand, to bring about many conversions to the faith, as lie taught it, both among "pagans" and "heretics." the latter chiefly of the gnostic sects; and on the other hand, to raise an outcry among less liberal professors and teachers of the faith, who had not been so successful in their labors. What gave the greatest offense in his teachings was his way of explaining, after the manner of the Midrash, known to him through the Jewish masters (from whom, at an advanced age, lie had also learnt Hebrew) allegorically and symbolically that which in the Scripture warred with the common human understanding, or seemed repugnant in manner or matter. Furthermore, while
upholding all the ethical portions of the Bible, he rejected a great deal of its supposed historical and legal contents for all purposes, save, perhaps, as starting-points for homi letics. "What edification," he says. "could we find in literally interpreting the story of Abraham's first telling Abimelech a lie, and then, with Sarah's consent, handing her over to him and prostituting her?" As to the discrepancies in the different gospels respecting the life of Christ, he says: " One of two only is possible. Either these things are true in a spiritual sense only, or as long as the discrepancies are not satis factorily explained away, we cannot believe in the gospels being dictated by the Holy Ghost, and redacted under the influence of his inspiration." In 211 lie went to Rome, but soon afterward, at the wish of bishop Demetrius, he returned to Alexandria, which, however, he was obliged to leave precipitately, and to seek refuge froin certain popular tumults in Palestine. Here the bishops received him with great honors, and desired him to institute public lectures, in which they themselves became hearers. Recalled the Alexandrian bishop, he was sent to Achaia to combat certain heresies that had broken out there. The wrath that had silently been gathering against him found its first vent when, in 228, the bishops assembled in Ctesa rea in Palestine consecrated him presbyter. The bishop of Alexandria took umbrage at this outrage, as he called it, on his authority. Two councils were convoked, and in 232, Origenes was deprived of his priestly office, and excommunicated, the principal heresy charged against him being his denial of eternal punishment. Yet the churches of the east remained faithful to him. Palestine, Arabia, Phenicia, and Achaia remained in constant communication with him; and men like Gregory Thaumaturgus (q.v.), Atheno. doros, and others remained or became his faithful disciples ever after, while the bishop of Cmsarea allowed him openly to expound the Scripture in his church. The persecu tions under Maximinus again forced him to seek refuge for two years in Cappadocia. Returning under Gordianus, he resumed his labors and journeys, until, when Decius ascended the throne, he was seized, imprisoned, and tortured for his faith. He did not survive his sufferings long, but died, in 254, at Tyre, where his tomb, near the high altar of the cathedral, was shown for many centuries, until it was destroyed during the Crusades.