Chap. VI. DOCTRINES of the EARLY CHRISTIANS.

It would be a material defect in an Essay purporting to state the contents of the reply of Origen to Celsus, and the evidence supplied by it in favour of Christianity, not to notice the doctrines of the early Christians, as they may be collected from the work before us.

In the first place then it appears, both from the objections of the one, and the direct assertion of the other, that the Christians of that age admitted in the fullest sense the Divinity of Christ. “Let them,” says Celsus, “account him an angel, but is he the first and only one that is come?” [39] Hence it is plain, that however Celsus might confound angels and Christ, the Christians did not.

The assertions of Origen however are unequivocal, and decisive. Three distinct propositions form a prominent part [40a] in his writings. First, That Christ was (ἀγένετος) uncreated. Secondly, That the Maker of the World is to be worshipped. Thirdly, That Christ is the Maker of the World. As to the first point it is sufficient to refer to a passage where Jesus Christ is expressly called the “uncreated Son of God.” [40b] He preserves a precise distinction between creatures, (δημιουργημάτα) and their Creator; and he brings [40c] them together into comparison as to the respect that is due to them. In the next place he says that we ought to worship [40d] no creatures (δημιουργημάτα), but the Creator; [40e] that we can only lift up our eyes [40f] to the Creator of all the magnificence of Nature, to see whom we ought to admire, serve, and adore. Then he proclaims Jesus Christ [41a] as the Creator of the Universe; that God working with him said at the creation, “Let there be Light, let us make Man.” [41b] But Origen is yet more distinct in the statement of his opinions. He says that the Father is indeed eminently God; [41c] but that the worship of the Son [41d] is not an inferior but a Divine worship; he applies the same expression to the adoration of Jesus Christ [41e] by the Magi that he does to the worship of God; he speaks of the Father [41f] and the Son being jointly worshipped as one God; he admits [41g] the worship of the Son in his distinct individual character; he attributes to him immutability, [41h] omnipresence, [41i] and other qualities [41j] which are characteristic only of the Most High. [41k]

The personality of the Holy Ghost is distinctly admitted by Origen; [42] and his descent upon earth at the day of Pentecost. He also frequently asserts, that miracles were performed upon earth by the agency [43a] of the Holy Spirit.

To the doctrine of the Atonement continual references are made.

The recognition is not less distinct, both by Celsus, and Origen, of the doctrine of Justification by Faith, as the opinion of the early Christians. “You tell sinners,” says Celsus, “not to examine, but believe; and their faith will save them.” [43b] This is precisely the language in which an uncandid opponent might be expected to state that doctrine. A more patient examination of the system would have taught him, that “examine yourselves,” [43c] and “search the Scriptures,” [43d] were lessons taught by the same Master who insisted upon the efficacy of a true and living faith.

There are two doctrines, original sin, and the eternity of punishment, as to one of which the language of Origen is contradictory, and as to the other it is heterodox.

On the doctrine of original sin, he asserts, in one place, “that no soul came vicious from the hands of God, [44a] but that many persons so corrupt themselves by bad education, or example, or advice, that sin becomes as it were natural; but that it is not very difficult, much less impossible to conquer this, corruption by the word of God.” In the latter clause he supposes the assistance of the Spirit of God, because he elsewhere says, “We cannot give ourselves a pure heart, without the help of the Holy Spirit: [44b] we must therefore pray, Create in me a new heart, O God.” [44c] He acknowledges in another place that Adam sinned, and that we, in our bodies, [44d] are naturally prone to sin by our descent from him. Celsus states the doctrine after the manner of the Fatalists; asserting an original bias to evil, and accounting that bias to be insurmountable.

The language of Origen as to the doctrine of future punishments is so obscure, as to make it difficult to determine what were his opinions. He seems however, in general to speak the language [45] of Plato, upon a state of future existence, rather than that of Christ; and to furnish a convenient basis for the doctrine of purgatory, which the Church of Rome afterwards introduced among the credenda of Christianity. Although he distinctly states his own opinion upon this subject, yet he treats it with a caution almost amounting to suspicion, as to its practical consequences. This proves to us two things. First, That a belief of the eternity of future punishment was generally held by the Christians, or he would have stated his own opinion without reserve. Secondly, That Origen in some measure apprehended that the doctrine on this subject which he held, was not consistent in its operation with that gospel, which teaches that, “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present life.” [46a] Could he fear this and yet be firmly convinced of the truth of his own doctrines? Could he believe that the different parts of Christianity had an opposite tendency—that its Almighty framer would pull down with one arm what he erected with the other. It is remarkable that we learn from Celsus, what Origen as to this point might not have taught us; that the eternity of punishments was the common faith of the Christian Church. His words are, “They (the Christians) persuade themselves that the good, [46b] after this life, shall be happy, the wicked shall be plunged into everlasting wretchedness: from which opinion, neither let them, nor any other mortal depart.”

Such is a slight sketch of the doctrines of Christianity, as held by the Church at the period when this work was written.

That the faith of those times is the faith of the purest Churches in our own days, that the creed of one century is the creed of many ages, in itself, affords very convincing testimony to our religion.

The sameness of the faith, proves in the first place, the integrity of the Scriptures from which it is drawn. It proves also, that it is, by one and the same Divine Spirit, that all true Christians, in all successive periods, are taught and influenced.—It proves that Christians, instead of yielding themselves like the heathens, disciples to every succeeding philosopher, and “calling many men master,” have called only one their “teacher,” their “guide,” their “master,” which is God. It proves the superiority of Christianity to time and place; that it is a religion suited to all men, in all ages, and in all circumstances, and that it therefore bears the impress of a religion sent from God, and designed to be the faith of the universe. It enables us lastly, to consider our Creed, not as the conception of a solitary enthusiast, not a cunningly devised fable, or the scheme of an ambitious innovator; but to cast ourselves back, as it were, upon the faith of nations, and lay hold confidently of that Tree of Life which was planted by Christ, and whose fruit has been gathered by the hand, and whose root has been fed by the blood of saints in all ages.