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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. 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. But truly, without knowing it, he commends the man; telling
the
I 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:
"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:
"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. 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. 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.
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 Ch'remon the Stoic, and of
Cornutus.
Becoming acquainted through them with the figurative interpretation of
the Grecian mysteries, he applied it to the Jewish Scriptures."
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 when he says that he went
over from the Greeks, and that Ammonius fell from a life of piety
into heathen customs. 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. 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:
"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. And in this we have
followed
Pantaenus, 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. 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. 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. But sometime after a considerable
war broke out in the city, and he departed from Alexandria. And
thinking that it would be unsafe for him to remain in Egypt, he went
to Palestine and abode in Caesarea. While there the bishops of the
church in that country requested him to preach and expound the
Scriptures publicly, although he had not yet been ordained as
presbyter. This is evident from what Alexander, bishop of Jerusalem
and Theoctistus of Caesarea, wrote to Demetrius in regard to the
matter, defending themselves thus:
"He has stated in his letter that such a thing was never heard of
before, neither has hitherto taken place, that laymen should preach in
the presence of bishops. I know not how he comes to say what is
plainly untrue. For whenever persons able to instruct the brethren are
found, they are exhorted by the holy bishops to preach to the people.
Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by
Celsus; and in Synada, Theodorus by Atticus, our blessed
brethren. And probably this has been done in other places unknown to
us."
He was honored in this manner while yet a young man, not only by his
countrymen, but also by foreign bishops. But Demetrius sent for him
by letter, and urged him through members and deacons of the church to
return to Alexandria. So he returned and resumed his accustomed
duties.
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