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Origenism refers to a set of beliefs attributed to the Christian theologian Origen.[1] The main principles of Origenism include allegorical interpretation of scripture, pre-existence, and subordinationism.[2] Origen's thought was influenced by Philo the Jew, Platonism and Clement of Alexandria.[3][4][5][1]
Origen taught that creation is eternal, claiming that God created from eternity. He argued that God created four categories of intellectual beings: angels, luminaries, humans and demons.[2] He interpreted the book of Genesis allegorically and was influenced by Philo the Jew.[6]
Origen believed that the persons of the trinity are immaterial and that the Son is the Wisdom of God and subordinate to the Father, for Origen the Father has the highest rank over the other persons of the Trinity.[2][7]
Origen believed that the words of the scriptures have multiple meanings, arguing that some parts of the Bible would be unworthy of God if they would be taken only literally.[2]
Origen theorized that all rational beings benefit from the redemption, stating: "We think that the goodness of God, through the mediation of Christ, will bring all creatures to one and the same end", resulting in universal restoration.[2]
The main error[neutrality is disputed], according to Catholic doctrine, of Origenism includes denying the eternity of Hell "...by a general rehabilitation of the damned, including, apparently, Satan."[8] This error, while not considered a formal heresy, was condemned at a synod in 548 AD, which was subsequently confirmed by Pope Vigilius.[9]
Origen believed in the necessity of infant baptism.[2] Origen did not mention that the eucharist is a means of forgiveness.[10]
Eusebius also records 22 canonical books of the Hebrews given by Origen of Alexandria: The twenty-two books of the Hebrews are the following: That which is called by us Genesis; Exodus; Leviticus; Numbers; Jesus, the son of Nave (Joshua book); Judges and Ruth in one book; the First and Second of Kings (1 Samuel and 2 Samuel) in one; the Third and Fourth of Kings (1 Kings and 2 Kings) in one; of the Chronicles, the First and Second in one; Esdras (Ezra–Nehemiah) in one; the book of Psalms; the Proverbs of Solomon; Ecclesiastes; the Song of Songs; Isaiah; Jeremiah, with Lamentations and the epistle (of Jeremiah) in one; Daniel; Ezekiel; Job; Esther. And besides these there are the Maccabees.[11][12][13]
Some suspect that epistle of Jeremiah is interpolated to the canon list or also includes the book of Baruch.[13]
Origen refers to doubts about the author of the book of Hebrews but accepted it as inspired, he also refers to doubts concerning the canonicity of the Book of Wisdom and 2 Peter.[14][15][16]
Origen advocated for pacifism,[17] amillennialism,[18] perpetual virginity of Mary[19] and iconoclasm.[20][21]
Origenism influenced Rufinus,[22] Arius,[23] Jerome (although later wanting to condemn Origen),[24] Firmillian, Pamphilus, Eusebius,[25] Gregory of Nazianzus[26] and Athanasius of Alexandria.[27] Some have argued that iconoclasm was influenced by Origenism.[28] Origenism in Egypt was condemned by Theophilus and later by the anathemas of the second council of Constantinople.[29]
Origen failed to include the eucharist among the things that bring forgiveness of sin
It is strange that the apocryphal Epistle of Jeremiah is listed without any mention of the book of Baruch, which it followed. The Epistle was often subsumed under Baruch as a sixth chapter. Some scholars surmise that "the Epistle" here may refer to Baruch and the Epistle together. Others suspect that this is a later addition to the list.
Tertullian and Origen warned against the use of images in piety.
Clement of Alexandria and Origen opposed the use of images.
Florovsky to his celebrated suggestion that the roots of iconoclasm were Origenist