the period from A.D. 250 to 553 controversy raged, at least intermittently, around the
name of Origen, and from this controversy emerged the major objections that orthodox
Christianity raises against reincarnation. Origen of Alexandria, one of
Christianity's greatest systematic theologians, was a believer in reincarnation.
Origen was a person devoted to scriptural
authority, a scourge to the enemies of the church, and a martyr for the faith.
He was the spiritual teacher of a large and grateful posterity and yet his teachings were
declared heresy in 553. The debates and controversies that flared up around his
teachings are in fact the record of reincarnation in the church.
The case against Origen grew by fits and
starts from about A.D. 300 (fifty years after his death) until 553. There were
writers of great eminence among his critics as well as some rather obscure
ecclesiasts. They included Methodius of Olympus, Eppiphanius of Salamis, Theophilus,
Bishop of Jerusalem, Jerome, and the Emperor Justinian. The first of these,
Methodius of Olympus, was a bishop in Greece and died a martyr's death in the year
311. He and Peter of Alexandria, whose works are almost entirely lost, represent the
first wave of anti-Origenism. They were concerned chiefly with the preexistence of
souls and Origen's notions about the resurrection of the dead. Another more
powerful current against Origenism arose about a century later. The principals were
Ephiphanius of Salamis, Theophilus of Alexandria, and Jerome.
From about 395 to 403 Origen became the
subject of heated debate throughout Christendom. These three ecclesiats applied much
energy and thought in search of questionable doctrine in Origen. Again the
controversy flared up around 535, and in the wake of this the Emperor Justinian composed a
tract against Origen in 543, proposing nine anathemas against "On First
Principles", Origen's chief theological work. Origen was finally officially
condemned in the Second Council of Constantinople in 553, when fifteen anathemas were
charged against him.
The critics of Origen attacked him on
individual points, and thus did not create a systematic theology to oppose him.
Nonetheless, one can glean from their writings five major points that Christianity has
raised against reincarnation:
(1) It seems to
minimize Christian salvation.
(2) It is in conflict with the resurrection of the body.
(3) It creates an unnatural separation between body and soul.
(4) It is built on a much too speculative use of Christian
(5) There is no recollection of previous lives.
Any discussion of these points will be
greatly clarified by a preliminary look at Origen's system. Although it is of course
impossible to do justice in a few pages to a thinker as subtle and profound as Origen,
some of the distinctive aspects of his thought can be summarized.
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