Origen in Augustine: A Paradoxical Reception.

I argue that, paradoxically, Augustine embraced much of Origen's system, especially in his anti-Manichaean polemic, exactly when he was convinced that he did not know his thought. The most remarkable point in his initial adherence to Origen's ideas regards the apokatastasis doctrine, which he later...

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Publicado en:Numen: International Review for the History of Religions Vol. 60; no. 2/3; pp. 280 - 308
Autor principal: Ramelli, Ilaria L.E.
Formato: Essay
Publicado: Brill Academic Publishers 2013
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: Origen in Augustine: A Paradoxical Reception.
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        au: Ramelli, Ilaria L.E.
        affil: Catholic University of Sacred Heart of Jesus, Largo A. Gemelli 1, 20123 Milan, Italy, Durham University, UK
      su:
        Augustine, Saint, Bishop of Hippo, 354-430
        Origen, 184/5-253/4
        Artistic influence
        Biblical commentaries -- History & criticism
        Christian heresies
        Fathers of the church
        History
      sug:
        subj:
          Augustine, Saint, Bishop of Hippo, 354-430
          Origen, 184/5-253/4
          Artistic influence
          Biblical commentaries -- History & criticism
          Christian heresies
          Fathers of the church
          History
      ab: I argue that, paradoxically, Augustine embraced much of Origen's system, especially in his anti-Manichaean polemic, exactly when he was convinced that he did not know his thought. The most remarkable point in his initial adherence to Origen's ideas regards the apokatastasis doctrine, which he later condemned as heretical and felt the need to recant in his Retractationes (Second Thoughts). I point out many other elements of contact concerning philosophical arguments and Biblical exegesis, which the early Augustine drew from Origen and have escaped scholars who have investigated the Origen-Augustine relationship. With this I shall hopefully add an important piece to the study of Origen's influence on Western Patristics. I thus explain how Augustine used Origen's thought in defense of Christian orthodoxy against the Manichaean "heresy," whereas, after he was informed about Origen's thought by Horosius and Jerome, he began to find it heretical and condemned it, especially in De civitate Dei (The City of God) and De haeresibus (On Heresies), where he shows that he was misinformed about it. A remarkable role in this transformation was played by Augustine's anti-Pelagian polemic: several of his expressions of blame directed against Origen's ideas are found in his anti-Pelagian works. Another notable factor was Augustine's ignorance of the important semantic distinction between aîwvioç and àîSioç, which got lost in the trans-lation of both with aeternus. Moreover, I endeavor to clarify the ways and sources through which Augustine came to know Origen's true thought when he did adhere to it, probably without being aware that it was Origen's.
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