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ORIGEN and the History of Justification ORIGEN and the History of Justification The Legacy of Origen’s Commentary on Romans THOMAS P. SCHECK Foreword by Joseph T. Lienhard, S.J. University of Notre Dame Press Notre Dame, Indiana © 2008 University of Notre Dame Press Scheck sample to comp 1/18/08 2:45 PM Page iv Copyright © 2008 by University of Notre Dame Notre Dame, Indiana 46556 www.undpress.nd.edu All Rights Reserved Manufactured in the United States of America Library of Congress Cataloging-in-Publication Data Scheck, Thomas P., 1964 – Origen and the history of justification : the legacy of Origen’s commentary on Romans / Thomas P. Scheck. p. cm. Includes bibliographical references and index. ISBN-13: 978-0-268-04128-1 (cloth : alk. paper) ISBN-10: 0-268-04128-8 (cloth : alk. paper) 1. Origen. Commentary on the Epistle to the Romans. 2. Bible. N.T. Romans—Commentaries. I. Title. BS2665.53S34 2008 227'.106092—dc22 2008000407 This book is printed on recycled paper. © 2008 University of Notre Dame Press Introduction In his magnum opus, Medieval Exegesis, Henri de Lubac stated that the full significance of Rufinus of Aquileia’s Latin translations of Origen for the development of Christian thought and Western culture has not yet been fully measured.1 For me Lubac’s words constitute a challenge, and I hope that the following investigation will contribute in a small way to measuring the influence of one of Rufinus’s most important Latin trans- lations, that of Origen’s Commentary on the Epistle to the Romans (hereafter CRm). The following table shows the approximate length of Origen’s major writings. Table 1. Approximate Length of Origen’s Major Extant Works (According to the Latin Text That Appears in Migne)2 Title of Work Number of Columns in Migne (with ancient Latin translator) (PG 11– 17) *Against Celsus 493 Commentary on Romans (Rufinus) 455 *Commentary on John 405 *Commentary on Matthew (on Mt 16.13– 22.33) 382 On First Principles I–IV (Rufinus) 296 Homilies on Numbers (Rufinus) 220 Commentary Series on Matthew (on Mt 22.24– 27.66) 199 [traditionally called Homilies] Homilies on Leviticus (Rufinus) 169 1 © 2008 University of Notre Dame Press 2 Origen and the History of Justification Table 1. Approximate Length of Origen’s Major Extant Works (continued) Title of Work Number of Columns in Migne (with ancient Latin translator) (PG 11– 17) Commentary on the Song of Songs (Rufinus) 136 Homilies on Joshua (Rufinus) 123 Homilies on Genesis (Rufinus) 117 *Homilies on Jeremiah (Jerome) 107 Homilies on Exodus (Rufinus) 100 Homilies on Luke (Jerome) 99 Homilies on Ezekiel (Jerome) 96 Homilies on Psalms 36– 38 (Rufinus) 90 *On Prayer 73 Pamphilus’s Apology for Origen (Rufinus) 72 Homilies on Judges (Rufinus) 40 *On Martyrdom 36 Homilies on the Song of Songs (Jerome) 21 Homily on 1 Samuel (Rufinus) 17 Spurious Works Attributed to Origen: Anonymous Commentary on Job 149 *Dialogue of Adamantius on the Orthodox Faith (Rufinus) 85 *Indicates that the work survives in its entirety in Greek as well In spite of its stature as the second-longest extant work of Origen, sec- ond only to Contra Celsum, and as the longest of Origen’s surviving scrip- tural commentaries, Origen’s CRm has been seriously neglected as the subject of research. It received some attention in the twentieth century but not a great deal. As late as 1988 Crouzel could still call it the parent pauvre, “the poor relation,” of Origen’s works and the most neglected of his writings.3 Even more recently Kovacs observed that “today Origen’s © 2008 University of Notre Dame Press Introduction 3 exegesis of Paul is largely unknown.”4 And if Origen’s exegesis of Paul is largely unknown, the legacy, or Nachleben, of Origen’s exegesis of Romans would seem to be an even riper field of research and one that is long overdue. Wagner had stated in 1945, “The question of the use made of Rufinus’ translations during later antiquity and the Middle Ages would bear systematic study. Hints on this point are not difficult to find.”5 This state of affairs justifies an in-depth examination of Origen’s exegesis of Romans followed by a study of the reception of Origen’s views in select theologians in the Latin West. The Use of Rufinus’s Version Origen’s CRm was originally written in Greek between 244 and 246.6 Ori- gen himself refers to it in his Commentary on Matthew 17.32 and Cels 5.47 and 8.65. The Greek text was known to St. Jerome (cf. Eps 36, 121),7 St. Basil (De Spiritu Sancto 29.73), and the church historian Socrates (HE 7.32.17).8 Fragments of the Greek original are preserved in the Philocalia,9 the Catena,10 and the Tura papyri.11 Didymus the Blind (313–98) drew on Origen’s Greek exegesis of Romans in his work Contra Manichaeos.12 The anonymous commentator on Paul, writing around the year 400, also used the Greek text of Origen,13 as did Pamphilus of Caesarea in his Apology for Origen. Apart from these references, to my knowledge the Greek version of Origen’s CRm had little direct influence.14 However, Rufinus’s Latin translation of Origen’s CRm (406) had an extremely significant Nach- leben,15 far more significant than has hitherto been imagined. It appears to me that Heither’s statement that Origen’s interpretation of Paul was without subsequent influence in the Church is seriously mistaken.16 The context suggests that what she means is that Origen’s central interpreta- tion of Paul’s message, as she understands it, was lost to later view, but even so the statement cannot stand. This topic will be the subject of the second half of this book (chapters 2–7). For it was the Latin Origen’s Pauline exe- gesis that was transmitted to the West.17 My primary focus in this study is on “Rufinus’s Origen” and the legacy of Rufinus’s Origen. I will not endeavor to determine the original Greek wording of Origen’s expressions, or whether a given statement of the Latin Origen may in fact be a gloss of Rufinus. Such a task would require © 2008 University of Notre Dame Press 4 Origen and the History of Justification a separate study of the Greek fragments of Origen’s commentary, together with an examination of the entire corpus of Origen’s writings. In any case, T. Heither has done that task in large measure on texts that are rele- vant to this study.18 My aim instead is to move the discussion forward into the Latin theological tradition and to analyze its engagement with the Latin Origen. This is the aspect of Origen scholarship that has been seriously neglected. This will be more an investigation into Rezeptionsgeschichte than Geschichte. The question of determining the historical authenticity of the views expressed in Rufinus’s translation is an important and indeed complex one, but it is not mine. On the other hand, I would still like to make a few brief remarks con- cerning the reliability of Rufinus’s translation with respect to Origen’s discussions of justification. In the past some theologians have entirely denied the authenticity of the discussions of justification in Origen’s com- mentary. In 1930 Völker declared confidently: “Origen never speaks of justification from faith, for the discussions in the CRm are hardly authen- tic.”19 Even apart from any other evidence, the suggestion that Origen would “never speak” of a biblical theme like justification by faith strikes me as doubtful. Völker’s particular assertion has been proved false by the archaeological discovery of the Tura papyri in 1941.20 These papyri contain long Greek excerpts from the original commentary, including extensive discussions of justification by faith. Even texts where Origen speaks of “justification by faith alone” have been preserved.21 Prior to Völker, many German scholars were interested solely in recov- ering the alleged verba ipsissima of Origen and were deeply suspicious of Rufinus’s translations. Only the Greek fragments, or very little of Rufi- nus’s translations, were used as sources for Origen’s thought. It is true that Völker used Rufinus’s translations more freely than did his predeces- sors. He encouraged scholars to study Origen’s homilies that have been preserved in Latin translations by Jerome and Rufinus, an exhortation that fell on deaf ears, according to Lubac.22 But Völker was still quite dis- trustful of Rufinus, as the above citation proves. In some cases Protestants were hostile to those who mined Rufinus’s Latin translations for informa- tion about Origen and denounced the efforts of Roman Catholic scholars to form a “dogmatically correct” picture of Origen’s doctrine of justifica- tion based on Rufinus’s version. Völker criticized Wörter on this issue, and Molland reproached Verfaillie for the same reason.23 © 2008 University of Notre Dame Press Introduction 5 In large measure this minimalist approach to the use of Rufinus’s translations as a source of Origen’s thought has been challenged and sub- stantially overcome in recent years through the efforts of such scholars as Balthasar, Chadwick, Cocchini, Crouzel, Danièlou, Hammond Bammel, Heither, Lubac, Roukema, and Schelkle. None of these scholars denies that Rufinus’s translations contain post-Nicene Rufinian glosses, especially on Christological and Trinitarian passages, nor do I deny this. But they insist that Rufinus should still be extensively used as a source for Origen’s thought. In the specific case of Origen’s CRm, the Tura find was of such decisive significance that Völker’s and Molland’s dismissive approach to Rufinus’s version had to be completely abandoned.
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