Table Of ContentBIBLIOTHECA BIBLIOTHECA EPHEMERIDUM THEOLOGICARUM LOVANIENSIUM
EPHEMERIDUM THEOLOGICARUM LOVANIENSIUM
CCXLIV
EDITED BY THE BOARD OF
EPHEMERIDES THEOLOGICAE LOVANIENSES
J.-M. Auwers, L. Boeve, L. De Fleurquin, J. Famerée,
É. Gaziaux, A. Join-Lambert, L. Kenis, M. Lamberigts, O. Riaudel,
G. Van Belle, J. Verheyden
ORIGENIANA DECIMA
ORIGEN AS WRITER
EXECUTIVE EDITORS
J.-M. Auwers, J. Famerée, L. Kenis, Papers of the lOth International Origen Congress,
O. Riaudel, G. Van Belle, J. Verheyden
University School of Philosophy and Education "Ignatianum",
Krak6w, Pola nd
31 August - 4 September 2009
EDITORIAL STAFF
R. Corstjens - M. Lenoble
EDITEDBY
SYLWIA KACZMAREK - HENRYK PIETRAS
IN COLLABORATION WITH
ANDRZEJ DZIADOWIEC
UNIVERSITÉ CATHOLIQUE DE LOUVAIN KATHOLIEKE UNIVERSITEIT LEUVEN UITGEVERIJPEETERS
LOUVAIN-LA-NEUVE LEUVEN LEUVEN - PARIS - WALPOLE, MA
2011
PREFACE
),
( (
)
The papers published in the present volume were originally presented
/ during the Colloquium Origenianum Decimum on the subject "Origen
j as writer". The Colloquium was held in Krakow, Poland, between
31 August and 4 Septembel' 2009, at the Jesuit University of Philosophy
~) ( and Education "Ignatianum", and was organized jointly with WAM
/ Jesuit Publishing House in Krakow and Benedictine Abbey Tyniec. We
would like to take this oppOliunity to express our gratitude to aIl Collo-
quium participants, especially those who have kindly sent us their papers
for publication.
Sylwia KACZMAREK
Pontifical University of John Paul II in Krakow
Hemyk PIETRAS
University of Philosophy and Education "Ignatianum" in Krakow
Andrzej DZIADOWIEC
W AM Jesuit Publishing House in Kr"kow
A catalogue record for this book is available from the Library of Congress.
ISBN 978-90-429-2529-8
Dj2011j0602jl11
Ali rights reserved. Except in those cases expressly determined by law,
no part ofthis publication may be multiplied, saved in an automated data file
or made public in any way whatsoever
without the express prior written consent of the publishers.
© 2011 - Peeters, BondgenotenIaan 153, B-3000 Leuven (Belgium)
TABLE OF CONTENTS
PREFACE .............................................. VII
INTRODUCTION xv
INTRODUCTORY PAPERS
Lorenzo PERRONE (Università di Bologna)
Origenes pro domo sua: Self-Quotations and the (Re)construc-
tion of a Literary Œuvre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Antonio CACCIARI (Università di Bologna)
From Grammar to Theology: History of a Word. On OtaO''toÀiJ
and Related Terms in Origen and in the Origenian Tradition. . 39
I. THE LITERARY MILIEU OF ALEXANDRIA AND CAESAREA
PALESTINA IN ORIGEN'S TIME
Anna TZVETKoVA-GLASER (Wissenschaftlich-Theologisches Semi-
nar Heidelberg)
L'interprétation origénienne de Gen 2,8 et ses arrière-plans
rabbiniques ......................................... 63
Christian HENGSTERMANN (Westfalische Wilhelms-Universitat, Münster)
The Neoplatonism of Origen in the First Two Books of His
Commentmy on John ................................. 75
II. COMPLEXITY AND SCOPE OF ORIGEN'S WORK
Éric JUNOD (Université de Lausanne)
Du danger d'écrire, selon Origène 91
Gerald BOSTOCK (perth)
Satan - Origen's Forgotten Doctrine 109
III. HERMENEUTICS
Sébastien MORLET (Sorbonne, Paris)
Signaler l'accord des textes: Un trait caractéristique de l'exégèse
d'Origène et du commentarisme grec de l'époque impériale .. 127
x TABLE OF CONTENTS XI
TABLE OF CONTENTS
Christoph MARKS CHIES (Humboldt-Universitat zu Berlin) Agnès ALIAU-MILHAUD (Sorbonne, Paris)
Scholien bei Origenes und in der zeitgenossischen wissen- La réécriture au passif et ses enjeux dans le Commentaire sur
schaftlichen Kommentierung ........................... 147 Jean d'Origène. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 345
Chiara BARILLI (Università di Bologna)
Karin METZLER (Humboldt-Universitat zu Berlin)
L'infanzia in Origene: Passi scritturistici ed interpretazione.
Namensetymologien zur hebraischen Bibel bei Origenes 169
Alcune osservazioni .................................. 357
Michael Vlad NICULESCU (Bradley University)
Guido BENDINELLI (Facoltà Teologica dell'Emilia Romagna, Bologna)
Changing Moods: Origen's Understanding of Exegesis as a
Il matrimonio nel Commentario a Matteo di Origene . . . . . . .. 385
Spiritual Attunement to the Grief and the Joy of a Messianic
Teacher ............................................ 179 Charlotte KbCKERT (Ruprecht-Karls-Universitat Heidelberg)
Didymus the Blind and Origen as Commentators on Genesis:
Sebastian GULY (Cambridge)
A Comparison . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 407
The Salvation of the Devil and the Kingdom of God in Origen's
Letter to Certain Close Friends in Alexandria ............. 197 Patricia Andrea CINER (Universidad Catolica de Cuyo, Universidad
Nacional de San Juan, Al'gentina)
Matthew PEREIRA (Columbia University, New York)
Union mistica y osadia: 1mplicancias deI término ''WÂ,l!rr~Éov
From the Spoils of Egypt: An Analysis of Origen's Letter to
en el Comentario al Evangelio de Juan. . . . . . . . . . . . . . . . . .. 419
Gregory . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 221
Enrico CATTANEO (Napoli)
L'alleanza dei due re contro Gerusalemme (1s 7,1-9): Una
IV. APOLOGIES
pagina ol'igeniana .................................... 437
Leszek MISIARCZYK (Cardinal Wyszynski University, Warsaw)
Sylwia KACZMAREK (Pontifical Academy of Theology, Kl'akow)
The Influence of Justin Martyr on Origen's Argumentation in
. L'Exemplum di Paolo nel Commento alla Lettera ai Romani . 445
Contra Celsunz ..................................... . 251
Samuel FERNÂNDEZ (pontificia Universidad Catolica de Chile)
Johannes ARNOLD (Phil.-Theol. Hochschule, Sankt Georgen)
Verso la teologia trinitaria di Origene: Metafora e linguaggio
Unordnung, bedingt durch Hass? Origenes und die Struktur von
teologico .......................................... . 457
Celsus' Alethes Logos ................................ . 267
Franz Xaver RISCH (Berlin-Brandenburgische Akademie der
Antonio CASTELLANO (Università Pontificia Salesiana, Roma) Wissenschaften)
"Che significa il nome 'Logos' dato al Figlio di Dio?": Il titolo Die Prologe des Origenes zum Psalter ................... . 475
"Logos" e la polemica antimonarchiana nel Commento a
Barbara VILLANI (Berlin-Brandenburgische Akademie der Wissen-
Giovanni di Origene ................................. . 281
schaften)
Zur Psalmenauslegung des Origenes: Einige Beobachtungen am
V. COMMENTARIES, HOMILIES AND APOCRYPHA
Beispiel von Psalm 2 ................................ . 491
Olivier MUNNICH (Paris-Sorbonne)
Reinhart CEULEMANS (University of Leuven)
Le rôle de la citation dans l'écriture d'Origène: Étude des
Origène dans la catena Hauniensis sur le Cantique des canti-
ques .............................................. . 307 Homélies sur Jérémie ................................ . 507
Manabu AKlYAMA (Tsukuba University, Japan)
Agnès BASTIT-KALINOWSKA (Université de Metz)
La "figura" tipologica vera nelle Omelie di Origene su
De Paul à Origène: Étude de quelques phénomènes stylisti-
Ezechiele .......................................... . 539
ques 331
XII TABLE OF CONTENTS TABLE OF CONTENTS XIII
Henryk PIETRAS ("Ignatianum", Krak6w) Joseph VElŒEYDEN (University of Leuven)
L'apocrifo giudaico "Preghiera di Giuseppe" nell'interpretazione Origen in the Making: Reading between (and behind) the Lines
origeniana - CIo II.31.188-190 ......................... 545 of Eusebius' 'Live of Origen' (HE 6) .................... 713
Emico DAL COVOLO (Pontificia Università Lateranense)
VI. THE LANGUAGE OF ORIGEN Theia anagnosis / Lectio divina: Origene, Ambrogio, Agostino 727
Bernard POUDERON (Université François Rabelais Tours)
Giulio MASPERO (Pontifical University of the Holy Cross, Rome)
Les Lamentations de Jérémie et l'Exégèse sur l'âme (NEC II, 6)
Remarks on Origen's Analogies for the Holy Spirit ........ . 563
chez Origène et Olympiodore d'Alexandrie .............. . 733
Domenico P AZZINI (Vemcchio)
Figura simbolo legge linguistica nella prosa di Origene ..... . 579 Roland M. PANCERZ (WSD OFM, Kalwaria)
Didimo il Cieco e gli antropomorfismi biblici 751
Mariusz SZRAM (KUL Lublin)
La symbolique des nombres et le diable dans l'exégèse allégo- Monica TOBON (University College London)
rique alexandrine ................................... . 593 Evagrius as Writer: The Example of Eu/ogios 2's Discussion
of Xeniteia ......................................... . 765
Gilles DORIV AL (Aix-Marseille Université)
La forme littéraire des Hexaples d'Origène ............... . 601 Emanuela PRINZIVALLI ("La Sapienza", Roma)
A Rediscovered Author and Origen's Heritage: Didymus the
Andrea VILLANI (Georg-August-Universitat Gôttingen)
Uno sguardo d'insieme sulle prosopopee divine in Origene: Blind ............................................. . 779
Il Padre e il figlio a colloquio con l'uomo ............... . 615
Vladimir CVETKOVIC (University of St Andrews)
From Adamantius to Centaur: St Methodius of Olympus'
VIT. PHILOSOPHICAL SOURCES Critique of Origen ................................... . 791
Marie-Odile BOULNOIS (École Pratique des Hautes Études, Paris)
Ilaria L.E. RAMELLI (Università deI Sacro Cuore, Milano)
La diversité des nations et l'élection d'Israël: Y a-t-il une influ-
Origen's Doctrine of Apokatastasis: A Reassessment ...... . 649
ence du Contre Celse d'Origène sur le Contre les Galiléens de
Joseph S. O'LEARY (Sophia University, Tokio) Julien? ............................................ . 803
Biblical and Metaphysical in the Texture of Origen's Writing
Emiliano FIORI (Leiden)
(CIo II.175-192) .................................... . 671
The Impossibility of the Apokatastasis in Dionysius the Areo-
pagite ............................................. . 831
VIII. DISCIPLES AND FOLLOWERS OF ORIGEN
Dimitrios ZAGANAS (Sorbonne, Paris)
L'Exégèse vétérotestamentaire d'Origène et de Cyrille
Alfons FÜRST (Westfalische Wilhelms-Universitat, Münster)
Origen Losing His Text: The Fate of Origen as a WrÏter in d'Alexandrie: Continuité ou divergence? À propos de la typo-
Jerome's Latin Translation of the Homilies on Isaiah ....... 689 logie des personnages bibliques . . . . . . . . . . . . . . . . . . . . . . . .. 845
Jean-Marie AUWERs (Université catholique de Louvain) John T. SLOTEMAKER (Boston College)
Le Commentaire du Cantique des cantiques dans la traduction The Primity of the Father in Origen of Alexandria and Augustine
latine de Rufin et dans l'Épitomé de Procope. . . . . . . . . . . . .. 703 of Hippo: Beyond East and West ....................... 855
XIV TABLE OF CONTENTS
Uh'ich VOLP (Johannes Gutenberg-Universitat Mainz) INTRODUCTION
" ... for the fashion of this world passeth away": The Apo-
kritikos by Makarios Magnes - An Origenist's Defense of
Christian Eschatology? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 873 This volume con tains the proceedings of the tenth meeting of the inter-
national "Origeniana" conference which convenes every four years. As
Cordula BANDT (Berlin-Brandenburgische Akademie der Wissen-
usual, it was an occasion also to recall the beginnings and the names of
schaften)
sorne of the "founding fathers", chief among them being Henri Crouzel.
Reverberations of Origen's Exegesis of the Psalms in the Work
The first conference was held in Bari back in 1973. At that time, the
of Eusebius and Didymus . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 891
organizers did not yet anticipate any further development from their
Miroslaw MEJZNER (UKSW, Warszawa) meeting and merely called the volume from the conference proceedings
L'dooe; e l'oX,TJI.W.: La critica al concetto origeniano di risune- Origeniana, without an ordinal number.
zione nel contesto dell'escatologia intermedia nel De resurrec- The overall theme of the "Origeniana Decima" was "Origen as
tione di Metodio di Olimpo ............................ 907 writer", which dealt with the whole body of Origen's works from many
perspectives. This focus is well reflected in the present volume.
Vladimir BARANOV (Novosibirsk, Russia)
The present volume is divided into eight parts which are preceded by
"Condensing and Shaping the Flesh ... ": The Incarnation
two introductory papers by Lorenzo Penone and Antonio Cacciari, that
and the Instrumental Function of the Soul of Christ in the
introduce the reader into sorne of the secrets of Origen's writing tech-
Iconoclastic Christology . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 919
niques.
Piotr O. SCHOLZ (UMCS Lublin) The first part consists of two essays that deal with two intellectual
Griechisch oder Altiigyptisch?: Zur Frage nach den Wurzeln traditions that had a major influence on Origen. Anna Tzvetkova-Glaser
der theologischen Spekulationen des Origenes ............. 933 studies the influence of rabbinic exegetical tradition on Origen's inter-
pretation of Gen 2,8. Christian Hengstelmann focuses on Origen's Neo-
Jon F. DECHOW (pmiola Valley, CA)
platonism as this is found in his CommentaJy on John.
Pseudo-Jerome's Anti-Origenist Anathemas (ACO 1.5:4-5) 955
Pmi Two deals with the scope and complexity of Origen's oeuvre; it
also consists of two essays. Éric Junod shows how Origen himself per-
INDICES ceived the problem of writing. Gerald Bostock points out sorne of the
complexities of Origen's work on the basis of his doctrine on Satan.
SACRA SCRIPTURA . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 969
Part Three deals with aspects of hermeneutics. Sébastien Morlet com-
ORIGENIS OPERA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 983 pares Origen's exegesis with the broader exegetical work during his time.
Christoph Markschies studies the scholia to Origen's work within the
AUCTORES ANTIQUI ET MEDIAEVALES ......................... 1001
same intellectual tradition. Karin Metzler focuses on the etymology of
AUCTORESMODERNI ...................................... 1025 Hebrew names. Michael Nicolescu explores the links between exegesis
and spiritual readings. Sebastian Guly returns to the doctrine on Satan as
exposed in one particular letter. Finally, Matthew Pereira analyses the
allegorical reading on the spoils of Egypt in the Letter to Greg01y.
Pmi Four is given to the Apologies. Leszek Misiarczyk examines
Justin Martyr's influence on Origen's argumentation in the Contra
Ce/sumo Johannes Arnold deals with the structure of the same wode and
how to reconstruct Celsus' True Logos from Origen's replies. Antonio
Castellano studies the antimonarchian polemics in the CommentaJy on
John.
XVI INTRODUCTION INTRODUCTION XVII
As many as fifteen papers are included in the fifth paIt which deals the Commentmy on the Song of Sangs. Joseph Verheyden pays attention
with Origen's commentaries and homilies. Reinhart Ceulemans deals to the way Origen is presented by Eusebius in the sixth book of his
with the fragments of the commentary on Song of Songs retained in the Church Risto/y. Enrico dal Covolo studies the concept of lectio divina
catena Rauniensis. Agnès Bastit-Kalinowska pays attention to issues of in the exegesis of Origen, Ambrose and Augustine. BernaI'd Pouderon
style in Origen's commentaries and the influence of Paul's language. studies the legacy of Origen in the work of Olympiodoms of Alexandria.
Agnès Aliau-Milhaud focuses on the use of the passive mood in the Com- Roland Pancerz studies the use of anthropomorphisms in the work of
mentmy on John and the theological meaning it entails. Chiara Barilli Didymus the Blind. Monica Tobon studies the influence of Origen
studies several passages on children and infancy and the relationship on Evagrius. Emanuela Prinzivalli looks for the heritage of Origen in
between the literaI and the spiritual sense. Guido Bendinelli deals with Didymus. Vladimir Cvetkovic studies Methodius of Olympus' criticism
the passages on man'iage in the Commentmy on Matthew. Charlotte of Origen. Marie-Odile Boulnois looks for the possible influence
Kockert surveys the similarities and differences between the methods of of Origen's Contra Celsum on Julian the Apostate's Contra Galileos.
commenting upon the Book of Genesis by Origen and Didymus the Emiliano Fiori studies the fate of the apokatastasis theOl'Y in Dionysius
Blind. Patricia Andrea Ciner focuses her attention on the use of the word the Areopagite. Dimitrios Zaganas looks for indications of continuity and
'wÀllrrt"Éov in the first two books of the Commentmy on John. Enrico divergence with Origen in Cyril of Alexandria's exegesis of the Old
Cattaneo studies Origen's reading of Isa 7,1-9. Sylwia Kaczmarek deals Testament. John Slotemaker compaI'es Origen and Augustine's teaching
with the motif of Paul's exemplum in Origen's Commentmy on Romans. on the primity of the Father. Ulrich Volp deals with the reception of
Of a more theoretical character is the article by Samuel Fernândez about Origen's teaching on eschatology in Makarios Magnes. Cordula Bandt
the theologicallanguage in which Origen expressed himself on the topic looks for reverberations of Origen's exegesis on Psalms in the work of
of the Trinity. Franz Xaver Risch analyses Origen's prologues to the Eusebius and Didymus. Miroslaw Mejzner compares Origen and Metho-
Psalter and Barbara Villani deals with his exegetical method in interpret- dius on eschatology and resurrection. Vladimir BaI'anov traces the influ-
ing the Psalms. Olivier Munnich examines the use and function of bibli- ence of Origen into the iconoclastic controversy. Piotr Scholz looks for
cal citations in the Romilies on Jeremiah. Manabu Akiyama devotes his traces of Egyptian influences on Origen himself. Finally Jon Dechow
study to use of typology in the Ramifies on Ezekiel. Henryk Pietras stud- studies Pseudo-Jerome's anti-Origenist anathemas.
ies the place and significance of the quotations of the Jewish apocryphon As can be seen above, the spectmm of the topics dealt with in this
Joseph's prayer in the Commentmy on John. volume is a very broad one; and so is that of the provenance of the
The sixth part includes articles which study various aspects of Origen' s delegates. We hope that the publication of this volume will contribute
language. Giulio Maspero concentrates on the use of analogy. Domenico significantly to our knowledge of Origen's achievements and influence.
Pazzini writes about figures, symbols and language mIes. Mariusz Szram
demonstrates how Origen's allegoric exegesis makes use of numerical THEEDITORS
symbolism to refer to the devil. Gilles Dorival studies the difficult issue
of the literary fOlID of the Rexapla. Andrea Villani deals with Origen's
remarks on the language the Father and the Son use to communicate with
a human being.
Part Seven deals with the philosophical sources. Daria Ramelli looks
into possible sources of Origen's doctrine on the apokatastasis. Joseph
O'Leary focuses on the co-existence of biblical and metaphysical motifs
as illustrated in the Commentmy on John.
PaIt Eight, on the disciples and followers of Origen, is again a much
longer one with nineteen essays. Alfons Fürst looks for traces of Origen's
writing skills in Jerome's translations of the Ramifies on Isaiah. Jean-
Marie Auwers analyses Procopius' Epitome and Rufinus' translation of
INTRODUCTORY PAPERS
OR/GENES PRO DOMO SUA
SELF-QUOTATIONS AND THE (RE)CONSTRUCTION OF
A LITERARY ŒUVRE
I. ORIGEN AS A WRITER: SOME PRELIMINARY QUESTIONS
When dealing with Origen's literary output, it should not come as a
surprise if images connected to building happen to surge almost unavoid-
ably in our mind. 1 experienced this myself on several occasions and thus
1 came, for instance, to compare the double series of treatises in the Peri
archôn to an imposing Doppelbasilika and the huge enterprise of the
Commentary on John to the lighthouse of Alexandria, evoked at the
moment when Origen had just left his city for Caesarea and started anew
his exegesis1• It is precisely the preface to Book 6 of this commentary
that cOlToborates, more than anything else, our impressions since the
Alexandrian here, after recalling the example of Solomon and the Temple
building, goes on to view his opus as a 'house' that needs careful plan-
ning and assiduous work to assure its foundations and growth and reach
its successful completion2• As we know, the conflict with his fmmer
1. See respectively La parrhêsia di Mosè: L'argomentazione di Origene nel Trattato
sullibero arbitrio e il metodo delle quaestiones et responsiones, in L. PERRONE (ed.), Il
cuore indurito dei Faraone: Origene e il problema dei libero arbitrio, Genova, 1992,
31-64, p. 31; Les commentaires d'Origène sur Jean et Matthieu: Tradition, innovation
et système, in Proche-Orient Chrétien 51 (2001) 35-69, pp. 44-45. My penchant for asso-
ciating building metaphors to Origen's writings of course also extended to the Contra
Celsum and its polemic dialogue with Celsus' Alethès Logos. Here again 1 stressed "10
spazio imponente della sua costruzione letteraria: la voce di Celso continua a risuonare
attraverso le stanze, ora più ora mena ampie, che si susseguono via via nel grandioso
edificio eretto con il sua discorso dall'Alessandrino" (Fra silenzio e parola: Dall'apologia
alla testimonianza dei cristianesimo nel Contro Celso di Origene, in L'apologétique chré-
tienne gréco-latine à ['époque prénicénienne. Sept exposés suivis de discussions par
A WLOSOK, J.-Cl. FREDOUILLE, A VAN DEN HOEK, L. PERRONE, Ch. RIEDWEG, E. HECK,
AR. BIRLEY. Entretiens préparés par A WLOSOK et F. PASCHOUD et présidés par A WLOSOK,
avec la participation de M. ALEXANDRE et J.J. HERRMANN, Vandœuvres - Genève, 2005,
103-141, pp. 103-104).
2. CIo VI. 1.1-2: nàcru f.lÈv OiKiu, ms Evt f.l<lÀtcr'"CU cr'"CêppO'ta'"Cu KU'"CucrKêUUcr-
SllcrOf.lllVll, sv êùoiçt Kut vllvêf.liçt OiKOOOf.lêl'"CUt, ïvu f.ll] sf.l1tooiSll'"Cut '"Cl]V OIloucruv
1tfi1;tv àvuÀu~elV, 01tros OUVll'"Cat Kut '"Cotaû'"Cll yêvllcrSut rocr'"Cê U1tof.lelvut 1tÀllf.lf.lÛpUS
opf.ll]V Kut1tpocrpll1;tv 1tO'"Cuf.lou KUt ocru <j>IÀel Xêtf.lOOVOS cruf.I~uivov'"COS sÀIlYXêtv f.lÈv
'"Cà cruSpà '"Coov OiKOOOf.lllf.l(l'"Crov, OêtKVÛvut oÈ '"Cà '"Cl]V olKêiuv àpê'"Cl]V à1têtÀll<j>o'"CU
'"Coov KU'"CucrKêUUcrf.l(l'"Crov, 'E1;utpll'"CroS oÈ 1'] '"Coov '"Cfis àÀllSBiuS SêroPllf.l(l'"Crov OêK'"CtK~,
ÀoytKl] ms sv à1tUyyêÀiÇt Kut ypuf.lf.lucrtv OiKOOOf.li], '"CO'"Cê f.luÀtcr'"Cu OiKOOOf.lel'"Cut,
4 L.PERRONE
ORIGENES PRO DOMO SUA 5
bishop Demetrius hindered the prosecution of the commentary on the
leaving such texts for future readers, he has finally decided to take one
fourth gospel in a propitious atmosphere and inspired the embittered tone
step further and enter the arena of literacy5. The occurrence of the term
of these pages. Yet the ideal picture of the commentary as a 'rational
'struggle' (ÙYIDV), so typical of Origen's view of spiritual existence, sig-
building' called to ho st 'the contemplations of the truth' (ft TroV Tflç;
naIs a fundamental tum in bis life, wbich could be compared to another
; ùÎvllSëÎaç; SECOPll)lâTcov 8EKTtKij, ÎvoytKij ... otK0(0)lij) describes quite
crucial transition from the oral to the written word, i.e., the later decision
'aptly the challenges and the goals that Origen pursued throughout his
reported by Eusebius to authorize the transcription of bis homilies6•
work both as a teacher and as a writer.
About ten years later (231-232), and with an already remarkable set of
Origen' s apology for the forced interruption of bis commentary empha-
writings behind him, Origen betrays again his embarrassment towards the
sizes the importance of the written word with regard to his sponsor
written word in the fragmentary preface to Book 5 of the Commentmy
Ambrosius, who expected him "to build up in writing the tower of the
on John preserved in the Philokalia. Certainly, one has to reckon once
Gospel"3. His vocation as writer, however, does not seem to have been
more with the dialectical relationsbip between the Alexandrian and his
so immediate as we might be led to think considering the extraordinary
patronus, which was not devoid of tensions for the writer, as is shown
amount of his works. If we can rely on Nautin's chronological recon-
by the epithet of 'supervisor of works' (spy08tIDKTllÇ;) attributed to
struction of Origen's literary activity, we ought to admit that the Alex-
Ambrosius on this unique occasion, indirectly a less laudatory allusion
andrian took up writing relatively late in his life, that is towards the end
ta the Egyptian supervisors of the Israelites in the Exodus story. Never-
of his thlities, and not without overcoming an inner resistance of which
theless, the question raised by the growing literary output of Origen,
we can still find sorne traces4. As attested by the preface to the Com-
mentmy on Psalms 1-25, dated by Nautin to 222 and considered by hlin
5. Cf. CPs 1-25 Prol. (Epiph., Pan. 64.5-7), where Origen quotes a passage from
Origen's earliest work, the Alexandrian do es not conceal his reluctance Sextus' Sentences: Tauta os TjJ.llv Èv 1tpootJ.liep ÀÉÀEK'tat, Eiç J.lÉytcr'tov àyoova Kat
towards committing himself to writing. Until then, as the biograpbical oJ.loÀoyoUJ.lÉVcoç Û1tSP TjJ.làç Kat 'ttlV fiÇlV TjJ.lOOV àvayKaSoJ.lÉvotç ûrro 'tijç rroÀÀijç crou
<j>tÀ0J.laSEiaç Kat oucrcorroUJ.lÉvotç ûrro 'tijç XPT)cr'toTll'toÇ crou Kat 'tijç J.lE'tptO'tT)'toç,
testimony of Eusebius in the sixth book of the Ecclesiastical Histo/y also
tEpS 'AJ.l~pOcrtE, Ka'tEÀSatv. Kat on yE Èrrt rroÀù àVaOUOJ.lEVOv J.lE, otà ".,0 EiOévat 'tOV
implies, he had been first and foremost a master of the spoken word in Kivouvov où J.lOVOV WU ÀÉyElV rrEpt 'tOOV ayicov, à""à rroÀÀ<{} rrMov wu ypa<j>ElV Kat
the catechetical school of Alexandria and a biblical philologist, engaged 'tOlç J.lES' TjJ.làç Ka'taÀt1tatv, rrav1:Ooa1tooç Ka'tE1tÇLOCOV <j>tÀtKOOÇ Kat Ka'tà rrpo;porrT]V
SEO'tT)'tOÇ Eiç 'tOU1:O f]yayÉç J.lE, J.lap'tuç ficrT) J.lot rrpoç SEOV j.l~S' oÀO? 'tou ~WU,Kc:t
in establisbing a reliable edition of the Greek Old Testament. Now, in
rrEpt 'tOOV ûrrT)yopEUJ.lÉVCOV ÈçE'taSoJ.lBvep, rroia 'tE rrpoSÉcrEt WU1:O yE}EVT)'taL ~at 1tT)
reply to the 'charming' insistence of Ambrosius and in spite of the dan- J.lSv È1tt'turxaVOJ.lEV, 1tij OS f]'tot ~t~SOJ.lESa ~ta:O'tEPOV ~~}OKO~J.lEV n ~EYEt~.
ger, which according to Origen's own words is inherent not only in ÈÇtXVEucraJ.lEV OS 't0 yEypaJ.lJ.lBVOV, ou Ka'ta<j>poVOUVTEÇ 'tOU O'tE ÀEyEtÇ 1tEpt SEOU,
Kpivn Û1tO SEOU' KaÀooç EipT)J.lÉVOU, Kat wu 'rrEpt SEOU Kat 'tàÀT)Sîi MYEt~ Kivouvo~
speaking about 'holy things' but much more in writing about them, and
où J.ltKpOÇ'. àÇWUJ.lEV 'toivuv, ÈrrEt J.lT)OSV XCOptç SEOU KaÀov Bivat ouva'tat Kat
J.laÀtO"'ta VOT)crtç ypa<j>oov SEOrrvEucr'tCOV, orrcoç 't<{} SEp Kat ~1ta'tpt 'too~ oÀCOV ~tà 'tOU
KaÀooç crUVotKoOOj.IOUV1:OÇ 't<{} 1tpOSEJ.lÉVep Ûl aptO"'tov 'tOU1:O fipyov È7tt'tEÀatV 'tOU crco'tTjpoç TjJ.lOOv Kat àPXtEpBCOÇ yEVll'tOU ooSijvat TjJ.llV 1tpCO'tOV KaÀcoç ST)'tElV,~ È1tEt
Kat'tat W1Ç ST)WUcrlV È1tayyEÀia 'tOU EûpicrKElV' 'taxa OUOS 'tT]V àpXT]V Eiç ST)wu~'taç
SEOU, È1tàv yaÀT)vtasn 'tfi Û1tEpExoucrn 1taV'ta VOUV Eipi]vn XPCOJ.lÉVll Tj 'l'Uxi], 1tacrT)ç
'tapaxijç àÀÀo'tpWUJ.lÉVll Kat ouoaJ.looç KUJ.lawuJ.lBVll. 1 am not aware of any specifie ÀoytS0J.lÉVCOV 1tapà SE<{} 't<{} OÙX 6O<{} È1tt 'tOU'tO ~poïov't~v .(~rige~ refers agal~ to
investigation of the building imagery in Origen apart from its ecclesiologieal application: Sextus' passage in HEz 1.11: Confiteor libenter a sap/ente et ftdelz v/r~ d/ctam sentent/~m,
quam saepe suscipio: de Deo et vere dicere periculum est. Neque el/lm ea tantl/m pe/'lcu-
cf. F. LEDEGANG, Mysterium Ecclesiae: Images of the Church and Its Members in Origen,
losa Slll/t quae falsa de eo dicl/ntur, sed etiam quae vera sunt et non opportune proferun-
Leuven, 2001 (Ch. 4: "House and sanctuary", pp. 259-310); G. LOMlENTO, 01,,0<;,
tur dicenti periculum generant). For a discussion of this text, see A. MONACI CASTA,aNO,
oÎTwoof/~, oÎTwvof/fa: La Zingua della comlmione nel Commento a Giovanni di Origene,
in M. GIRARDI -M. MARIN (eds.), Origene e l'alessandrinismo cappadoce (III-IV secolo). Origene e Ambrogio: l'il/dipel/del/za dell'il/tellettuale e le pretese dei patrol/ato, 111 L.
Atti deI V Convegno deI Gruppo Italiano di Rieerca su Origene e la Tradizione Alessan- PERRoNE (ed.), Origel/ial/a Octava: Origen al/d tlze Alexandrial/ Traditi~n \B.E~, 164),
drina, Bari, 2002, 29-44. Leuven, 2003, 165-193, pp. 168-170. According to her, "un'assenza slgmfJcativa è l~
mancanza di ogni accenno - in questo come negli altri proemi - agli elementi formah
3. CIo VI.2.6: Tau'ta 0' TjJ.llv à1toÀoyoUJ.lÉvotç 1tpOç crB, tEpS 'AJ.l~pOcrtE, EïpT)'tat,
dell'opera; l'incapacità cui qui si allude riguarda la comprensione, non l'abilità espres-
È1tEt 'tOV EùayyEÀtKOV 1tUpyov Ka'tà 'ttlV ayiav crou 1tpO'tp01t11V Èv ypaJ.lJ.lacrlV
oiKoooJ.lijcrat SEÀi]craV'tEç È'I'T)<j>icraJ.lEV J.lSv KaSEcrSBvTEÇ 'ttlV oa1taVT)V, Et ëX0J.lEV siva" (p. 168). 1 share this conclusion, even though Origen's hint to his still inad~quate
Ëçtç, as we shall see later, could also imply a sense of inadequacy as far as the hterary
'tà 1tpOç à1tapncrJ.lov, ïva J.ltl ÈJ.l1tatsroJ.lESa Û1tO 'tOOV SECOpOUVTCOV Ka'taylVcocrKOJ.lEVOt
aspects are concerned. . . . .
roç SEJ.lÉÀWV J.lSV Ka'ta~aÀÀ6J.lEVot, ÈK'tEÀBcrat OS 'to ëpyov J.ltl OEOUVT)J.lBVOL
4. For the sake of commodity 1 refer to the chronologie al synopsis by P. NAUTIN, 6. Eusebius, HE VI.36.1. Consider here also the oplmon mamfested 111 FriCor 73
(pieri, 194) concerning the caution requested from the interpreter: Kivouvoç Bcrn 'tolç
Origène: Sa vie et son œuvre, Paris, 1977, pp. 409-412.
àvaywrocrKoucrw U1tÀooç à1to<j>aivEO"Sat, oJ.loicoç os Kat W1ç àKouoUcrlV.
