Eusebius on Origen
Table of Contents
In this post I will be quoting excerpts from 4th century AD Church historian Eusebius’ Ecclesiastical History the very controversial apologist and theologian Origen. Eusebius mentions the story of Origen castrating himself and also sought to refute the charge of Origen being a heretic. All emphasis will be mine.
Chapter 1. The Persecution under Severus.
When Severus began to persecute the churches, glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebais according to their merit, and won crowns from God through their great patience under many tortures and every mode of death. Among these was Leonides, who was called the father of Origen, and who was beheaded while his son was still young. How remarkable the predilection of this son was for the Divine Word, in consequence of his father's instruction, it will not be amiss to state briefly, as his fame has been very greatly celebrated by many.
Chapter 2. The Training of Origen from Childhood.
1. Many things might be said in attempting to describe the life of the man while in school; but this subject alone would require a separate treatise. Nevertheless, for the present, abridging most things, we shall state a few facts concerning him as briefly as possible, gathering them from certain letters, and from the statement of persons still living who were acquainted with him.
2. What they report of Origen seems to me worthy of mention, even, so to speak, from his swathing-bands.
It was the tenth year of the reign of Severus, while Lætus was governor of Alexandria and the rest of Egypt, and Demetrius had lately received the episcopate of the parishes there, as successor of Julian.
3. As the flame of persecution had been kindled greatly, and multitudes had gained the crown of martyrdom, such desire for martyrdom seized the soul of Origen, although yet a boy, that he went close to danger, springing forward and rushing to the conflict in his eagerness.
4. And truly the termination of his life had been very near had not the divine and heavenly Providence, for the benefit of many, prevented his desire through the agency of his mother.
5. For, at first, entreating him, she begged him to have compassion on her motherly feelings toward him; but finding, that when he had learned that his father had been seized and imprisoned, he was set the more resolutely, and completely carried away with his zeal for martyrdom, she hid all his clothing, and thus compelled him to remain at home.
6. But, as there was nothing else that he could do, and his zeal beyond his age would not allow him to be quiet, he sent to his father an encouraging letter on martyrdom, in which he exhorted him, saying, Take heed not to change your mind on our account. This may be recorded as the first evidence of Origen's youthful wisdom and of his genuine love for piety.
7. For even then he had stored up no small resources in the words of the faith, having been trained in the Divine Scriptures from childhood. And he had not studied them with indifference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance.
8. First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day.
9. Nor was this irksome to the boy, but he was eager and diligent in these studies. And he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations. So that he puzzled his father with inquiries for the true meaning of the inspired Scriptures.
10. And his father rebuked him seemingly to his face, telling him not to search beyond his age, or further than the manifest meaning. But by himself he rejoiced greatly and thanked God, the author of all good, that he had deemed him worthy to be the father of such a child.
11. And they say that often, standing by the boy when asleep, he uncovered his breast as if the Divine Spirit were enshrined within it, and kissed it reverently; considering himself blessed in his goodly offspring. These and other things like them are related of Origen when a boy.
12. But when his father ended his life in martyrdom, he was left with his mother and six younger brothers when he was not quite seventeen years old.
13. And the property of his father being confiscated to the royal treasury, he and his family were in want of the necessaries of life. But he was deemed worthy of Divine care. And he found welcome and rest with a woman of great wealth, and distinguished in her manner of life and in other respects. She was treating with great honor a famous heretic then in Alexandria; who, however, was born in Antioch. He was with her as an adopted son, and she treated him with the greatest kindness.
14. But although Origen was under the necessity of associating with him, he nevertheless gave from this time on strong evidences of his orthodoxy in the faith. For when on account of the apparent skill in argument of Paul — for this was the man's name — a great multitude came to him, not only of heretics but also of our people, Origen could never be induced to join with him in prayer; for he held, although a boy, the rule of the Church, and abominated, as he somewhere expresses it, heretical teachings. Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age…
Chapter 4. The pupils of Origen that became Martyrs.
1. The first of these was Plutarch, who was mentioned just above. As he was led to death, the man of whom we are speaking being with him at the end of his life, came near being slain by his fellow citizens, as if he were the cause of his death. But the providence of God preserved him at this time also.
2. After Plutarch, the second martyr among the pupils of Origen was Serenus, who gave through fire a proof of the faith which he had received.
3. The third martyr from the same school was Heraclides, and after him the fourth was Hero. The former of these was as yet a catechumen, and the latter had but recently been baptized. Both of them were beheaded. After them, the fifth from the same school proclaimed as an athlete of piety was another Serenus, who, it is reported, was beheaded, after a long endurance of tortures. And of women, Herais died while yet a catechumen, receiving baptism by fire, as Origen himself somewhere says…
Chapter 6. Clement of Alexandria.
Clement having succeeded Pantænus, had charge at that time of the catechetical instruction in Alexandria, so that Origen also, while still a boy, was one of his pupils. In the first book of the work called Stromata, which Clement wrote, he gives a chronological table, bringing events down to the death of Commodus. So it is evident that that work was written during the reign of Severus, whose times we are now recording.
Chapter 7. The Writer, Judas.
At this time another writer, Judas, discoursing about the seventy weeks in Daniel, brings down the chronology to the tenth year of the reign of Severus. He thought that the coming of Antichrist, which was much talked about, was then near. So greatly did the agitation caused by the persecution of our people at this time disturb the minds of many.
Chapter 8. Origen's Daring Deed.
1. At this time while Origen was conducting catechetical instruction at Alexandria, a deed was done by him which evidenced an immature and youthful mind, but at the same time gave the highest proof of faith and continence. For he took the words, There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake, Matthew 19:12 in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal — for, although young, he met for the study of divine things with women as well as men, — he carried out in action the word of the Saviour.
2. He thought that this would not be known by many of his acquaintances. But it was impossible for him, though desiring to do so, to keep such an action secret.
3. When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction.
4. Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. But the bishops of Cesarea and Jerusalem, who were especially notable and distinguished among the bishops of Palestine, considering Origen worthy in the highest degree of the honor, ordained him a presbyter.
5. Thereupon his fame increased greatly, and his name became renowned everywhere, and he obtained no small reputation for virtue and wisdom. But Demetrius, having nothing else that he could say against him, save this deed of his boyhood, accused him bitterly, and dared to include with him in these accusations those who had raised him to the presbyterate.
6. These things, however, took place a little later. But at this time Origen continued fearlessly the instruction in divine things at Alexandria by day and night to all who came to him; devoting his entire leisure without cessation to divine studies and to his pupils.
7. Severus, having held the government for eighteen years, was succeeded by his son, Antoninus. Among those who had endured courageously the persecution of that time, and had been preserved by the Providence of God through the conflicts of confession, was Alexander, of whom we have spoken already as bishop of the church in Jerusalem. On account of his pre-eminence in the confession of Christ he was thought worthy of that bishopric, while Narcissus, his predecessor, was still living…
Chapter 16. Origen's Earnest Study of the Divine Scriptures.
1. So earnest and assiduous was Origen's research into the divine words that he learned the Hebrew language, and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. He investigated also the works of other translators of the Sacred Scriptures besides the Seventy. And in addition to the well-known translations of Aquila, Symmachus, and Theodotion, he discovered certain others which had been concealed from remote times — in what out-of-the-way corners I know not — and by his search he brought them to light.
2. Since he did not know the authors, he simply stated that he had found this one in Nicopolis near Actium and that one in some other place.
3. In the Hexapla of the Psalms, after the four prominent translations, he adds not only a fifth, but also a sixth and seventh. He states of one of these that he found it in a jar in Jericho in the time of Antoninus, the son of Severus.
4. Having collected all of these, he divided them into sections, and placed them opposite each other, with the Hebrew text itself. He thus left us the copies of the so-called Hexapla. He arranged also separately an edition of Aquila and Symmachus and Theodotion with the Septuagint, in the Tetrapla.
Chapter 17. The Translator Symmachus.
As to these translators it should be stated that Symmachus was an Ebionite. But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history. Commentaries of Symmachus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew. Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, who, he says, received the books by inheritance from Symmachus himself.
Chapter 18. Ambrose.
1. About this time Ambrose, who held the heresy of Valentinus, was convinced by Origen's presentation of the truth, and, as if his mind were illumined by light, he accepted the orthodox doctrine of the Church.
2. Many others also, drawn by the fame of Origen's learning, which resounded everywhere, came to him to make trial of his skill in sacred literature. And a great many heretics, and not a few of the most distinguished philosophers, studied under him diligently, receiving instruction from him not only in divine things, but also in secular philosophy.
3. For when he perceived that any persons had superior intelligence he instructed them also in philosophic branches — in geometry, arithmetic, and other preparatory studies — and then advanced to the systems of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves.
4. And he instructed many of the less learned in the common school branches, saying that these would be no small help to them in the study and understanding of the Divine Scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning…
Chapter 19. Circumstances Related of Origen.
1. The Greek philosophers of his age are witnesses to his proficiency in these subjects. We find frequent mention of him in their writings. Sometimes they dedicated their own works to him; again, they submitted their labors to him as a teacher for his judgment.
2. Why need we say these things when even Porphyry, who lived in Sicily in our own times and wrote books against us, attempting to traduce the Divine Scriptures by them, mentions those who have interpreted them; and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and calumniating their interpreters, attempting especially to slander Origen, whom he says he knew in his youth.
3. But truly, without knowing it, he commends the man; telling the truth about him in some cases where he could not do otherwise; but uttering falsehoods where he thinks he will not be detected. Sometimes he accuses him as a Christian; again he describes his proficiency in philosophic learning. But hear his own words:
4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says:
5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines.
6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his.
7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables.
8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chæremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.
9. These things are said by Porphyry in the third book of his work against the Christians. He speaks truly of the industry and learning of the man, but plainly utters a falsehood (for what will not an opposer of Christians do?) when he says that he went over from the Greeks, and that Ammonius fell from a life of piety into heathen customs.
10. For the doctrine of Christ was taught to Origen by his parents, as we have shown above. And Ammonius held the divine philosophy unshaken and unadulterated to the end of his life. His works yet extant show this, as he is celebrated among many for the writings which he has left. For example, the work entitled The Harmony of Moses and Jesus, and such others as are in the possession of the learned.
11. These things are sufficient to evince the slander of the false accuser, and also the proficiency of Origen in Grecian learning. He defends his diligence in this direction against some who blamed him for it, in a certain epistle, where he writes as follows:
12. When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth.
13. And in this we have followed Pantænus, who benefited many before our time by his thorough preparation in such things, and also Heraclas, who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects.
14. And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment; and he continues the earnest investigation of Greek works. He says these things in defending himself for his study of Grecian literature.
15. About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview. Being sent by them, he went to Arabia. And having in a short time accomplished the object of his visit, he returned to Alexandria…
Chapter 23. Origen's Zeal and his Elevation to the Presbyterate.
1. At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means.
2. For he dictated to more than seven amanuenses, who relieved each other at appointed times. And he employed no fewer copyists, besides girls who were skilled in elegant writing. For all these Ambrose furnished the necessary expense in abundance, manifesting himself an inexpressible earnestness in diligence and zeal for the divine oracles, by which he especially pressed him on to the preparation of his commentaries.
3. While these things were in progress, Urbanus, who had been for eight years bishop of the Roman church, was succeeded by Pontianus, and Zebinus succeeded Philetus in Antioch.
4. At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Cæsarea by the bishops of that country. The matters that were agitated concerning him on this account, and the decisions on these matters by those who presided over the churches, besides the other works concerning the divine word which he published while in his prime, demand a separate treatise. We have written of them to some extent in the second book of the Defense which we have composed in his behalf…
Chapter 27. How the Bishops regarded Origen.
He was so earnestly affected toward Origen, that he urged him to come to that country for the benefit of the churches, and moreover he visited him in Judea, remaining with him for some time, for the sake of improvement in divine things. And Alexander, bishop of Jerusalem, and Theoctistus, bishop of Cæsarea, attended on him constantly, as their only teacher, and allowed him to expound the Divine Scriptures, and to perform the other duties pertaining to ecclesiastical discourse…
Chapter 32. The Commentaries which Origen composed in Cæsarea in Palestine.
1. About this time Origen prepared his Commentaries on Isaiah and on Ezekiel. Of the former there have come down to us thirty books, as far as the third part of Isaiah, to the vision of the beasts in the desert; on Ezekiel twenty-five books, which are all that he wrote on the whole prophet.
2. Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Cæsarea, he completed these also, ten books in number.
3. But why should we give in this history an accurate catalogue of the man's works, which would require a separate treatise? we have furnished this also in our narrative of the life of Pamphilus, a holy martyr of our own time. After showing how great the diligence of Pamphilus was in divine things, we give in that a catalogue of the library which he collected of the works of Origen and of other ecclesiastical writers. Whoever desires may learn readily from this which of Origen's works have reached us. But we must proceed now with our history…
Chapter 36. Other Works of Origen.
1. At this time, as the faith extended and our doctrine was proclaimed boldly before all, Origen, being, as they say, over sixty years old, and having gained great facility by his long practice, very properly permitted his public discourses to be taken down by stenographers, a thing which he had never before allowed.
2. He also at this time composed a work of eight books in answer to that entitled True Discourse, which had been written against us by Celsus the Epicurean, and the twenty-five books on the Gospel of Matthew, besides those on the Twelve Prophets, of which we have found only twenty-five.
3. There is extant also an epistle of his to the Emperor Philip, and another to Severa his wife, with several others to different persons. We have arranged in distinct books to the number of one hundred, so that they might be no longer scattered, as many of these as we have been able to collect, which have been preserved here and there by different persons.
4. He wrote also to Fabianus, bishop of Rome, and to many other rulers of the churches concerning his orthodoxy. You have examples of these in the eighth book of the Apology which we have written in his behalf. (Church History, Book VI)
Further Reading
Athanasius on Origen’s Christology (https://answeringislam.blog/athanasius-on-origens-christology/)
Origen on God’s Uncreated Firstborn Son (https://answeringislam.blog/origen-on-gods-uncreated-firstborn-son/)
Origen’s Trinitarianism Summarized (https://answeringislam.blog/origens-trinitarianism-summarized/)
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