¿Era
Orígenes es trinitario? ¿Reflejaba en sus escritos la doctrina de la trinidad?
Antes de comenzar, a continuación
algo que tomar en cuenta al momento de leer de la traducción al Latín de
Rufinus de una de las obras de Orígenes más difundidas (el énfais en negrita es
agregado por mí):
"And
therefore, that I might not find you too grievous an exactor, I gave way, even
contrary to my resolution; on the condition and arrangement, however, that in my translation I should follow as far as
possible the rule observed by my predecessors, and especially by that
distinguished man whom I have mentioned above, who, after translating into
Latin more than seventy of those treatises of Origen which are styled Homilies
and a considerable number also of his writings on the apostles, in which a good
many “stumbling-blocks” are found in the original Greek, so smoothed and corrected them in his translation, that a Latin
reader would meet with nothing which
could appear discordant with our belief." (Prologue of Rufinus, ANTE-NICENE
FATHERS VOLUME 4. Translated by the Rev. Frederick Crombie, D.D.)
Rufinus
o Rufino de Aquilea (345-411 E.C. ) fue uno de los traductores mediante el cual
tenemos algunos escritos completos de Orígenes, los cuales fueron traducidos al
Latín por este. Vale la pena remarcar, que siendo este doctrinalmente
trinitario, y como él lo admite en su prólogo, al encontrar pasajes los cuales
refuten o contradigan su creencia, este los ‘corregía’ o adulteraba, por lo
tanto en la mayoría de los casos se citará de traducciones de los fragmentos
existentes del trabajo en la lengua original griega de Orígenes, y no de las
traducciones que partieron del Latín del Rufinus, el cual contenía
enmendaciones, adulteraciones y adiciones acomodadas a la doctrina del traductor.
Aun así los fragmentos existentes son pocos, y no se puede determinar realmente
cuanta fue la magnitud de las modificaciones, y en que partes fueron hechos los
cambios del traductor a las obras de Origenes.
"But
the truth is that no one who had nothing to go upon except the innocent-looking
prefaces of Rufinus would have the least conception of the scope of the changes
which he made. There are not only long
additions and omissions, but mistranslations, some deliberate, some perhaps
unconscious, paraphrases in which must be studied in detail before their
cumulative effect can be appreciated. After gathering every Greek fragment that
can be found there is less than one-sixth of the original work available by
which to check Rufinus. Included in this
proportion are the most controverted, and therefore the more seriously altered,
parts of the work.” (Origen on First Principles, Being
Koetchau's Text of the De Principiis Translated into English, Together with an
Introduction and Notes by G. W. Butterworth, pg.
xivii, 1966)
¿Creía Orígenes que Jesucristo (o
la Sabiduría, Palabra, Logos) era el mismo Dios que el Padre, u otro dios/Dios?
Orígenes: Diálogo con Heráclides:
“Origen said: Since once an
inquiry has begun it is proper to say something upon the subject of the
inquiry, I will speak. The whole church is present and listening. It is not
right that there should be any difference in knowledge between one church and
another, for you are not the false church. I charge you, father Heraclides: God
is the almighty, the uncreated, the supreme God who made all things. Do you
hold this doctrine?
Heracl.: I do. That is what I also believe.
Orig.: Christ Jesus who was in
the form of God, being other than the
God in whose form he existed, was he God before he came into the body or
not?
Heracl.: He was God before.
Orig.: Was he God before he came into the
body or not?
Heracl.: Yes, he was.
Orig.: Was he God
distinct from this God in whose form he existed?
Heracl.: Obviously he
was distinct from another being and, since he was in the form of him who
created all things, he was distinct from him.
Orig.: Is it true then that there was a
God, the Son of God, the only begotten of God, the firstborn of all creation, and that we need have no fear of saying
that in one sense there are two Gods, while in another there is one God?
Heracl.: What you say is evident. But we
affirm that God is the almighty, God without beginning, without end, containing
all things and not contained by anything; and that his Word is the Son of the
living God, God and man, through whom all things were made, God according to
the spirit, man inasmuch as he was born of Mary.
Orig.: You do not appear to have answered
my question. Explain what you mean. For perhaps I failed to follow you. Is the
Father God?
Heracl.: Assuredly.
Orig.: Is the Son distinct from the
Father?
Heracl.: Of course. How can he be Son if he
is also Father?
Orig.: While being distinct from the
Father is the Son himself also God?
Heracl.: He himself is also God.
Orig.: And do two
Gods become a unity?
Heracl.: Yes.
Orig.: Do we confess
two Gods?
Heracl.: Yes. The power is
one.
Orig.: But as our brethren take offence
at the statement that there are two Gods,
we must formulate the doctrine carefully, and show in what sense they are two
and in what sense the two are one God. Also the holy Scriptures have taught
that several things which are two are one. And not only things which are two,
for they have also taught that in some instances more than two, or even a very
much larger number of things, are one. Our present task is not to broach a
problematic subject only to pass it by and deal cursorily with the matter, but
for the sake of the simple folk to chew up, so to speak, the meat, and little
by little to instill the doctrine in the ears of our hearers. . . .
Accordingly, there are many things which are two that are said in the
Scriptures to be one. What passages of Scripture? Adam is one person, his wife
another. Adam is distinct from his wife, and his wife is distinct from her
husband. Yet it is said in the story of the creation of the world that they two
are one: "For the two shall be one flesh." Therefore, sometimes two
beings can become one flesh. Notice, however, that in the case of Adam and Eve
it is not said that the two shall become one spirit, nor that the two shall
become one soul, but that they shall become one flesh. Again, the righteous man
is distinct from Christ; but he is said by the apostle to be one with Christ:
"For he that is joined to the Lord is one spirit." Is it not true
that the one is of a subordinate nature or of a low and inferior nature, while
Christ's nature is divine and glorious and blessed? Are they therefore no
longer two? Yes, for the man and the woman are "no longer two but one
flesh," and the righteous man and Christ are "one spirit." So in
relation to the Father and God of the universe, our Saviour and Lord is not one
flesh, nor one spirit, but something higher than flesh and spirit, namely, one
God. The appropriate word when human beings are joined to one another is flesh.
The appropriate word when a righteous man is joined to Christ is spirit. But
the word when Christ is united to the Father is not flesh, nor spirit, but more
honorable than these —God. That is why we understand in this sense "I and
the Father are one." When we pray, because of the one party let us
preserve the duality, because of the other party let us hold to the unity. In
this way we avoid falling into the opinion of those who have been separated
from the Church and turned to the illusory notion of monarchy, who abolish the
Son as distinct from the Father and virtually abolish the Father also. Nor do
we fall into the other blasphemous doctrine which denies the deity of Christ.
What then do the divine Scriptures mean when they say: "Beside me there is
no other God, and there shall be none after me," and "I am and there is
no God but me"? In these utterances we are not to think that the unity
applies to the God of the universe . . . in separation from Christ, and
certainly not to Christ in separation from God. Let us rather say that the
sense is the same as that of Jesus' saying, "I and my Father are
one." (https://sites.google.com/site/demontortoise2000/Home/origen_dialog_with_heracleides)
"In
the same way, therefore, I consider that in the case of the Savior it would be
right to say that he is an image of God's goodness, but not goodness itself.
And perhaps also the Son, while being good, is yet not good purely and simply.
And just as he is the image of the invisible God, and in virtue of this is
himself God, and yet is not he of whom
Christ himself says, 'that they may know thee, the only true God'; so he is the
image of goodness, and yet not, as the Father is, good without
qualification." (Origen on
First Principles, Being Koetchau's Text of the De Principiis Translated into
English, Together with an Introduction and Notes by G. W. Butterworth, pg. 27, 1966)
¿Orígenes
oraba en un sentido trinitario?, o ¿solo oraba al Padre?
Planteamiento trinitario sobre la
oración:
"We pray to
Christ... Because of the perichoresis (mutual indwelling), each member of the
Trinity is fully present in the being and acts of the others. A prayer to
Christ is also a prayer to the Father and vice versa." (God the Almighty:
Power, Wisdom, Holiness, Love, Donald G. Bloesch, Theological Seminary in
Dubuque, pg. 193, 2005)
Orígenes en la
oración:
“Yet if we are offer thanksgiving to men
who are saints, how much more should we give thanks to Christ, who has under
the Father’s will conferred so many benefactions upon us? Yes and intercede
with Him as did Stephen when he said, “Lord, set not this sin against them.” In
imitation of the father of the lunatic we shall say, “I request, Lord, have
mercy” either on my son, or myself, or as the case may be. But if we accept prayer in its full meaning, we may not ever pray to
any begotten being, not even to Christ himself, but only to the God and Father
of All to whom our Savior both prayed himself, as we have already
instanced, and teaches us to pray. For
when He has heard one say. “Teach you us to pray,.” He does not teach men to
pray to Himself but to the Father saying, “Our Father in heaven,.” and so
on. For if, as is shown elsewhere, the
Son is other than the Father in being and essence, prayer is to be made
either to the Son and not the Father or to both or to the Father alone. That prayer to the Son and not the Father
is most out of place and only to be suggested in defiance of manifest
truth, one and all will admit. In prayer
to both it is plain that we should have to offer our claims in plural form,
and in our prayers say, “Grant you both, Bless you both, Supply you both, Save
you both,.” or the like, which is
self-evidently wrong and also incapable of being shown by anyone to stand in
the scriptures as spoken by any. It remains, accordingly, to pray to God alone, the Father of All,
not however apart from the High Priest who has been appointed by the Father
with swearing of an oath, according to the words He hath sworn and shall not
repent, “You art a priest forever after the order of Melchizedek.” In
thanksgiving to God, therefore, during their prayers, saints acknowledge His
favors through Christ Jesus.” (Origen on
Prayer, chapter X, pg. 25,
http://www.ccel.org/ccel/origen/prayer.html)
¿Padre,
hijo y espíritu santo, son iguales en poder?
"The God
and Father, who holds the universe together, is superior to every being that
exists, for he imparts to each one from his own existence that which each one
is; the Son, being less than the Father, is superior to rational creatures
alone (for he is second to the Father); the Holy Spirit is still less, and
dwells within the saints alone. So that in this way the power of the Father is
greater than that of the Son and of the Holy Spirit, and that of the Son is
more than that of the Holy Spirit, and in turn the power of the Holy Spirit
exceeds that of every other holy being." De la versión en Griego, esta
parte es omitida intencionalmente por Rufino en su traducción al Latín, Libro
I, Cap 3 (Origen on First Principles,
Being Koetchau's Text of the De Principiis Translated into English, Together
with an Introduction and Notes by G. W. Butterworth, pg. 34,35, 1966)
"Following
the same reasoning we believe that everything whatever except the Father and
God of the Universe is created." (Origen on First Principles, Being
Koetchau's Text of the De Principiis Translated into English, Together with an
Introduction and Notes by G. W. Butterworth, pg.
31, 1966)
Según
Justiniano: "'that he (i.e. Origen) called the
Holy Spirit a created being, as well as the Son, and included them in the
number of the other created beings; and accordingly he terms them
"ministering creatures".'" (Mansi IX, 528)
“We consider, therefore, that there are three hypostases, the Father and
the Son and the Holy Spirit; and at the same time we believe nothing to be
uncreated but the Father. “ ((Book
2, Chapter 6, “Origen's Commentary on the Gospel of John,” Translated by Allan
Menzies. From Ante-Nicene Fathers, Vol. 9. Edited by Allan Menzies. Buffalo,
NY: Christian Literature Publishing Co., 1896.)
¿Para
Origen, era Cristo creador?
Punto de
vista trinitario:
“Como vimos en el capítulo anterior, Cristo es nuestro creador” (Cristo
Nuestra Vida, David F. Burt, 13 años de Pastor Evangélico, pg. 59, 2006)
“Christ is creator as the Father is Creator” (An Introduction to Roman Catholicism, Enrique Fiesta, John Davidson ,pg. 7, 2015)
Contraste:
“And the Apostle Paul says in the Epistle to the Hebrews: At
the end of the days He spoke to us in His Son, whom He made the heir of all
things, 'through whom' also He made the ages, showing us that God made the ages through His Son, the through whom belonging, when the ages were being made, to the
Only-begotten. Thus, if all things were made, as in this passage also, through the Logos,
then they were not made by the Logos,
but by a stronger and greater than He. And who else could this be but the
Father?” (Commentary on the Gospel of John, Ante-Nicene Fathers, Vol. 9. Edited by Allan Menzies Book II,
chapter 6)
Sobre el espíritu santo:
"Y el Apóstol Pablo dice en la Epístola a los Hebreos: "Al final de los días nos habló en Su Hijo, a quien hizo heredero de todas las cosas, 'por quien' también hizo las edades", mostrándonos que Dios hizo los siglos por medio de su Hijo, el "a través del cual" pertenecía, cuando se estaban haciendo los siglos, al Unigénito. Así, si todas las cosas fueron hechas, como también en este pasaje, a través del Logos, entonces no fueron hechas por el Logos, sino por uno más fuerte y más grande que Él. ¿Y quién más podría ser éste sino el Padre? Ahora bien, si, como hemos visto, todas las cosas fueron hechas por medio de Él, tenemos que preguntarnos si también el Espíritu Santo fue hecho por medio de Él. Me parece que aquellos que sostienen que el Espíritu Santo fue creado, y que también admiten que "todas las cosas fueron hechas por medio de Él", deben necesariamente suponer que el Espíritu Santo fue hecho por medio del Logos, siendo el Logos, en consecuencia, más antiguo que Él. Y quien se resiste a permitir que el Espíritu Santo haya sido hecho por medio de Cristo debe, si admite la verdad de las afirmaciones de este Evangelio, suponer que el Espíritu es increado. Hay un tercer recurso además de estos dos (el de dejar que el Espíritu haya sido hecho por la Palabra, y el de considerarlo como increado), a saber, afirmar que el Espíritu Santo no tiene esencia propia más allá del Padre y del Hijo. Pero pensándolo mejor, quizás uno pueda ver la razón para considerar que el Hijo es el segundo después del Padre, siendo Él lo mismo que el Padre, mientras que manifiestamente se hace una distinción entre el Espíritu y el Hijo en el pasaje, Mateo 12:32 "Todo aquel que hablare una palabra contra el Hijo del Hombre, le será perdonado, pero cualquiera que blasfemare contra el Espíritu Santo, no tendrá perdón, ni en este mundo ni en el venidero”. Consideramos, pues, que hay tres hipóstasis, el Padre y el Hijo y el Espíritu Santo; y al mismo tiempo no creemos que haya nada increado sino el Padre. Nosotros, por tanto, como los más piadosos y los más verdaderos camino, admitimos que todas las cosas fueron hechas por el Logos, y que el Espíritu Santo es el más excelente y el primero en el orden de todo lo que fue hecho por el Padre a través de Cristo. Y esta, quizás, es la razón por la que no se dice que el Espíritu sea el propio Hijo de Dios. El Unigénito solo es por naturaleza y desde el principio Hijo, y el Espíritu Santo parece tener necesidad del Hijo, para ministrarle su esencia, a fin de capacitarlo no solo para existir, sino para ser sabio y razonable, y justo, y todo lo que debemos pensar de Él como ser."
Comentario de Orígenes al evangelio de Juan, libro II, https://www.newadvent.org/fathers/101502.htm
Hoy me di un tiempito y subí este artículo
que aun esta en desarrollo, no quería dejarlo guardado sin ser útil, por lo
tanto decidí publicarlo tal como está, con el tiempo espero completarlo (realmente
tengo poco tiempo para hacerlo), gracias por su paciencia y espero que les sea
útil, saludos :).
