335:, but other monastic communities prioritized asceticism in prayer, emphasizing fasting, labors, and vigils. Some Origenist monks in Palestine, referred to by their enemies as "Isochristoi" (meaning "those who would assume equality with Christ"), emphasized Origen's teaching of the pre-existence of souls and held that all souls were originally equal to Christ's and would become equal again at the end of time. Another faction of Origenists in the same region instead insisted that Christ was the "leader of many brethren", as the first-created being. This faction was more moderate and they were referred to by their opponents as "Protoktistoi" ("First Createds"). Both factions accused the other of heresy and other Christians accused both of them of heresy.
312:
405:, nor does it appear in the version of the conciliar proceedings that was eventually signed by Pope Vigillius, a long time afterwards. These discrepancies may indicate that Origen's name may have been retrospectively inserted into the text after the Council. Some authorities believe these anathemata belong to an earlier local synod. Even if Origen's name did appear in the original text of the anathema, the teachings attributed to Origen that are condemned in the anathema were actually the ideas of later Origenists, which had very little grounding in anything Origen himself had actually written. In fact, Popes Vigilius (537–555),
158:
196:(376), compiling a list of teachings Origen had espoused that Epiphanius regarded as heretical. Epiphanius's treatises portray Origen as an originally orthodox Christian who had been corrupted and turned into a heretic by the evils of "Greek education". Epiphanius particularly objected to Origen's Subordinationism, his "excessive" use of allegorical hermeneutic, and his habit of proposing ideas about the Bible "speculatively, as exercises" rather than "dogmatically".
227:. John once again denied this request. By 395, Jerome had allied himself with the anti-Origenists and begged John of Jerusalem to condemn Origen, a plea which John once again refused. Epiphanius launched a campaign against John, openly preaching that John was an Origenist deviant. He successfully persuaded Jerome to break communion with John and ordained Jerome's brother Paulinianus as a priest in defiance of John's authority.
234:. Rufinus was convinced that Origen's original treatise had been interpolated by heretics and that these interpolations were the source of the heterodox teachings found in it. He therefore heavily modified Origen's text, omitting and altering any parts which disagreed with contemporary Christian orthodoxy. In the introduction to this translation, Rufinus mentioned that Jerome had studied under Origen's disciple
263:, in order to prevent a riot, Theophilus made a sudden about-face and began denouncing Origen. In the year 400, Theophilus summoned a council in Alexandria, which condemned Origen and all his followers as heretics for having taught that God was incorporeal, which they decreed contradicted the only true and orthodox position, which was that God had a literal, physical body resembling that of a human.
384:
Synod of
Constantinople in 543. It cites objectionable writings attributed to Origen, but all the writings referred to in it were actually written by Evagrius Ponticus. After the council officially opened, but while Pope Vigillius was still refusing to take part, Justinian presented the bishops with the problem of a text known as
383:
was still refusing to take part in it, despite
Justinian holding him hostage, the bishops at the council ratified an open letter which condemned Origen as the leader of the Isochristoi. The letter was not part of the official acts of the council and it more or less repeated the edict issued by the
331:. Although the Second Origenist Crisis is not nearly as well documented as the first, it seems to have primarily concerned the teachings of Origen's later followers, rather than anything Origen himself had actually written. Origen's disciple Evagrius Ponticus had advocated
203:
to condemn Origen as a heretic. John refused on the grounds that a person could not be retroactively condemned as a heretic after the person had already died. In 393, a monk named
Atarbius advanced a petition to have Origen and his writings to be censured.
360:
concluded that the
Isochristoi's teachings were heretical and, seeing Origen as the ultimate culprit behind the heresy, denounced Origen himself as a heretic as well. Emperor Justinian ordered for all of Origen's writings to be burned. In the west, the
258:
of 399, he denounced those who believed that God had a literal, human-like body, calling them illiterate "simple ones". A large mob of
Alexandrian monks who regarded God as anthropomorphic rioted in the streets. According to the church historian
223:
In 394, Epiphanius wrote to John of
Jerusalem, again asking for Origen to be condemned, insisting that Origen's writings denigrated human sexual reproduction and accusing him of having been an
136:. It is less well-documented than the first crisis and dealt more with the ideas of groups that had been influenced by Origen rather than with Origen's actual writings. It concluded with the
397:
and those associated with them. In the official text of the eleventh anathema, Origen is condemned as a
Christological heretic, but Origen's name does not appear at all in the
242:, in which he promised to translate every word exactly as it was written and lay bare Origen's heresies to the whole world. Jerome's translation has been lost in its entirety.
178:
The first
Origenist crisis began in the late fourth century AD, coinciding with the beginning of monasticism in Palestine. The first stirring of the controversy came from the
298:
in July of 403. Once John
Chrysostom had been deposed, Theophilus restored normal relations with the Origenist monks in Egypt and the first Origenist crisis came to an end.
440:
describes this condemnation as a deception to gain the confidence of the
Alexandrian monastic community, which vehemently upheld the teaching of an anthropomorphic Deity.
421:
and make no mention of Origenism or Universalism, nor spoke as if they knew of its condemnation—even though Gregory the Great was opposed to Universalism.
349:
212:
who had been ordained by John of Jerusalem and was a longtime admirer of Origen, rejected the petition outright. Rufinus's close friend and associate
291:
122:
144:
against Origen, although scholars dispute whether the anathema condemning Origen was actually issued by the Council or if it was added later.
1140:
1089:
1051:
1028:
1008:
886:
in New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol_ I, Aachen – Basilians at Christian Classics Ethereal Library
250:
In 399, the Origenist crisis reached Egypt. Theophilus of Alexandria was sympathetic to the supporters of Origen and the church historian,
162:
1041:
1099:
294:, granted the Tall Brothers asylum, a fact which Theophilus used to orchestrate John's condemnation and removal from his position at the
238:, implying that Jerome was a follower of Origen. Jerome was so incensed by this that he resolved to produce his own Latin translation of
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turned against him during the First Origenist Crisis. He nonetheless remained influenced by Origen's teachings for his entire life.
376:
137:
28:
367:, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned.
357:
328:
186:, who was determined to root out all heresies and refute them. Epiphanius attacked Origen in his anti-heretical treatises
348:. In 543 AD, Pelagius presented Justinian with documents, including a letter denouncing Origen written by Patriarch
56:
were two major theological controversies in early Christianity involving the teachings of followers of the third-century
200:
107:
157:
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402:
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conception of God, a view which Theophilus himself had previously vocally supported. The crisis concluded with
86:. It dealt with ideas discussed in some of Origen's writings that some members of the church hierarchy deemed
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83:
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216:, who had also studied Origen, however, came to agree with the petition. Around the same time,
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254:, records that he had openly preached the Origenist teaching that God was incorporeal. In his
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90:. Objections against Origen's writings and demands for his condemnation were first raised by
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410:
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126:
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79:
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406:
393:
The bishops drew up a list of anathemata against the heretical teachings contained within
287:
209:
118:
1101:
Cyril of Alexandria and the Nestorian Controversy: The Making of a Saint and of a Heretic
102:, who were both initially supporters of Origen's teachings. Origen's defenders included
414:
1153:
941:
380:
283:
129:
in 403 AD for harboring Origenist monks who had been banished from Alexandria.
344:
278:. In 402, Theophilus expelled Origenist monks from Egyptian monasteries (including
217:
270:
to sign the letter of the council, which primarily denounced the teachings of the
1132:
The Origenist Controversy: The Cultural Construction of an Early Christian Debate
1130:
132:
The Second Origenist Crisis occurred in the sixth century AD during the reign of
339:
327:
The Second Origenist Crisis occurred in the sixth century, during the height of
316:
266:
Theophilus labelled Origen himself as the "hydra of all heresies" and persuaded
133:
17:
970:
224:
57:
323:, denounced Origen as a heretic and ordered all of his writings to be burned.
113:
During the crisis, Theophilus issued a condemnation of Origen's incorporeal,
1104:, Oxford Early Christian Studies, Oxford, England: Oxford University Press,
981:
Harding, E. M. (2004), "Origenist Crises", in McGuckin, John Anthony (ed.),
862:
417:(590–604) were only aware that the Fifth Council specifically dealt with
192:
141:
985:, Louisville, Kentucky: Westminster John Knox Press, pp. 162–167,
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251:
230:
Meanwhile, in 397, Rufinus published a Latin translation of Origen's
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27:
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78:
The First Origenist Crisis began in the late fourth century AD in
26:
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to condemn the Isochristoi of heresy through Pelagius, the papal
798:
796:
1082:
Origen: The Bible and Philosophy in the Third-Century Church
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401:, the first draft of the anathemata issued by the imperial
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1135:. Princeton Legacy Library. Princeton University Press.
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170:. Although initially a student of Origen's teachings,
31:
Representation of Origen writing from a manuscript of
1066:, Louisville, Kentucky: Westminster John Knox Press,
1023:, Ann Arbor, Michigan: University of Michigan Press,
319:, shown here in a contemporary mosaic portrait from
569:
567:
1020:Epiphanius of Salamis: Imagining an Orthodox World
873:. Vol. 11. New York: Robert Appleton Company.
1001:Origen: Scholarship in the Service of the Church
286:", who were leaders of the Nitrian community.
884:Apocatastasis – §2. Opponents
390:, which attacked the Antiochene Christology.
8:
1003:, Oxford, England: Oxford University Press,
900:. Zurich: ABZ Verlag. pp. 71, 355–357.
358:domestic synod convened to address the issue
282:) and banished the four monks known as the "
220:introduced Origen's teachings to the West.
756:
356:and several anathemata against Origen. A
338:The Protoktistoi appealed to the Emperor
125:, being removed from his position at the
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1084:, Atlanta, Georgia: John Knox Press,
1046:, New York City, New York: Springer,
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637:
625:
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528:
507:
379:(the Fifth Ecumenical Council), when
375:In 553, during the early days of the
7:
352:, along with excerpts from Origen's
573:
208:, a priest at the monastery on the
140:in 553 AD possibly issuing an
45:Christian theological controversies
1063:The Westminster Handbook to Origen
983:The Westminster Handbook to Origen
25:
1043:Reincarnation as a Christian Hope
969:Chadwick, Henry (14 June 2017),
867:. In Herbermann, Charles (ed.).
377:Second Council of Constantinople
371:Second Council of Constantinople
138:Second Council of Constantinople
1060:McGuckin, John Anthony (2004),
1:
1080:Trigg, Joseph Wilson (1983),
201:John, the bishop of Jerusalem
65:
36:
944:: Paulist Press. p. 3.
864:"Origen and Origenism"
333:contemplative, noetic prayer
108:John II, Bishop of Jerusalem
292:Patriarch of Constantinople
123:Patriarch of Constantinople
1186:
1165:6th-century controversies
1160:4th-century controversies
999:Heine, Ronald E. (2010),
936:Greer, Rowan A. (1979).
896:Sträuli, Robert (1987).
861:Prat, Ferdinand (1911).
350:Mennas of Constantinople
100:Theophilus of Alexandria
975:Encyclopædia Britannica
898:Origenes der Diamantene
307:Beginning of the crisis
302:Second Origenist Crisis
240:On the First Principles
163:St. Jerome in His Study
54:Origenist controversies
1098:Wessel, Susan (2004),
1017:Kim, Young R. (2015),
324:
175:
148:First Origenist Crisis
94:and later taken up by
42:
870:Catholic Encyclopedia
438:Socrates Scholasticus
329:Byzantine monasticism
314:
261:Socrates Scholasticus
184:Epiphanius of Salamis
160:
92:Epiphanius of Salamis
30:
1127:Clark, Elizabeth Ann
168:Domenico Ghirlandaio
82:and later spread to
805:, pp. 165–166.
705:, pp. 164–165.
640:, pp. 248–249.
588:, pp. 249–250.
561:, pp. 163–164.
510:, pp. 252–253.
364:Decretum Gelasianum
354:On First Principles
232:On First Principles
115:non-anthropomorphic
419:The Three Chapters
395:The Three Chapters
387:The Three Chapters
325:
280:Isaac of the Cells
176:
43:
33:In numeros homilia
1142:978-1-4008-6311-2
1091:978-0-804-20945-8
1053:978-1-349-06094-8
1038:MacGregor, Geddes
1030:978-0-472-11954-7
1010:978-0-19-920908-8
790:, pp. 25–26.
771:, pp. 24–25.
415:Gregory the Great
276:Evagrius Ponticus
268:Pope Anastasius I
236:Didymus the Blind
206:Tyrannius Rufinus
199:Epiphanius asked
153:Palestinian phase
104:Tyrannius Rufinus
16:(Redirected from
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50:Origenist crises
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18:Origenist Crises
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1120:Further reading
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413:(579–590), and
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210:Mount of Olives
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119:John Chrysostom
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35:XXVII dated to
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846:, p. 166.
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757:MacGregor 1982
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742:, p. 165.
707:
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659:
657:, p. 125.
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630:
628:, p. 252.
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546:, p. 163.
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951:0-8091-2198-0
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942:New York City
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926:, p. 26.
925:
924:McGuckin 2004
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675:
674:McGuckin 2004
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962:Bibliography
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844:Harding 2004
803:Harding 2004
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740:Harding 2004
703:Harding 2004
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559:Harding 2004
544:Harding 2004
491:Harding 2004
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345:apocrisarius
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315:The Emperor
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218:John Cassian
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161:
131:
112:
77:
53:
49:
47:
32:
769:Wessel 2004
691:Wessel 2004
411:Pelagius II
409:(556–561),
340:Justinian I
317:Justinian I
166:(1480), by
134:Justinian I
60:theologian
58:Alexandrian
40: 1160
1154:Categories
655:Heine 2010
638:Trigg 1983
626:Trigg 1983
586:Trigg 1983
529:Trigg 1983
508:Trigg 1983
448:References
407:Pelagius I
190:(375) and
73: 253
71: – c.
69: 184
225:Encratite
188:Ancoratus
88:heretical
80:Palestine
1129:(2014).
1040:(1982),
971:"Origen"
574:Kim 2015
403:chancery
399:Homonoia
193:Panarion
142:anathema
321:Ravenna
252:Sozomen
182:bishop
180:Cyprian
1170:Origen
1139:
1108:
1088:
1070:
1050:
1027:
1007:
989:
948:
938:Origen
904:
290:, the
214:Jerome
172:Jerome
121:, the
96:Jerome
62:Origen
425:Notes
84:Egypt
1137:ISBN
1106:ISBN
1086:ISBN
1068:ISBN
1048:ISBN
1025:ISBN
1005:ISBN
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