Origen, c.185-c.254, is generally considered the greatest theologian and biblical scholar of the early Eastern church.渊源， c.185 - c.254 ，被普遍认为是最伟大的神学家和圣经学者的早期东部教会。 He was probably born in Egypt, perhaps in Alexandria, to a Christian family.他大概出生在埃及，也许在亚历山德里亚，是一个基督教家庭。 His father died in the persecution of 202, and he himself narrowly escaped the same fate.他的父亲死于迫害的202 ，而他本人幸免遭遇同一命运。 At the age of 18, Origen was appointed to succeed Clement of Alexandria as head of the catechetical school of Alexandria, where he had been a student.在年满18岁的渊源被任命接替克莱门特亚历山大为团长的catechetical学校的亚历山大，在那里，他被一名学生。
Between 203 and 231, Origen attracted large numbers of students through his manner of life as much as through his teaching.与203和231 ，渊源，吸引了大批学生通过自己的方式生活，更通过他的教学。 According to Eusebius, he took the command in Matt.据尤西比乌斯，他担任指挥，在马特。 19:12 to mean that he should castrate himself. 19时12分，以表示他要阉割自己。 During this period Origen traveled widely and while in Palestine (c.215) was invited to preach by local bishops even though he was not ordained.在此期间走过的渊源和广泛的同时，在巴勒斯坦（ c.215 ）应邀到会宣讲，由当地主教，虽然他没有受戒。 Demetrius, bishop of Alexandria, regarded this activity as a breach of custom and discipline and ordered him to return to Alexandria. demetrius ，主教亚历山德里亚，把这项活动视为违反习俗和纪律，并命令他返回亚历山大。 The period following, from 218 to 230, was one of Origen's most productive as a writer.之后的一段时间，由218至230人，是一个渊源的最有生产力作为一个作家。
In 230 he returned to Palestine, where he was ordained priest by the bishops of Jerusalem and Caesarea. 230年，他返回巴勒斯坦，在那里他被祝圣司铎由主教在耶路撒冷和caesarea 。 Demetrius then excommunicated Origen, deprived him of his priesthood, and sent him into exile. demetrius然后驱逐渊源，他剥夺了他的神职工作，并派遣他流放。 Origen returned to the security of Caesarea (231), and there established a school of theology, over which he presided for 20 years.渊源回到安全caesarea （ 231 ） ，并成立了有一所学校的神学，在他所主持的20年的历史。 Among his students was Saint Gregory Thaumaturgus, whose Panegyric to Origen is an important source for the period.其中他的学生，是圣格雷戈里thaumaturgus ，其panegyric以渊源是一个重要的源泉时期。 Persecution was renewed in 250, and Origen was severely tortured.迫害的延续，在250名，与渊源是严刑拷打。 He died of the effects a few years later.他去世的影响，数年后的事。
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Origen attempted to synthesize Christian scriptural interpretation and belief with Greek philosophy, especially Neoplatonism and Stoicism.企图渊源极深，基督教圣经的解释和信仰与希腊哲学，尤其是neoplatonism生活俭朴。 His theology was an expression of Alexandrian reflection on the Trinity, and, prior to Saint Augustine, he was the most influential theologian of the church.他的神学，是一个表达亚历山大反思三位一体，以及之前向圣奥古斯丁，他是最有影响力的神学家的教会。 Some of Origen's ideas remained a source of controversy long after his death, and "Origenism" was condemned at the fifth ecumenical council in 553 (Council of Constantinople).有些渊源的想法仍是一个来源的争论，只要是在他死后， " origenism "谴责在第五次全基督教会在553 （会君士坦丁堡） 。 Origen is one of the best examples of early Christian mysticism: the highest good is to become as like God as possible through progressive illumination.渊源，是其中一个最好的例子，早期基督教神秘主义：最高良好，是成为像上帝尽可能透过渐进式照明。 Despite their sometimes controversial character, his writings helped to create a Christian theology that blended biblical and philosophical categories.尽管他们有时也会引起争议的性格，他的著作有助于创造一种基督教神学说，混纺圣经和哲学范畴。
Ross Mackenzie罗斯麦肯齐
Bibliography
参考书目
Bigg, Charles,
The Christian Platonists of Alexandria (1886; repr. 1970); Burghardt, WJ, et
al., eds., Origen, Prayer, Exhortation to Martyrdom (1954); Caspary, GE,
Politics and Exegesis: Origen and the Two Swords (1979); Chadwick, Henry, Early
Christian Thought and the Classical Tradition: Studies in Justin, Clement and
Origen (1966); Danielou, Jean, Origen, trans. bigg
，查尔斯，基督教platonists亚历山大（ 1886年; repr 。 1970年） ;道理， WJ通信公司，等人合编，渊源，祈祷，嘱咐要殉道（
1954年） ; caspary ，葛，政治和注释：渊源和两把剑（ 1979年） ;查德威克，亨利，早期基督教思想与古典传统：在研究的Justin
，克莱门特和渊源（ 1966 ） ; danielou让，渊源，跨。 by Walter Mitchell (1955); Drewery, B.,
Origen and the Doctrine of Grace (1960); Hanson, RPC, Origen's Doctrine of
Tradition (1954); Kannengiesser, C., ed., Origen of Alexandria
(1988).沃尔特米切尔（ 1955 ） ; drewery ，乙，渊源和学说的恩典（ 1960 ） ;汉森， RPC的渊源的学说的传统（
1954年） ;坎嫩吉塞尔，丙，海关，渊源的亚历山大（ 1988 ） 。
I. LIFE AND WORK OF ORIGEN一，生活和工作中的渊源
A. BIOGRAPHY答：传记
Origen, most modest of writers, hardly ever alludes to himself in his own works; but Eusebius has devoted to him almost the entire sixth book of "Ecclesiastical History".渊源，最谦虚的作家，几乎都提到了自己在他自己的作品，但尤西比乌斯花了他几乎全部的第六本书的"神国史观" 。 Eusebius was thoroughly acquainted with the life of his hero; he had collected a hundred of his letters; in collaboration with the martyr Pamphilus he had composed the "Apology for Origen"; he dwelt at Caesarea where Origen's library was preserved, and where his memory still lingered; if at times he may be thought somewhat partial, he is undoubtedly well informed.尤西比乌斯被彻底熟悉的生活，他的英雄，他已经收集了数百他的信件;协作烈士pamphilus他曾组成"道歉渊源" ，副部长白景富在caesarea那里渊源的图书馆被保存下来，并在他的记忆余悸仍存，如果有时他可能以为有点局部的，则是确定无疑的了解。 We find some details also in the "Farewell Address" of St. Gregory Thaumaturgus to his master, in the controversies of St. Jerome and Rufinus, in St. Epiphanius (Haeres., LXIV), and in Photius (Biblioth. Cod. 118).我们发现的一些细节问题还表现在"告别演说"圣格雷戈里thaumaturgus向他的主人，在争议过程中，圣杰罗姆和rufinus ，在圣epiphanius （ haeres. ， lxiv ） ，并在photius （ biblioth.鳕鱼118 ） 。
(1) Origen at Alexandria (185-232) （ 1 ）在渊源亚历山大（ 185-232 ）
Born in 185, Origen was barely seventeen when a bloody persecution of the Church of Alexandrian broke out.出生于185 ，是渊源勉强十七时，一场血腥的迫害教会的亚历山大发生了。 His father Leonides, who admired his precocious genius was charmed with his virtuous life, had given him an excellent literary education.他的父亲leonides ，谁佩服他早熟的天才，是魅力与他的善良的生命，给了他一个很好的文学教育。 When Leonides was cast into prison, Origen would fain have shared his lot, but being unable to carry out his resolution, as his mother had hidden his clothes, he wrote an ardent, enthusiastic letter to his father exhorting him to persevere courageously.当leonides投入监狱，将渊源fain都赞同他的很多，但目前无法进行他的决议案，因为他的母亲曾隐藏他的衣服，他写了殷切希望，热情的信给他的父亲劝告他坚持，勇敢。 When Leonides had won the martyr's crown and his fortune had been confiscated by the imperial authorities, the heroic child laboured to support himself, his mother, and his six younger brothers.当leonides赢得了烈士的皇冠和他的财富已被没收，由帝国当局，英雄子女辛劳，以支持自己，他的母亲和他的六个弟弟。 This he successfully accomplished by becoming a teacher, selling his manuscripts, and by the generous aid of a certain rich lady, who admired his talents.这他成功地完成了成为一名教师，推销自己的手稿，并慷慨援助的某一个丰富的夫人，他们仰慕他的才华。 He assumed, of his own accord, the direction of the catechetical school, on the withdrawal of Clement, and in the following year was confirmed in his office by the patriarch Demetrius (Eusebius, "Hist. eccl.", VI, ii; St. Jerome, "De viris illust.", liv).他就任后，深受感动，主动表示，该方向的catechetical学校，就撤回克莱门特，并在翌年被证实在他的办公室，由元老demetrius （尤西比乌斯"的历史。 eccl " ，六，二;圣。杰罗姆， "德viris illust " ， 54 ） 。 Origen's school, which was frequented by pagans, soon became a nursery of neophytes, confessors, and martyrs.渊源的学校，这是经常光顾的异教徒，很快就成了一个托儿所的neophytes ，师，和烈士们。 Among the latter were Plutarch, Serenus, Heraclides, Heron, another Serenus, and a female catechumen, Herais (Eusebius, "Hist. eccl.", VI, iv).其中后者普鲁塔克， serenus ，赫拉克利德，苍鹭，另一serenus ，和一名女catechumen ， herais （尤西比乌斯"的历史。 eccl " ，六，四） 。 He accompanied them to the scene of their victories encouraging them by his exhortations.他陪伴他们到现场，他们的胜利，并鼓励他们通过他的嘱托。 There is nothing more touching than this picture Eusebius has drawn of Origen's youth, so studious, disinterested, austere and pure, ardent and zealous even to indiscretion (VI, iii and vi).有没有什么更感人的比这个图片尤西比乌斯已制定的渊源的青年，所以好学，无私，过紧和纯洁性，热血和热心，甚至口误（六，三，六） 。 Thrust thus at so early an age into the teacher's chair, he recognized the necessity of completing his education.推力，因此在这么早的时代，到老师的椅子，他承认必须完成他的学业。 Frequenting the philosophic schools, especially that of Ammonius Saccas, he devoted himself to a study of the philosophers, particularly Plato and the Stoics.流连的哲学学校，尤其是ammonius saccas ，他毕生致力于研究的哲学家，尤其是柏拉图和stoics 。 In this he was but following the example of his predecessors Pantenus and Clement, and of Heracles, who was to succeed him.在此，他只不过是效法他的前任pantenus和克莱门特和赫拉克勒斯，谁是接替他。 Afterwards, when the latter shared his labours in the catechetical school, he learned Hebrew, and communicated frequently with certain Jews who helped him to solve his difficulties.事后，当后者认同他的劳动力在catechetical学校，他学到希伯来语，并通报经常与某些犹太人谁帮他解决他的困难。
The course of his work at Alexandria was interrupted by five journeys.工作过程中，在亚历山德里亚工作被迫中断五年的征程。 About 213, under Pope Zephyrinus and the emperor Caracalla, he desired "to see the very ancient Church of Rome", but he did not remain there long (Eusebius, "Hist. eccl.", VI xiv).约213名，根据教宗zephyrinus和皇帝caracalla ，他的理想" ，看的非常古老的罗马教会" ，但他没有留长（尤西比乌斯"的历史。 eccl " ，六和十四） 。 Shortly afterwards he was invited to Arabia by the governor who was desirous of meeting him (VI, xix).不久之后，他被邀请到阿拉伯由总督的人，是希望他会面（六，十九） 。 It was probably in 215 or 216 when the persecution of Caracalla was raging in Egypt that he visited Palestine, where Theoctistus of Caesarea and Alexander of Jerusalem, invited him to preach though he was still a layman.它可能是在215或216 ，当迫害caracalla肆虐，在埃及，他访问了巴勒斯坦，那里theoctistus的caesarea和亚历山大的耶路撒冷，邀请他说教，但他仍然是一个门外汉。 Towards 218, it would appear, the empress Mammaea, mother of Alexander Severus, brought him to Antioch (VI, xxi).对218 ，这样看来，慈禧mammaea ，母亲的亚历山大塞维鲁，又带他到安提（六，二十一） 。 Finally, at a much later period, under Pontian of Rome and Zebinus of Antioch (Eusebius, VI, xxiii), he journeyed into Greece, passing through Caesarea where Theoctistus, Bishop of that city, assisted by Alexander, Bishop of Jerusalem, raised him to the priesthood.最后，在更晚时期，根据pontian的罗马和zebinus安提（尤西比乌斯，六，二十三）时，他旅到希腊，穿越caesarea那里theoctistus主教，即市，协助亚历山大主教在耶路撒冷，他提出以神职人员。 Demetrius, although he had given letters of recommendation to Origen, was very much offended by this ordination, which had taken place without his knowledge and, as he thought, in derogation of his rights. demetrius ，虽然他给了推荐信，向渊源，是十分得罪了这个工作，没有发生他的知识和，因为他的思想，减损了他的权利。 If Eusebius (VI, viii) is to be believed, he was envious of the increasing influence of his catechist.如果尤西比乌斯（六，八）是可信的，他羡慕不已的影响越来越大，他讲授。 So, on his return to Alexandria, Origen soon perceived that his bishop was rather unfriendly towards him.因此，他回到亚历山大，很快渊源知觉，他的主教，是相当不友善的对他。 He yielded to the storm and quitted Egypt (231).他不屈服风暴，并辞去埃及（ 231 ） 。 The details of this affair were recorded by Eusebius in the lost second book of the "Apology for Origen"; according to Photius, who had read the work, two councils were held at Alexandria, one of which pronounced a decree of banishment against Origen while the other deposed him from the priesthood (Biblioth. cod. 118).详情这件事已经记录了尤西比乌斯在失去了第二本书的"道歉渊源" ，据photius ，他阅读了工作，两局分别举行了亚历山大，其中突出的一项法令，流放反对而渊源其他被废黜他的神职人员（ biblioth.鳕鱼118段） 。 St. Jerome declares expressly that he was not condemned on a point of doctrine.圣杰罗姆声明明确表示，他不谴责，提出一个学说。
(2) Origen at Caesarea (232) （ 2 ）在渊源caesarea （ 232 ）
Expelled from Alexandria, Origen fixed his abode at Caesarea in Palestine (232), with his protector and friend Theoctistus, founded a new school there, and resumed his "Commentary on St. John" at the point where it had been interrupted.开除亚历山大，固定渊源，他的居留权，在caesarea在巴勒斯坦（ 232 ） ，以他的保护者和朋友theoctistus ，创立了新的学校，并恢复了他的"评圣约翰"的地步，它已经中断。 He was soon surrounded by pupils.他很快就被包围的学生。 The most distinguished of these, without doubt, was St. Gregory Thaumaturgus who, with his brother Apollodorus, attended Origen's lectures for five years and delivered on leaving him a celebrated "Farewell Address".最杰出的这些，无疑是圣格雷戈里thaumaturgus人，与他的弟弟apollodorus出席渊源的讲座为五年，并作了关于离开他著名的"告别演说" 。 During the persecution of Maximinus (235-37) Origen visited his friend, St. Firmilian, Bishop of Caesarea in Cappadocia, who made him remain for a long period.在迫害maximinus （ 235-37 ）渊源参观了他的朋友，圣firmilian ，主教caesarea在Cappadocia的人，使他仍处于并将长期时期。 On this occasion he was hospitably entertained by a Christian lady of Caesarea, named Juliana, who had inherited the writing of Symmachus, the translator of the Old Testament (Palladius, "Hist. Laus.", 147).他这次是款待受理，由一个基督教圣母caesarea ，命名juliana ，他们继承了写作的马初斯，译者的旧约（ palladius ， "历史。 laus " ， 147 ） 。 The years following were devoted almost uninterruptedly to the composition of the "Commentaries".随后几年中，专门几乎不间断，以组成的"评" 。 Mention is made only of a few excursions to Holy Places, a journey to Athens (Eusebius, VI, xxxii), and two voyages to Arabia, one of which was undertaken for the conversion of Beryllus, a Patripassian (Eusebius, VI, xxxiii; St. Jerome, "De viris ill.", lx), the other to refute certain heretics who denied the Resurrection (Eusebius, "Hist. eccl.", VI, xxxvii).提的是，只有一个数的观光圣地，西游记雅典（尤西比乌斯，六，三十二） ，以及两个航次阿拉伯，其中之一是为转换beryllus ， patripassian （尤西比乌斯，六，三十三;圣杰罗姆， "德viris生病" ， LX ）号外，其他反驳某些异端者否认复活（尤西比乌斯"的历史。 eccl " ，六，三十七） 。 Age did not diminish his activities.年龄没有削弱他的活动。 He was over sixty when he wrote his "Contra Celsum" and his "Commentary on St. Matthew".他是超过六十时，他写道：他的"矛盾celsum " ，而他的"评圣马太" 。 The persecution of Decius (250) prevented him from continuing these works.迫害decius （ 250 ）阻止他继续进行这些工程。 Origen was imprisoned and barbarously tortured, but his courage was unshaken and from his prison he wrote letters breathing the spirit of the martyrs (Eusebius, "Hist. eccl.", VI, xxxix).渊源被囚禁和野蛮毒打，但他的勇气是不能动摇，并从他的监狱，他写信给呼吸英灵（尤西比乌斯"的历史。 eccl " ，第六，第39届） 。 He was still alive on the death of Decius (251), but only lingering on, and he died, probably, from the results of the sufferings endured during the persecution (253 or 254), at the age of sixty-nine (Eusebius, "Hist. eccl.", VII, i).他还活着就死decius （ 251 ） ，但只有徘徊，而他真的死了，或许，从结果的痛苦经历，在这场迫害（ 253或254 ） ，在年满69 （尤西比乌斯， "的历史。 eccl " ，七，一） 。 His last days were spent at Tyr, though his reason for retiring thither is unknown.他的最后的日子，花了酪氨酸，虽然他的理由卸任上去是未知之数。 He was buried with honour as a confessor of the Faith.他被安葬与荣幸作为一个忏悔的信念。 For a long time his sepulchre, behind the high-altar of the cathedral of Tyr, was visited by pilgrims.在相当长的时间，他的坟墓，背后的高坛大教堂的酪氨酸，所访的朝圣者。 Today, as nothing remains of this cathedral except a mass of ruins, the exact location of his tomb is unknown.今天，在无关的遗骸，这大教堂除了大规模的遗址，其确切位置，他的陵墓是未知之数。
B. WORKS乙工程
Very few authors were as fertile as Origen.极少数作者分别为肥沃作为渊源。 St. Epiphanius estimates at six thousand the number of his writings, counting separately, without doubt, the different books of a single work, his homilies, letters, and his smallest treatises (Haeres., LXIV, lxiii).圣epiphanius估计，在6000了他的一些著作，计票分开，毫无疑问，不同的书籍的一个单一的工作，他的颂歌，信件，以及他最小的论文（ haeres. ， lxiv ， LXIII ）号决议。 This figure, repeated by many ecclesiastical writers, seems greatly exaggerated.在这个数字中，一再通过许多教会作家，似乎大大夸大了。 St. Jerome assures us that the list of Origen's writings drawn up by St. Pamphilus did not contain even two thousand titles (Contra Rufin., II, xxii; III, xxiii); but this list was evidently incomplete.圣杰罗姆向我们保证，这一清单的渊源的著作制定了由圣pamphilus未载，甚至2000职称（矛盾rufin 。第一，二，二十二;三，二十三） ，但这份名单显然是不完整的。 Eusebius ("Hist. eccl.", VI, xxxii) had inserted it in his biography of St. Pamphilus and St. Jerome inserted it in a letter to Paula.尤西比乌斯（ "历史。 eccl " ，六，三十二）已插在他的传记圣pamphilus和圣杰罗姆插入它在给保拉。
(1) Exegetical Writings （ 1 ）训诂著作
Origen had devoted three kinds of works to the explanation of the Holy Scripture: commentaries, homilies, and scholia (St. Jerome, "Prologus interpret. homiliar. Orig. in Ezechiel").渊源已专门三种工程，以解释圣经：评颂歌，并scholia （圣杰罗姆， " prologus解释。 homiliar 。 orig 。 ezechiel " ） 。 The commentaries (tomoi libri, volumina) were a continuous and well-developed interpretation of the inspired text.该评论文章（ tomoi书， volumina ）是一个连续和发展良好的诠释激发的文本。 An idea of their magnitude may be formed from the fact that the words of St. John: "In the beginning was the Word", furnished material for a whole roll.一个想法，他们的规模可能会形成一个事实的话，圣约翰说： "在开始时是用" ，家具材料，为整个轧辊。 There remain in Greek only eight books of the "Commentary on St. Matthew", and nine books of the "Commentary on St. John"; in Latin an anonymous translation of the "Commentary on St. Matthew" beginning with chapter xvi, three books and a half of the "Commentary on the Canticle of Canticles" translated by Rufinus, and an abridgment of the "Commentary on the Epistles to the Romans" by the same translator.有留在希腊只有八个书籍的"评圣马太" ，以及九书籍的"评圣约翰" ，在拉丁语匿名翻译的"评圣马太"开始第十六章，三名书籍和一场半的"评上canticle的canticles "翻译rufinus ，以及一个abridgment的"评教会中，以入乡随俗" ，由同一个翻译。 The homilies (homiliai, homiliae, tractatus) were familiar discourses on texts of Scripture, often extemporary and recorded as well as possible by stenographers.该颂歌（ homiliai ， homiliae ， tractatus ）熟悉的话语对文本的经文，常常extemporary和记录以及可能由速记员。 The list is long and undoubtedly must have been longer if it be true that Origen, as St. Pamphilus declares in his "Apology" preached almost every day.这个名单很长，毫无疑问是必须已较长，如果它确实渊源，正如圣pamphilus申明，在他的"道歉"所宣扬的几乎每天都有。 There remain in Greek twenty-one (twenty on Jeremias and the celebrated homily on the witch of Endor); in Latin, one hundred and eighteen translated by Rufinus, seventy-eight translated by St. Jerome and some others of more of less doubtful authenticity, preserved in a collection of homilies.有留在希腊21 （ 20对jeremias和庆祝讲道对巫婆的endor ） ，在拉美， 118翻译rufinus ， 78译圣杰罗姆和一些其他的更不足真实性存疑，保存在收集的颂歌。 The twenty "Tractatus Origenis" recently discovered are not the work of Origen, though use has been made of his writings.第二十二" tractatus origenis "新近发现的，不是工作的渊源，虽然使用过他的著作。 Origen has been called the father of the homily; it was he who contributed most to popularize this species of literature in which are to be found so many instructive details on the customs of the primitive Church, its institutions, discipline, liturgy, and sacraments.渊源已被称为父亲的讲道，这是他最普及这一物种的文献中都可以找到这么多有启发性的细节对海关的原始教会，其机构，纪律，礼仪中，并圣礼。 The scholia (scholia, excerpta, commaticum interpretandi genus) were exegetical, philological, or historical notes, on words or passages of the Bible, like the annotations of the Alexandria grammarians on the profane writers.该scholia （ scholia ， excerpta ， commaticum interpretandi属） ，训诂，古籍，或历史记录，对文字或段落的圣经一样，说明该亚历山大语法就亵渎作家。 Except some few short fragments all of these have perished.除了一些短短的片段，所有这些都灭亡了。
Other Writings其他著作
We now possess only two of Origen's letters: one addressed to St. Gregory Thaumaturgus on the reading of Holy Scripture, the other to Julius Africanus on the Greek additions to the Book of Daniel.我们现在拥有的只有两个渊源的信件：一是给圣格雷戈里thaumaturgus就读的圣经外，其他以戏剧africanus对希腊增补为这本书的丹尼尔。 Two opuscula have been preserved entire in the original form; an excellent treatise "On Prayer" and an "Exhortation to Martyrdom", sent by Origen to his friend Ambrose, then a prisoner for the Faith.两个opuscula已保存整，在原来的版本;优秀论文"祈祷"和"告诫殉教" ，派出的渊源，以他的朋友，刘汉铨，那么囚犯为信仰。 Finally two large works have escaped the ravages of time: the "Contra Celsum" in the original text, and the "De principiis" in a Latin translation by Rufinus and in the citations of the "Philocalia" which might equal in contents one-sixth of the whole work.最后两个大型工程已经逃过劫难的时间： "矛盾celsum " ，在原文， "德principiis "在拉丁语翻译rufinus和引文的" philocalia " ，也很可能在平等的内容，其中第三十六的整个工作。 In the eight books of the "Contra Celsum" Origen follows his adversary point by point, refuting in detail each of his false imputations.在八年的书籍成了" Contra celsum "如下渊源，他的对手是逐点批驳，在每一个细节他假污名。 It is a model of reasoning, erudition, and honest polemic.这是一个模型的推理，博学，诚信的论战。 The "De principiis", composed at Alexandria, and which, it seems, got into the hands of the public before its completion, treated successively in its four books, allowing for numerous digressions, of: (a) God and the Trinity, (b) the world and its relation to God, (c) man and his free will, (d) Scripture, its inspiration and interpretation. "德principiis "组成，在亚历山德里亚，其中，似乎进入了手中的任前公示其完成，经过处理，先后在其4本书，让许多原来公布，包括： （一）上帝和三一， （ b ）世界及其与神， （三）人与他的自由意志， （四）经文，其灵感和解读。 Many other works of Origen have been entirely lost: for instance, the treatise in two books "On the Resurrection", a treatise "On Free Will", and ten books of "Miscellaneous Writings" (Stromateis).其他许多作品的渊源已完全丧失了：比如，伤寒，在两本书"复活" ，论文"论自由意志" ，以及十大图书的"杂项著作" （ stromateis ） 。 For Origen's critical work see HEXAPLA.为渊源的重要工作见hexapla 。
C. POSTHUMOUS INFLUENCE OF ORIGEN长追授影响的渊源
During his lifetime Origen by his writings, teaching, and intercourse exercised very great influence.在他的一生中所渊源，他的著作，教学，并有性交行使很大的影响。 St. Firmilian of Caesarea in Cappadocia, who regarded himself as his disciple, made him remain with him for a long period to profit by his learning (Eusebius, "Hist. eccl.", VI, xxvi; Palladius, "Hist. Laus.", 147).圣firmilian的caesarea在Cappadocia的，他们把自己作为他的弟子，使他仍然与他在相当长的时期，利润由他的学习（尤西比乌斯"的历史。 eccl " ，六，二十六; palladius ， "历史。 laus 。 " ， 147 ） 。 St. Alexander of Jerusalem his fellow pupil at the catechetical school was his intimate faithful friend (Eusebius, VI, xiv), as was Theoctistus of Caesarea in Palestine, who ordained him (Photius, cod. 118).圣亚历山大耶路撒冷的他的同胞瞳孔在catechetical学校是他的亲密忠实的朋友（尤西比乌斯，六，十四） ，因为被theoctistus的caesarea在巴勒斯坦，谁受戒他（ photius ，鳕鱼118段） 。 Beryllus of Bostra, whom he had won back from heresy, was deeply attached to him (Eusebius, VI, xxxiii; St. Jerome, "De viris ill.", lx). beryllus的bostra ，其中他赢了回来，从异端，是深受重视，他（尤西比乌斯，六，三十三;圣杰罗姆， "德viris生病" ， LX ）号决议。 St. Anatolus of Laodicea sang his praises in his "Carmen Paschale" (PG, X, 210).圣anatolus的劳迪西亚唱歌颂在他的"卡门paschale "公司（ PG ， X ，黑210 ） 。 The learned Julius Africanus consulted him, Origen's reply being extant (PG, XI, 41-85).学到的戏剧africanus请教，渊源的答复被现存公司（ PG ，十一， 41-85 ） 。 St. Hippolytus highly appreciated his talents (St. Jerome, "De viris ill.", lxi).圣hippolytus高度赞赏他的天才（圣杰罗姆， "德viris生病" ，在LXI ） 。 St. Dionysius, his pupil and successor in the catechetical school, when Patriarch of Alexandria, dedicated to him his treatise "On the Persecution" (Eusebius, VI, xlvi), and on learning of his death wrote a letter filled with his praises (Photius, cod. 232).圣狄奥尼修斯，他的瞳孔和接班人，在catechetical学校，当元老的亚历山德里亚，尽忠职守，以他的论文"关于迫害" （尤西比乌斯，六，四十六） ，并就学习他的死因写了一封信，充满了他的赞许（ photius ，鳕鱼232 ） 。 St. Gregory Thaumaturgus, who had been his pupil for five years at Caesarea, before leaving addressed to him his celebrated "Farewell Address" (PG, X, 1049-1104), an enthusiastic panegyric.圣格雷戈里thaumaturgus ，他一直是他的瞳孔为五年，在caesarea ，临走给他，他的著名的"告别演说"公司（ PG ，第十， 1049年至1104年） ，一名热心panegyric 。 There is no proof that Heracles, his disciple, colleague, and successor in the catechetical school, before being raised to the Patriarchate of Alexandria, wavered in his sworn friendship.有没有证据证明赫拉克勒斯，他的大弟子，同事，和继任者在catechetical学校，然后再提高至牧的亚历山德里亚，动摇，在他宣誓就职的友谊。 Origen's name was so highly esteemed that when there was a question of putting an end to a schism or rooting out a heresy, appeal was made to it.渊源的名字，他们是如此的高度评价时，有一个问题，是结束分裂或铲除邪教，作出以上呼吁给它。
After his death his reputation continued to spread.他死后，他的声誉继续蔓延。 St. Pamphilus, martyred in 307, composes with Eusebius an "Apology for Origen" in six books the first alone of which has been preserved in a Latin translation by Rufinus (PG, XVII, 541-616).圣pamphilus ，烈属，在307个，组合成与尤西比乌斯"道歉，为渊源" ，在六书的第一单，其中已被保存在拉丁语翻译rufinus公司（ PG ， 17 ， 541-616 ） 。 Origen had at that time many other apologists whose names are unknown to us (Photius, cod. 117 and 118).有渊源，在当时的其他许多支持者，他们的名字我们不知道（ photius ，鳕鱼117和118 ） 。 The directors of the catechetical school continued to walk in his footsteps.董事的catechetical学校继续走在他的脚步声。 Theognostus, in his "Hypotyposes", followed him even too closely, according to Photius (cod. 106), though his action was approved by St. Athanasius. theognostus ，在他的" hypotyposes " ，之后他甚至太密切，据photius （ cod. 106 ） ，虽然他的行动获得批准，由圣athanasius 。 Pierius was called by St. Jerome "Origenes junior" (De viris ill., lxxvi). pierius被称为圣杰罗姆" origenes少年" （德viris病患， lxxvi ） 。 Didymus the Blind composed a work to explain and justify the teaching of the "De principiis" (St. Jerome, "Adv. Rufin.", I, vi). didymus盲人组成的一个工作，以解释和交代，教学的"时点principiis " （圣杰罗姆， "副rufin " ，我，六） 。 St. Athanasius does not hesitate to cite him with praise (Epist. IV ad Serapion., 9 and 10) and points out that he must be interpreted generously (De decretis Nic., 27).圣athanasius它便毫不迟疑地举出他与赞美（ epist.四专案谢拉皮翁，第9和第10条） ，并指出，他必须解释慷慨（德decretis网卡， 27 ） 。
Nor was the admiration for the great Alexandrian less outside of Egypt.也不是钦佩，为维护社会政治稳定亚历山大少之外埃及。 St. Gregory of Nazianzus gave significant expression to his opinion (Suidas, "Lexicon", ed. Bernhardy, II, 1274: Origenes he panton hemon achone).圣格雷戈里的nazianzus了显着表达他的意见（苏达辞书， "词汇" ，教育署。 bernhardy ，二， 1274年： origenes他panton hemon achone ） 。 In collaboration with St. Basil, he had published, under the title "Philocalia", a volume of selections from the master.联同圣罗勒，他就已经出版，下标题" philocalia " ，这是一个量的选曲，从主人的关系。 In his "Panegyric on St. Gregory Thaumaturgus", St. Gregory of Nyssa called Origen the prince of Christian learning in the third century (PG, XLVI, 905).在他的" panegyric圣格雷戈里thaumaturgus " ，圣格雷戈里的nyssa所谓渊源王子的基督教学习，在第三世纪公司（ PG ，四十六， 905 ） 。 At Caesarea in Palestine the admiration of the learned for Origen became a passion.在caesarea在巴勒斯坦敬佩的教训，为渊源成了激情。 St. Pamphilus wrote his "Apology", Euzoius had his writings transcribed on parchment (St. Jerome, "De viris ill.", xciii).圣pamphilus写他的"道歉" ， euzoius了他的著作转录于羊皮纸（圣杰罗姆， "德viris生病" ， xciii ） 。 Eusebius catalogued them carefully and drew upon them largely.尤西比乌斯编目，他们仔细，并提请后，他们在很大程度上。 Nor were the Latins less enthusiastic than the Greeks.也没有人拉丁人并不特别热衷，希腊人。 According to St. Jerome, the principal Latin imitators of Origen are St. Eusebius of Verceil, St. Hilary of Poitiers, and St. Ambrose of Milan; St. Victorinus of Pettau had set them the example (St. Jerome, "Adv. Rufin.", I, ii; "Ad Augustin. Epist.", cxii, 20).据圣杰罗姆，主要拉丁语模仿的渊源是圣尤西比乌斯的verceil ，圣希拉里的普瓦捷，和圣刘汉铨米兰圣victorinus的pettau确定了它们的例子（圣杰罗姆， " ADV的。 rufin " ，一，二" ;专案奥古斯丁。 epist " ， cxii ， 20 ） 。 Origen's writings were so much drawn upon that the solitary of Bethlehem called it plagiarism, furta Latinarum.渊源的著作被这么多吸取这孤独的伯利恒，称这是抄袭，剽窃， furta latinarum 。 However, excepting Rufinus, who is practically only a translator, St. Jerome is perhaps the Latin writer who is most indebted to Origen.不过，除rufinus ，他几乎是唯一一个翻译，圣杰罗姆也许是拉美作家谁最感激渊源。 Before the Origenist controversies he willingly admitted this, and even afterwards, he did not entirely repudiate it; cf.前origenist争议，他心甘情愿地承认了这一点，即使事后，他并没有完全否定它;比照。 the prologues to his translations of Origen (Homilies on St. Luke, Jeremias, and Ezechiel, the Canticle of Canticles), and also the prefaces to his own "Commentaries" (on Micheas, the Epistles to the Galatians, and to the Ephesians etc.).该prologues他翻译的渊源（颂歌圣路加， jeremias ， ezechiel ， canticle的canticles ） ，也包括前言，以自己的"评论" （ micheas ，书信向加拉太书，并以弗所等） 。
Amidst these expressions of admiration and praise, a few discordant voices were heard.由于这些言论的钦佩和赞扬，有几个不和谐的声音被听到。 St. Methodius, bishop and martyr (311), had written several works against Origen, amongst others a treatise "On the Resurrection", of which St. Epiphanius cites a long extract (Haeres., LXVI, xii-lxii).圣methodius ，主教和烈士（ 311 ） ，曾写了数对工程渊源，其中包括对他人的论文"关于复活" ，其中圣epiphanius举了，只要提取物（ haeres. ， lxvi ，第十二lxii ） 。 St. Eustathius of Antioch, who died in exile about 337, criticized his allegorism (PG, XVIII, 613-673).圣欧斯塔修斯安提，死于流亡约337名，批评他的allegorism公司（ PG ， 18 ， 613-673 ） 。 St. Alexander of Alexandria, martyred in 311, also attacked him, if we are to credit Leontius of Byzantium and the emperor Justinian.圣亚历山大的亚历山大，烈属，在311 ，还袭击了他，如果我们要信用leontius的拜占庭和皇帝justinian 。 But his chief adversaries were the heretics, Sabellians, Arians, Pelagians, Nestorians, Apollinarists.但他的主要对手分别是异教徒， sabellians ， arians ， pelagians ， nestorians ， apollinarists 。
II.二。 ORIGENISM origenism
By this term is understood not so much Origen's theology and the body of his teachings, as a certain number of doctrines, rightly or wrongly attributed to him, and which by their novelty or their danger called forth at an early period a refutation from orthodox writers.由这个词的理解没有这么多渊源的神学和身体他的教诲，作为一定数量的学说，无论对或错归咎于他，这是由它们的新颖性或危险性，他们提出了所谓的一个前期驳从正统作家。 They are chiefly:它们主要是：
Allegorism in the interpretation of Scripture allegorism在解释经文
Subordination of the Divine Persons处于从属地位的神人
The theory of successive trials and a final restoration.该理论的连续试验，并最终恢复。
Before examining how far Origen is responsible for these theories, a word must be said of the directive principle of his theology.在审查多远渊源，是专门负责这些理论，一言应该说，该指令的原则，他的神学。
The Church and the Rule of Faith教会和法治的信念
In the preface to the "De principiis" Origen laid down a rule thus formulated in the translation of Rufinus: "Illa sola credenda est veritas quae in nullo ab ecclesiastica et apostolica discordat traditione".在序言中，以"德principiis "渊源订下了规则，因此制定了在翻译rufinus ： " illa索拉credenda预测VERITAS的quae在努洛抗体ecclesiastica等apostolica discordat traditione " 。 The same norm is expressed almost in equivalent terms n many other passages, eg, "non debemus credere nisi quemadmodum per successionem Ecclesiae Dei tradiderunt nobis (In Matt., ser. 46, Migne, XIII, 1667). In accordance with those principles Origen constantly appeals to ecclesiastical preaching, ecclesiastical teaching, and the ecclesiastical rule of faith (kanon). He accepts only four Canonical Gospels because tradition does not receive more; he admits the necessity of baptism of infants because it is in accordance with the practice of the Church founded on Apostolic tradition; he warns the interpreter of the Holy Scripture, not to rely on his own judgment, but "on the rule of the Church instituted by Christ". For, he adds, we have only two lights to guide us here below, Christ and the Church; the Church reflects faithfully the light received from Christ, as the moon reflects the rays of the sun. The distinctive mark of the Catholic is to belong to the Church, to depend on the Church outside of which there is no salvation; on the contrary, he who leaves the Church walks in darkness, he is a heretic. It is through the principle of authority that Origen is wont to unmask and combat doctrinal errors. It is the principle of authority, too, that he invokes when he enumerates the dogmas of faith. A man animated with such sentiments may have made mistakes, because he is human, but his disposition of mind is essentially Catholic and he does not deserve to be ranked among the promoters of heresy.同时范表示，几乎在当量n其他许多段落，例如， "非debemus credere的NiSi quemadmodum每successionem ecclesiae dei tradiderunt的意识（马特，丝氨酸46 ，米涅，十三， 1667年） 。根据这些原则渊源不断呼吁教会传道，教会教学，并教会统治的信仰（ kanon ） ，他只接受四个典型福音，因为传统，没有获得更多的，他也承认，有必要洗礼的婴儿，因为它是根据实践的教会成立于使徒传统;他警告口译员的圣经，而不是依靠自己的判断，但"对法治的教会是由基督的" 。他补充说，我们只有两个灯，以指导我们在这里下面，基督和教会;教会忠实地反映了光收到来自基督的，因为月亮反映了射线的太阳。鲜明的标志，天主教是属于教会，在很大程度上依赖于教堂外，其中有没有救赎;正好相反，他的人离开教会走在夜色中，他是一个邪教组织，它是通过原则的权威渊源是won't的揭露和打击学说上的错误，这是原则的权威，相信他引用时，他列举了教条的信仰而一名男子动画与这种情绪可能有错，因为他是人类，但他的处置态度基本上是天主教和他不值得被跻身推动者异端。
A. Scriptural Allegorism答：圣经allegorism
The principal passages on the inspiration, meaning, and interpretation of the Scriptures are preserved in Greek in the first fifteen chapters of the "Philocalia".主要通道上的启示，意义，并解释经文保存在希腊语中的第一个15个章节的" philocalia " 。 According to Origen, Scripture is inspired because it is the word and work of God.据渊源，经文中的灵感，因为它是一个字，天主的工程。 But, far from being an inert instrument, the inspired author has full possession of his faculties, he is conscious of what he is writing; he is physically free to deliver his message or not; he is not seized by a passing delirium like the pagan oracles, for bodily disorder, disturbance of the senses, momentary loss of reason are but so many proofs of the action of the evil spirit.但是，还远远没有一种惰性的手段，激发了作者已经完全拥有他的特长，他意识到了什么，他正在撰写他的身体是可以自由发表自己的信息，或不承认他是不是捡获及格谵妄像异教签，为身体障碍，干扰了理智，一时失去理智，但这么多的证据，该行动的恶灵。 Since Scripture is from God, it ought to have the distinctive characteristics of the Divine works: truth, unity, and fullness.自圣经是上帝，那就应该有明显的一个特征就是神的作品：真相，团结和丰满。 The word of God cannot possibly be untrue; hence no errors or contradictions can be admitted in Scripture (In Joan., X, iii).上帝的话是不可能不真实的，因此没有任何错误或矛盾，才能获准在经文（邓务滋女士，十，三） 。 The author of the Scriptures being one, the Bible is less a collection of books than one and the same book (Philoc., V, iv-vii), a perfect harmonious instrument (Philoc., VI, i-ii).作者的圣经之一，圣经是减去藏书超过一个同一本书（ philoc. ，五，四，七） ，是一个完美的和谐文书（ philoc. ，六，一-二） 。 But the most Divine note of Scripture is its fullness: "There is not in the Holy Books the smallest passage (cheraia) but reflects the wisdom of God" (Philoc., I, xxviii, cf. X, i).但最神圣注意到经文是充实的： "有没有在圣书最小的通道（ cheraia ） ，但反映了上帝的智慧" （ philoc. ，我，二十八，比照十，一） 。 True there are imperfections in the Bible: antilogies, repetitions, want of continuity; but these imperfections become perfections by leading us to the allegory and the spiritual meaning (Philoc., X, i-ii).真正有不完善之圣经： antilogies ，重复的，想要的连续性，但这些不完善之成为完善领导我们寓言和精神上的意义（ philoc. ， X的第一项和第二项） 。
At one time Origen, starting from the Platonic trichotomy, distinguishes the body, the soul, and the spirit of Holy Scripture; at another, following a more rational terminology, he distinguishes only between the letter and the spirit.在同一时间渊源，从柏拉图三分法，区别于身体，心灵和精神的神圣的经文，在另一个之后，一个更合理的术语，他的区别不仅在两国间的文字和精神。 In reality, the soul, or the psychic signification, or moral meaning (that is the moral parts of Scripture, and the moral applications of the other parts) plays only a very secondary rôle, and we can confine ourselves to the antithesis: letter (or body) and spirit.在现实生活中，灵魂，或精神上的意义，或道德上的意义（这是道义上的部分经文，与道德应用的其他部分）只发挥非常次要rôle ，我们可以局限于对立面：信（或机构）和精神。 Unfortunately this antithesis is not free from equivocation.可惜这个对立面是没有摆脱模棱两可。 Origen does not understand by letter (or body) what we mean today by the literal sense, but the grammatical sense, the proper as opposed to the figurative meaning.渊源不明白的，由字母（或机构） ，我们的意思，今天由字面意义，但语法意义上说，正确的，因为反对这一比喻的含义。 Just so he does not attach to the words spiritual meaning the same signification as we do: for him they mean the spiritual sense properly so called (the meaning added to the literal sense by the express wish of God attaching a special signification to the fact related or the manner of relating them), or the figurative as contrasted with the proper sense, or the accommodative sense, often an arbitrary invention of the interpreter, or even the literal sense when it is treating of things spiritual.刚才，所以他不重视的话精神上的意义相同的意义，因为我们做的：他是指精神意义妥善所谓（意思添加到字面上所表达的愿望，上帝同时附上一份特殊的意义，以事实相关或方式有关） ，或形象化作为对比，具有适当意义上说，还是宽松意义上说，往往一个任意发明的传译员，甚至字面意义上的时候，这是对待事物的精神。 If this terminology is kept in mind there is nothing absurd in the principle he repeats so often: "Such a passage of the Scripture as no corporal meaning."如果这个术语是铭刻在脑海里，有没有什么荒谬的，在原则上，他重复了，所以常常说： "这样的一个通道的圣经，因为没有体罚的意思" 。 As examples Origen cites the anthropomorphisms, metaphors, and symbols which ought indeed to be understood figuratively.作为例子渊源举anthropomorphisms ，隐喻和符号，这的确应该得到理解形象。
Though he warns us that these passages are the exceptions, it must be confessed that he allows too many cases in which the Scripture is not to be understood according to the letter; but, remembering his terminology, his principle is unimpeachable.虽然他警告我们，这些通道有例外，但必须承认他允许太多的情况下，其中的经文是不被理解，根据这封信，但是，我们不要忘记他的用词，他的原则是无可指责的。 The two great rules of interpretation laid sown by the Alexandria catechist, taken by themselves and independently of erroneous applications, are proof against criticism.这两个伟大的解释规则奠定播种面积由亚历山大讲授，采取自己独立的错误应用，证明了反批评。 They may be formulated thus:他们可能会因此制定：
Scripture must be interpreted in a manner worthy of God, the author of Scripture.经文必须加以解释的方式值得神，其作者的经文。
The corporal sense or the letter of Scripture must not be adopted, when it would entail anything impossible, absurd, or unworthy of God.该下士意义上的文字或经文，必须不被采用，它何时会带来什么不可能的，荒谬的，还是辜负上帝。
The abuse arises from the application of these rules.滥用源自适用这些规则。 Origen has recourse too easily to allegorism to explain purely apparent antilogies or antinomies.有渊源追索太容易allegorism解释纯粹是显而易见antilogies或antinomies 。 He considers that certain narratives or ordinances of the Bible would be unworthy of God if they had to be taken according to the letter, or if they were to be taken solely according to the letter.他认为，某些叙述或条例的圣经会辜负上帝，如果他们不得不采取相应的信中，或如果他们要采取的纯粹是按落到实处。 He justifies the allegorism by the fact that otherwise certain accounts or certain precepts now abrogated would be useless and profitless for the reader: a fact which appears to him contrary to the providence of the Divine inspirer and the dignity of Holy Writ.他所持的allegorism由这一事实，否则某些帐户或某些戒律，现在废止了，将无用的，并无利可图，为读者：一个事实，其中在他看来，违背了普罗维登斯的神圣inspirer和尊严的神圣令状。 It will thus be seen that though the criticisms directed against his allegorical method by St. Epiphanius and St. Methodius were not groundless, yet many of the complaints arise from a misunderstanding.因此，它将被看到，尽管批评是针对他的寓言方式，由圣epiphanius和圣methodius并非空穴来风，但许多问题的投诉，引起一场误会。
B. Subordination of the Divine Persons乙处于从属地位的神人
The three Persons of the Trinity are distinguished from all creatures by the three following characteristics: absolute immateriality, omniscience, and substantial sanctity. 3人的三位一体，是区别于一切动物，是由以下三个特点：绝对的非物质，无所不知，并实现大幅度的神圣性。 As is well known many ancient ecclesiastical writers attributed to created spirits an aerial or ethereal envelope without which they could not act.如众所周知，古今中外许多教会作家归因于创造精神空中或无形信封，没有这些，他们无法采取行动。 Though he does not venture to decide categorically, Origen inclines to this view, but, as soon as there is a question of the Divine Persons, he is perfectly sure that they have no body and are not in a body; and this characteristic belongs to the Trinity alone (De princip., IV, 27; I, vi, II, ii, 2; II, iv, 3 etc.).虽然他并不奢望断然决定，渊源倾向这种看法，但一旦有问题，神圣的人，他是完全可以肯定他们都没有任何机构，并没有在一个机构;这种特性属于三位一体单（德原理，四， 27 ，我，六，二，二，二;第二，第四， 3等） 。 Again the knowledge of every creature, being essentially limited, is always imperfect and capable of being increased.再次知识所有受造物的，基本上是有限的，永远是不完善的，并且有能力正在提高。 But it would be repugnant for the Divine Persons to pass from the state of ignorance to knowledge.但它会令人反感的，为神圣的人，通过从国家的愚昧走向知识。 How could the Son, who is the Wisdom of the Father, be ignorant of anything ("In Joan.", 1,27; "Contra Cels.", VI, xvii).如何才能在儿子，谁是智慧之父，无知，有什么（下称"在邓务滋女士" ， 1,27 ;成了" Contra cels " ，六，十七） 。 Nor can we admit ignorance in the Spirit who "searcheth the deep things of God" (De princip., I, v, 4; I, vi, 2; I, vii, 3; "In Num. him.", XI, 8 etc.).我们也不能承认，愚昧，以利在精神的人" searcheth深层的东西，以神之名" （德原理，一，五，四，我，六， 2 ;一，七，三" ，在序号。他" ，喜，八等） 。 As substantial holiness is the exclusive privilege of the Trinity so also is it the only source of all created holiness.由于大量成圣是排他性的特权三位一体，所以又是它的唯一来源，所有创造成圣。 Sin is forgiven only by the simultaneous concurrence of the Father, the Son, and the Holy Ghost; no one is sanctified at baptism save through their common action; the soul in which the Holy Ghost indwells possesses likewise the Son and the Father.单是情有可原的，只有同时并行的父亲，儿子，以及圣灵，没有一个是圣洁的洗礼，在挽救通过他们共同行动;灵魂，在其中圣灵indwells拥有同样的儿子和父亲。 In a word the three Persons of the Trinity are indivisible in their being, their presence, and their operation.一言3人的三位一体，是不可分割的，在他们的，他们的存在，以及它们的运作。
Along with these perfectly orthodox texts there are some which must be interpreted with diligence, remembering as we ought that the language of theology was not yet fixed and that Origen was often the first to face these difficult problems.随着这些完全正统的文本也有一些必须加以解释，辛勤耕耘，我们牢记我们应该说，语言的神学，还没有固定的，并且渊源往往是首先要面对这些难题。 It will then appear that the subordination of the Divine Persons, so much urged against Origen, generally consists in differences of appropriation (the Father creator, the Son redeemer, the Spirit sanctifier) which seem to attribute to the Persons an unequal sphere of action, or in the liturgical practice of praying the Father through the Son in the Holy Ghost, or in the theory so widespread in the Greek Church of the first five centuries, that the Father has a pre-eminence of rank (taxis) over the two other Persons, inasmuch as in mentioning them He ordinarily has the first place, and of dignity (axioma) because He represents the whole Divinity, of which He is the principle (arche), the origin (aitios), and the source (pege).届时，似乎是处于从属地位的神的人，那么多呼吁对渊源，一般在不同的拨款（父亲的创造者，他们儿子的救赎主，精神sanctifier ） ，其中似乎属性的人是不平等的行动范围，或者在礼仪实践祈祷父亲经过儿子在圣灵中，或在理论，使广泛，在希腊教会的首五个世纪，即父已经预先隆起降级（出租车） ，比其他两个人，因为在不提，他通常已放在第一位，有尊严（阿克肖马） ，因为他代表了整个神，其中有他的原则，是（本原） ，原产地（ aitios ） ，并从源头（ pege ） 。 That is why St. Athanasius defends Origen's orthodoxy concerning the Trinity and why St. Basil and St. Gregory of Nazianzus replied to the heretics who claimed the support of his authority that they misunderstood him.这就是为什么圣athanasius辩护渊源的正统关于三一及为什么会选择圣罗勒和圣格雷戈里的nazianzus回答了这一异端声称支持他的权威，他们误解了他。
C. The Origin and Destiny of Rational Beings三，原产地和命运的理性的人
Here we encounter an unfortunate amalgam of philosophy and theology.在这里，我们遇到一个不幸的汞合金的哲学和神学。 The system that results is not coherent, for Origen, frankly recognizing the contradiction of the incompatible elements that he is trying to unify, recoils from the consequences, protests against the logical conclusions, and oftentimes corrects by orthodox professions of faith the heterodoxy of his speculations.该系统的结果是不连贯的，为渊源，坦白承认矛盾的不相容元素，他企图以统一， recoils从后果的，抗议的逻辑结论，并经常批改正统专业的信念，异端的，他揣测。 It must be said that almost all the texts about to be treated of, are contained in the "De principiis", where the author treads on most dangerous ground.它必须说，几乎所有的文本即将被处理的，包含在"德principiis " ，如有作者胎面上最危险的地面。 They system may be reduced to a few hypotheses, the error and danger of which were not recognized by Origen.这些系统有可能沦为少数假说，误差性和危险性没有被承认的渊源。
(1) Eternity of Creation （ 1 ）永恒的创造
Whatever exists outside of God was created by Him: the Alexandrian catechist always defended this thesis most energetically against the pagan philosophers who admitted an uncreated matter ("De princip.", II, i, 5; "In Genes.", I, 12, in Migne, XII, 48-9).无论外界存在的上帝是创造了他：亚历山大讲授始终捍卫这一论断的最大力反对异教徒的哲学家，他们承认一个uncreated件事（ "时点理念" ，第一，二，一，五， "基因" ，我， 12在米涅，第十二48-9 ） 。 But he believes that God created from eternity, for "it is absurd", he says, "to imagine the nature of God inactive, or His goodness inefficacious, or His dominion without subjects" (De princip., III, v, 3).但他认为，上帝创造了从永恒，因为"这是荒唐的" ，他说， "想象天主的本性无为，或其善无效，或他的统治，没有科目" （德原理，三，五，三） 。 Consequently he is forced to admit a double infinite series of worlds before and after the present world.因此，他也不得不承认双重无穷级数的世界之前和之后，目前世界。
(2) Original Equality of the Created Spirits. （ 2 ）原平等的创造精神。
"In the beginning all intellectual natures were created equal and alike, as God had no motive for creating them otherwise" (De princip., II, ix, 6). "一开始，所有智力性质创造了平等，均一视同仁，为上帝没有动机，为他们创造否则" （德理念。第一，二，九，六） 。 Their present differences arise solely from their different use of the gift of free will.它们目前的分歧出现单从他们的不同用途的礼品我们的自由意志。 The spirits created good and happy grew tired of their happiness (op. cit., I, iii, 8), and, though carelessness, fell, some more some less (I, vi, 2).神创造了良好的和快乐的成长感到厌倦，他们的幸福（同前，一，三，八） ，而且，虽然粗心大意，均下跌，多一些少一些（一，六， 2 ） 。 Hence the hierarchy of the angels; hence also the four categories of created intellects: angels, stars (supposing, as is probable, that they are animated, "De princip., I, vii, 3), men, and demons. But their rôles may be one day changed; for what free will has done, free will can undo, and the Trinity alone is essentially immutable in good.因此，等级的天使，因此也四类创造知识分子：天使，星级（假设，因为，很可能，即他们是动画片， "德原理，一，七， 3 ） ，男，魔，但他们rôles可能一天改变;什么自由意志所做的，自由意志可以复原，以及三一单基本上是一成不变的好文章。
(3) Essence and Raison d'Être of Matter （ 3 ）本质和存在理由的事
Matter exists only for the spiritual; if the spiritual did not need it, matter would not exist, for its finality is not in itself.此事只存在为精神，如果精神并不需要它，此事将不存在，它的终局判决本身并未。 But it seems to Origen - though he does not venture to declare so expressly - that created spirits even the most perfect cannot do without an extremely diluted and subtle matter which serves them as a vehicle and means of action (De princip., II, ii, 1; I, vi, 4 etc.).但似乎渊源-尽管他并不奢望申报，以便明确-即创造精神，即使是最完美的，不能没有一个极其稀释和微妙的问题，服务于它们作为一种工具和手段的行动（德理念。第一，二，二， 1 ，我，六，四等） 。 Matter was, therefore, created simultaneously with the spiritual, although the spiritual is logically prior; and matter will never cease to be because the spiritual, however perfect, will always need it.此事，因此，同时创造与精神的，虽然精神在逻辑上是事先和事将永不停止是因为精神的，但完美的，将永远需要它。 But matter which is susceptible of indefinite transformations is adapted to the varying condition of the spirits.但无论是易受不定转变，是适应不同的状况，以及饱满的精神状态。 "When intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. If it is serving higher intelligences, it shines with the brightness of the celestial bodies and serves as a garb for the angels of God, and the children of the Resurrection" (op. cit., II, ii, 2). "当意为更完美的精神，就能成为凝固，明显增厚，和各种形式的尸体，这有形世界，如果是在职更高的智能，它闪耀着明亮的天体，并把它作为为披着天使的上帝，孩子的复活" （同前，二，二，二） 。
(4) Universality of the Redemption and the Final Restoration （ 4 ）普遍性的赎回，并在最后恢复
Certain Scriptural texts, eg, I Cor.某些圣经的文本，例如，我肺心病。 xv, 25-28, seem to extend to all rational beings the benefit of the Redemption, and Origen allows himself to be led also by the philosophical principle which he enunciates several times, without ever proving it, that the end is always like the beginning: "We think that the goodness of God, through the mediation of Christ, will bring all creatures to one and the same end" (De princip., I, vi, 1-3).十五， 25-28 ，似乎延伸到所有理性的人的利益，赎回，及渊源，让自己被领导者也是由哲学原则，他阐述了几次，从来没有证明这一点，那到底是每次都喜欢开始说： "我们认为，善的上帝，通过调解的基督，将所有的动物之一，并同时终结" （德原理，一，六， 1-3 ） 。 The universal restoration (apokatastasis) follows necessarily from these principles.普遍恢复（ apokatastasis ）如下不一定从这些原则。
On the least reflection, it will be seen that these hypotheses, starting from contrary points of view, are irreconcilable: for the theory of a final restoration is diametrically opposed to the theory of successive indefinite trials.对最不发达国家的反思，它可以看到这些假说，从相反的角度来看，是不可调和的：对于理论的最终恢复，是针锋相对的理论连续无限期的考验。 It would be easy to find in the writings of Origen a mass of texts contradicting these principles and destroying the resulting conclusions.它会很容易找到的著述渊源群众的文本矛盾的这些原则并摧毁由此产生的结论。 He affirms, for instance, that the charity of the elect in heaven does not fail; in their case "the freedom of the will will be bound so that sin will be impossible" (In Roman., V, 10).他申明，举例来说，该慈善机构的选举在天上并没有失败，在他们的情况"的自由意志，就一定会这么说，单是不可能的" （在罗马，五， 10 ） 。 So, too, the reprobate will always be fixed in evil, less from the inability to free themselves from it, than because they wish to be evil (De princip., I, viii, 4), for malice has become natural to them, it is as a second nature in them (In Joann., xx, 19).因此，太， reprobate将永远固定在邪恶的，那么，从无法从根本上摆脱它，只是因为他们希望能够邪（德原理，一，八， 4 ） ，为有恶意，已成为自然对他们来说，它是作为第二性质，在他们（在joann ， XX条， 19条） 。 Origen grew angry when accused of teaching the eternal salvation of the devil.长大渊源生气时，被告的教学永恒救赎的魔鬼。 But the hypotheses which he lays down here and there are none the less worthy of censure.但假设他奠定这里有没有少，值得谴责。 What can be said in his defence, if it be not with St. Athanasius (De decretis Nic., 27), that we must not seek to find his real opinion in the works in which he discusses the arguments for and against doctrine as an intellectual exercise or amusement; or, with St. Jerome (Ad Pammach. Epist., XLVIII, 12), that it is one thing to dogmatize and another to enunciate hypothetical opinions which will be cleared up by discussion?有什么可以说，在他的辩护理由，如果它不与圣athanasius （德decretis网卡， 27 ） ，我们不应该试图找到自己的真实意见，在工程中，他大谈支持和反对的学说作为智力活动或游乐，或与圣杰罗姆（公元pammach 。 epist ， 48 ， 12 ） ，这是一回事， dogmatize和另一阐述假设性的意见，将予以清理，通过讨论？
III.三。 ORIGENIST CONTROVERSIES origenist争议
The discussions concerning Origen and his teaching are of a very singular and very complex character.讨论关于渊源和他的教学是一个非常奇异和非常复杂的性格。 They break out unexpectedly, at long intervals, and assume an immense importance quite unforeseen in their humble beginnings.他们打破了出人意料的是，在长的时间间隔，并承担了巨大的重要性，相当意外，在他们的谦卑的开端。 They are complicated by so many personal disputes and so many questions foreign to the fundamental subject in controversy that a brief and rapid exposé of the polemics is difficult and well-nigh impossible.它们是复杂的，由这么多的私人纠纷等许多问题，以国外的根本主题，在争议短暂和快速exposé的论战，是很难和幸福几乎是不可能的。 Finally they abate so suddenly that one is forced to conclude that the controversy was superficial and that Origen's orthodoxy was not the sole point in dispute.最后，他们消减如此突然，一种是被迫得出的结论是，争论是肤浅和渊源的正统，是不是唯一的一点纠纷。
A. FIRST ORIGENIST CRISIS答：首先origenist危机
It broke out in the deserts of Egypt, raged in Palestine, and ended at Constantinople with the condemnation of St. Chrysostom (392-404).它打破了在埃及沙漠中，也爆发了巴勒斯坦，并结束在君士坦丁堡与谴责圣金口（ 392-404 ） 。 During the second half of the fourth century the monks of Nitria professed an exaggerated enthusiasm for Origen, whilst the neighbouring brethren of Sceta, as a result of an unwarranted reaction and an excessive fear of allegorism, fell into Anthropomorphism.下半年在四世纪的修道士nitria自称是一个夸张的热情渊源，而邻近的兄弟sceta ，结果却被扣上莫须有的反应和过度恐惧的allegorism ，精神恍惚，拟人。 These doctrinal discussions gradually invaded the monasteries of Palestine, which were under the care of St. Epiphanius, Bishop of Salamis, who, convinced of the dangers of Origenism, had combatted it in his works and was determined to prevent its spread and to extirpate it completely.这些理论上的讨论逐渐侵占寺院的巴勒斯坦，这是关心和推动下，圣epiphanius ，主教萨拉米斯，他们深信有危险origenism ，对抗它，在他的作品中，并决心以防止其扩散和消灭它完全。 Having gone to Jerusalem in 394, he preached vehemently against Origen's errors, in presence of the bishop of that city, John, who was deemed an Origenist.经历过耶路撒冷的394 ，他鼓吹说，强烈反对渊源的错误，在在场的主教说，市，约翰，他们被认为是一个origenist 。 John in turn spoke against Anthropomorphism, directing his discourse so clearly against Epiphanius that no on could be mistaken.约翰又发言反对拟人，指挥他的话语如此明确地反对epiphanius没有就可以，那就错了。 Another incident soon helped to embitter the dispute.另一件事尽快帮助embitter纠纷。 Epiphanius had raised Paulinian, brother of St. Jerome, to the priesthood in a place subject to the See of Jerusalem. epiphanius提出了paulinian的弟弟，圣杰罗姆，神职人员在一个地方，但必须看到的耶路撒冷。 John complained bitterly of this violation of his rights, and the reply of Epiphanius was not of a nature to appease him.约翰抱怨不已的，这违反了他的权利，并答复epiphanius不是一个性质，以安抚他。
Two new combatants were now ready to enter the lists.两个新的战斗正准备进入名单。 From the time when Jerome and Rufinus settled, one at Bethlehem and the other at Mt. Olivet, they had lived in brotherly friendship.从时间的时候，杰罗姆和rufinus解决，一是在伯利恒和其他山科特，他们曾经生活在兄弟般的友谊。 Both admired, imitated, and translated Origen, and were on most amicable terms with their bishop, when in 392 Aterbius, a monk of Sceta, came to Jerusalem and accused them of both of Origenism.既羡慕，模仿，翻译渊源探讨，并就最友善的条款与主教时，在392 aterbius ，一名僧人的sceta ，来到耶路撒冷，并指控他们双方的origenism 。 St. Jerome, very sensitive to the question of orthodoxy, was much hurt by the insinuation of Aterbius and two years later sided with St. Epiphanius, whose reply to John of Jerusalem he translated into Latin.圣杰罗姆，非常敏感的问题，正统，大大地伤害所影射的aterbius两年后，片面与圣epiphanius ，其答复中，以约翰耶路撒冷，他翻译成拉丁文。 Rufinus learnt, it is not known how, of this translation, which was not intended for the public, and Jerome suspected him of having obtained it by fraud. rufinus据悉，目前还不知道如何，对这个翻译，因为这是不打算让公众和杰罗姆怀疑他的国家获得它的欺诈行为。 A reconciliation was effected sometime later, but it was not lasting.和解是实施一段时间后，但不持久。 In 397 Rufinus, then at Rome, had translated Origen's "De principiis" into Latin, and in his preface followed the example of St. Jerome, whose dithyrambic eulogy addressed to the Alexandrian catechist he remembered.在397 rufinus ，那么，在罗马，曾翻译渊源的"时点principiis "到拉美，并在他的自序效法圣杰罗姆，其dithyrambic悼词给亚历山大讲授他的记忆中。 The solitary of Bethlehem, grievously hurt at this action, wrote to his friends to refute the perfidious implication of Rufinus, denounced Origen's errors to Pope Anastasius, tried to win the Patriarch of Alexandria over to the anti-Origenist cause, and began a discussion with Rufinus, marked with great bitterness on both sides.孤独者的伯利恒，严重伤害了，在这样的行动，写信给他的朋友来反驳背信意蕴rufinus ，谴责渊源的错误，以教宗anastasius ，意在争取牧首亚历山大向反origenist事业，并开始讨论rufinus ，标志着以极大的辛酸，双方的共识。
Until 400 Theophilus of Alexandria was an acknowledged Origenist.直到400西奥菲勒斯亚历山大是一个公认的origenist 。 His confident was Isidore, a former monk of Nitria, and his friends, "the Tall Brothers", the accredited leaders of the Origenist party.他的自信是伊西多尔，前僧人的nitria ，和他的朋友们" ，高耸的兄弟" ，经认证的领导人对origenist党。 He had supported John of Jerusalem against St. Epiphanius, whose Anthropomorphism he denounced to Pope Siricius.他曾支持约翰耶路撒冷对圣epiphanius ，其拟人，他谴责教宗西里修。 Suddenly he changed his views, exactly why was never known.突然，他改变了他的意见，正是因为如此，从来没有众所周知的。 It is said that the monks of Sceta, displeased with his paschal letter of 399, forcibly invaded his episcopal residence and threatened him with death if he did not chant the palinody.有消息称，僧众的sceta ，不满逾越他的信中的399人，强行侵入他的主教官邸，并威胁他的死亡，如果他没有高唱了palinody 。 What is certain is that he had quarreled with St. Isidore over money matters and with "the Tall Brothers", who blamed his avarice and his worldliness.唯一可以确定的是，他曾吵架与圣伊西多尔金钱事宜，并与"高大兄弟" ，他们指责他的贪欲和他的世俗性。 As Isidore and "the Tall Brothers" had retired to Constantinople, where Chrysostom extended his hospitality to them and interceded for them, without, however, admitting them to communion till the censures pronounced against them had been raised, the irascible Patriarch of Alexandria determined on this plan: to suppress Origenism everywhere, and under this pretext ruin Chrysostom, whom he hated and envied.作为伊西多尔和"高大兄弟"已经退休，以君士坦丁堡，而延长了金口，他接待他们，并交错对他们来说，如果没有，但承认他们的共融，直到责难突出，对他们被提了出来，该irascible牧首亚历山大确定这一计划：压制origenism无处不在，并根据以此为借口破坏金口，他的憎恨和羡慕。 For four years he was mercilessly active: he condemned Origen's books at the Council of Alexandria (400), with an armed band he expelled the monks from Nitria, he wrote to the bishops of Cyprus and Palestine to win them over to his anti-Origenist crusade, issued paschal letters in 401, 402, and 404 against Origen's doctrine, and sent a missive to Pope Anastasius asking for the condemnation of Origenism.四年来，他被无情地活跃：他谴责渊源的书籍在安理会的亚历山德里亚（ 400 ） ，与一个武装带他开除了和尚从nitria ，他写信给主教的塞浦路斯和巴勒斯坦，以赢得他们，以他的反origenist十字军东征，以逾越节发出信件，在401 ， 402和404对渊源的学说，并派出一名missive向教宗anastasius要求谴责origenism 。 He was successful beyond his hopes; the bishops of Cyprus accepted his invitation.他成功地超越了他的希望;主教的塞浦路斯接受他的邀请。 Those of Palestine, assembled at Jerusalem, condemned the errors pointed out to them, adding that they were not taught amongst them.这些巴勒斯坦，聚集在耶路撒冷，谴责错误向他们指出，并补充说，他们没有教导他们当中。 Anastasius, while declaring that Origen was entirely unknown to him, condemned the propositions extracted from his books. anastasius ，而宣告渊源，是完全陌生的他，谴责主张，提炼出他的书。 St. Jerome undertook to translate into Latin the various elucubrations of the patriarch, even his virulent diatribe against Chrysostom.圣杰罗姆承诺转化为拉丁语各项elucubrations的老人家，连他的恶毒的谩骂对金口。 St. Epiphanius, preceding Theophilus to Constantinople, treated St. Chrysostom as temerarious, and almost heretical, until the day the truth began to dawn on him, and suspecting that he might have been deceived, he suddenly left Constantinople and died at sea before arriving at Salamis.圣epiphanius ，前面西奥菲勒斯以君士坦丁堡，经过处理的圣金口作为temerarious ，几乎邪，直到有一天真相开始到黎明对他，并怀疑他可能被欺骗了，他突然离开君士坦丁堡，逝世于海抵港前在萨拉米斯。
It is well known how Theophilus, having been called by the emperor to explain his conduct towards Isidore and "the Tall Brothers", cleverly succeeded by his machinations in changing the rôles.这是人所共知的，如何西奥菲勒斯，被称为是由皇帝来解释他的行为对伊西多尔和"高大兄弟" ，巧妙地接替他的阴谋诡计，以改变rôles 。 Instead of being the accused, he became the accuser, and summoned Chrysostom to appear before the conciliabule of the Oak (ad Quercum), at which Chrysostom was condemned.不是作为被告，他成为了原告，并召见了金口出庭前conciliabule的橡树（公元quercum ） ，在其中金口被谴责。 As soon as the vengeance of Theophilus was satiated nothing more was heard of Origenism.当复仇的西奥菲勒斯是欲望得到满足的，只不过是听说origenism 。 The Patriarch of Alexandria began to read Origen, pretending that he could cull the roses from among the thorns.牧首亚历山大开始阅读渊源，以为他可以扑杀，玫瑰，当中荆棘满途。 He became reconciled with "the Tall Brothers" without asking them to retract.他成为调和与"高大兄弟" ，没有要求他们收回。 Hardly had the personal quarrels abated when the spectre of Origenism vanished.几乎没有个人的吵架减弱时，幽灵origenism消失了。
B. SECOND ORIGENISTIC CRISIS乙第二origenistic危机
In 514 certain heterodox doctrines of a very singular character had already spread among the monks of Jerusalem and its environs.在514某些非正统教义的一个非常奇异的性质已经蔓延了和尚在耶路撒冷及其周围地区。 Possibly the seeds of the dispute may have been sown by Stephen Bar-Sudaili, a troublesome monk expelled from Edessa, who joined to an Origenism of his own brand certain clearly pantheistic views.可能是种子的纠纷可能已播下了由斯蒂芬酒吧- sudaili ，麻烦和尚驱逐出edessa ，加入到origenism他自己的品牌一定清楚pantheistic意见。 Plotting and intriguing continued for about thirty years, the monks suspected of Origenism being in turn expelled from their monasteries, then readmitted, only to be driven out anew.策划和耐人寻味持续了约三十年，和尚涉嫌origenism正在反过来驱逐出他们的寺庙，然后入院中，只有被赶出重新注册。 Their leaders and protectors were Nonnus, who till his death in 547 kept the party together, Theodore Askidas and Domitian who had won the favour of the emperor and were named bishops, one to the See of Ancyra in Galatia, the other to that of Caesarea in Cappadocia, though they continued to reside at court (537).他们的领导人和保护者被nonnus ，谁到他的去世在547保持党一道，西奥多askidas和domitian谁赢得了反对者的皇帝，并分别命名主教，一名往见的安该拉在galatia外，其他可说是caesarea在Cappadocia的，虽然他们继续居住在法院（ 537 ） 。 In these circumstances a report against Origenism was addressed to Justinian, by whom and on what occasion it is not known, for the two accounts that have come down to us are at variance (Cyrillus of Scythopolis, "Vita Sabae"; and Liberatus, "Breviarium", xxiii).在这种情况下一份报告，对origenism是给justinian ，谁和什么场合，是不为人所知，为两个账户，已回落到我们正处于差额（ cyrillus的锡索波利斯， "履历表鲭江" ; liberatus " breviarium " ，二十三） 。 At all events, the emperor then wrote his "Liber adversus Origenem", containing in addition to an exposé of the reasons for condemning it twenty-four censurable texts taken from the "De principiis", and lastly ten propositions to be anathematized.在所有比赛中，国君，然后写他的" liber相反方向origenem " ，载有另外一个exposé的理由谴责它24谴责文本，从"德principiis " ，并最后十年主张予以anathematized 。 Justinian ordered the patriarch Mennas to call together all the bishops present in Constantinople and make them subscribe to these anathemas. justinian下令牧mennas召集所有的主教出席在君士坦丁堡，使他们订阅这些anathemas 。 This was the local synod (synodos endemousa) of 543.这是当地主教（ synodos endemousa ） 543 。 A copy of the imperial edict had been addressed to the other patriarchs, including Pope Vigilius, and all gave their adhesion to it.一本有关皇室法令已经给其他长者，包括教皇vigilius ，以及所有给予他们的粘附力。 In the case of Vigilius especially we have the testimony of Liberatus (Breviar., xxiii) and Cassiodorus (Institutiones, 1).在案件vigilius尤其是我们的证词liberatus （ breviar. ， XXIII ）和cassiodorus （ institutiones ， 1 ） 。 It had been expected that Domitian and Theodore Askidas, by their refusal to condemn Origenism, would fall into disfavour at Court; but they signed whatever they were asked to sign and remained more powerful than ever.它一直预期domitian和西奥多askidas中，他们拒绝谴责origenism ，将会再次陷入disfavour在法庭上，但他们的签名，无论他们被要求签署并保持更强大的比以往任何时候。 Askidas even took revenge by persuading the emperor to have Theodore of Mopsuestia, who was deemed the sworn enemy of Origen, condemned (Liberatus, "Breviar.", xxiv; Facundas of Hermianus, "Defensio trium capitul.", I, ii; Evagrius, "Hist.", IV, xxxviii). askidas甚至采取报复行动说服皇帝有西奥多的摩普绥提亚，他们被视为死敌的渊源，谴责（ liberatus ， " breviar " ， 24条; facundas的hermianus ， " defensio trium capitul " ，一，二;伐格流斯"历史" ，四，三十八） 。 Justinian's new edict, which is not extant, resulted in the assembling of the fifth ecumenical council, in which Theodore of Mopsuestia, Ibas, and Theodoretus were condemned (553). justinian的新的法令，这是不尚存，导致在装配第五基督教会，其中西奥多的摩普绥提亚， IBAS的，并theodoretus被谴责（ 553 ） 。
Were Origen and Origenism anathematized?被渊源origenism anathematized ？ Many learned writers believe so; an equal number deny that they were condemned; most modern authorities are either undecided or reply with reservations.不少有识之士作家们认为如此;同等数目否认说，他们谴责;最现代化当局要么犹豫不决或答复持保留态度。 Relying on the most recent studies on the question it may be held that:依托于最近期的研究上的问题可以认为：
It is certain that the fifth general council was convoked exclusively to deal with the affair of the Three Chapters, and that neither Origen nor Origenism were the cause of it.可以肯定的是，第五次总理事会是召集专门处理此事的3个章节，并没有渊源，也没有origenism人的事业。
It is certain that the council opened on 5 May, 553, in spite of the protestations of Pope Vigilius, who though at Constantinople refused to attend it, and that in the eight conciliary sessions (from 5 May to 2 June), the Acts of which we possess, only the question of the Three Chapters is treated.但可以肯定的是，安理会开幕5月5日， 553 ，尽管抗议教宗vigilius ，他们虽然在君士坦丁堡拒绝出席，并在8个conciliary届（从5月5日至6月2日） ，行为而我们所拥有的，只是问题的三个章节，是对待。 Finally it is certain that only the Acts concerning the affair of the Three Chapters were submitted to the pope for his approval, which was given on 8 December, 553, and 23 February, 554.最后可以肯定的是，只有行为有关的内政三个章节分别提交给教皇为他的批准，这是由于12月8日， 553 ，和2月23日， 554 。
It is a fact that Popes Vigilius, Pelagius I (556-61), Pelagius II (579-90), Gregory the Great (590-604), in treating of the fifth council deal only with the Three Chapters, make no mention of Origenism, and speak as if they did not know of its condemnation.这是一个事实，即教皇vigilius ， pelagius一（ 556-61 ） ， pelagius二（ 579-90 ） ，格里高利大（ 590-604 ） ，在治疗的第五局只处理了3个章节，没有提及origenism ，讲作为，如果他们不知道的，它谴责。
It must be admitted that before the opening of the council, which had been delayed by the resistance of the pope, the bishops already assembled at Constantinople had to consider, by order of the emperor, a form of Origenism that had practically nothing in common with Origen, but which was held, we know, by one of the Origenist parties in Palestine.必须承认开幕前，安理会已被延误了抵抗的教宗，主教团已经集结在君士坦丁堡不得不考虑，以