with the existence of divine fellowship, carries with it the corollary, that "without the church there is no salvation" (Hom. in Jos. iii. 6). Origen, as has been seen, shewed practically his respect for the see of Rome, but he recognized no absolute supremacy in St. Peter (in Matt. xii. ii). He held indeed that he had a certain pre-eminence (in Joh. t. xxxii. 5) and that the church was founded on him (Hom. in Ex. v. 4), but every disciple of Christ, he affirms, holds in a true sense the same position (Comet. in Matt. xii. 10).
Origen lays great stress upon the importance of right belief (in Matt. t. xii. 23; Comm. Ser. in Matt. § 33; de Orat. 29). As a young man he refused every concession to a misbeliever in the house of his benefactress (Eus. H. E. vi. 2). In later years he laboured successfully to win back those who had fallen into error. But his sense of the infinite greatness of the truth made him tolerant (c. Cels. v. 63). Varieties of belief arose from the very vastness of its object (ib. iii. 12); and his discussion of the question, Who is a heretic? is full of interest (Fragm. in Ep. ad Tit.).
Casual notices in Origen's writings give a fairly complete view of the current religious observances. He speaks generally of stated times of daily prayer, "not less than three" (de Orat. 12), of the days they kept—"the Lord's days (cf. Hom. in Ex. vii. 5; in Num. xxiii. 4), Fridays, Easter, Pentecost" (c. Cels. viii. 22; cf. Hom. in Is. vi. § 2)—and of the Lenten, Wednesday, and Friday fasts (Hom. in Lev. x. 2). Some still added Jewish rites to the celebration of Easter (Hom. in Jer. xii. 13) and other traces remained of Judaizing practices (ib. x. § 2). Jewish converts, Origen says without reserve, "have not left their national law" (c. Cels. ii. 1, cf. § 3); though he lays down that Christ forbade His disciples to be circumcised (ib. i. 22; cf. v. 48). Christians, however, still abstained from "things strangled " (ib. viii. 30) and from meat offered to idols (ib. 24). Outward forms had already made progress; and the religion of some consisted in "bowing their head to priests, and in bringing offerings to adorn the altar of the church" (Hom. in Jos. x. 3).
Baptism was administered to infants, "in accordance with apostolic tradition" (in Rom. v. § 9, p. 397 L.; Hom. in Lev. viii. § 3; in Luc. xiv.), in the name of the Holy Trinity (in Rom. v. § 8, p. 383 L.; cf. in Joh. t vi. 17), with the solemn renunciations "of the devil and of his pomps, works, and pleasures" (Hom. in Num. xii. 4). The unction (confirmation) does not appear to have been separated from it (in Rom. v. § 8, p. 381: "omnes baptizati in aquis istis visibilibus et in chrismate visibili"). The gift of the Holy Spirit comes only from Christ, and Origen held that it was given according to His righteous will: "Not all who are bathed in water are forthwith bathed in the Holy Spirit" (Hom. in Num. iii. 1). Cf. also Sel. in Gen. ii. 15; Hom. in Luc. xxi.; de Princ. i. 2; and for the two sacraments, Hom. in Num. vii. 2. Adult converts were divided into different classes and trained with great care (c. Cels. iii. 51).
Of the Holy Communion Origen speaks not infrequently, but with some reserve (Hom. in Lev. x. 10; in Jos. iv. 1). The passages which give his views most fully are in Joh. xxxii. § 16; in Matt. xi. § 14; in Matt. Comm. Ser. §§ 85 f.; Hom. in Gen. xvii. 8; in Ex. xiii. § 3; in Lev. ix. 10; in Num. xvi. 9. Cf. c. Cels. viii. 33, 57; Hom. in Jud. vi. 2; Hom. ii. in Ps. xxxvii. 6; Sel. in Ps. p. 365 L. The ruling thought of his interpretation is suggested by John vi.: "corpus Dei Verbi aut sanguis quid aliud esse potest nisi verbum quod nutrit et verbum quod laetificat?" (in Matt. Comm. Ser. § 85); "bibere autem dicimur sanguinem Christi non solum sacramentorum ritu sed et cum sermones ejus recipimus in quibus vita consistit, sicut et ipse dicit, Verba quae locutus sum spiritus et vita est" (Hom. in Num. xvi. § 9; cf. xxiii. § 6). The passage which is often quoted to shew "a presence of Christ in the sacrament extra usum," indicates nothing more than the reverence which naturally belongs to the consecrated elements ("consecratum munus," Hom. in Ex. xiii. 3). The kiss of peace was still given "at the time of the mysteries" (in Cant. i. p. 331 L.) "after prayers" (in Rom. x. § 33); and the love-feast (Ἀγάπη) was sufficiently notorious for Celsus to attack it (c. Cels. i. 1) ; but the practice of "feet-washing," if it ever prevailed, was now obsolete (in Joh. xxxii. § 7; Hom. in Is. vi. § 3). His use of Jas. v. 14, in Hom in Lev. ii. 4, does not give any support, as has been affirmed, to the practice of extreme unction.
The treatise On Prayer gives a vivid picture of the mode and attitude of prayer. It was usual to turn to the east (de Orat. 31; Hom. in Num. v. § 1). Standing and kneeling are both recognized (de Orat. l.c.; Hom. in Num. xi. § 9; cf. in Sam. Hom. i. § 9). Forms of prayer were used (Hom. in Jer. xiv. § 14) and prayers made in the vernacular language of each country (c. Cels. viii. 31).
Origen frequently refers to confession as made to men and not to God only (Hom. in Luc. xvii.; de Orat. 28; Hom. ii, in Ps. xxxvii. § 6); and reckons penitence completed by such confession to a "priest of the Lord" as one of the modes for forgiveness of sins (Hom. ii. in Lev. § 4). He speaks of public confession (ἐξομολόγησις) to God as efficacious (Hom. i. in Ps. xxxvi. § 5), a form of penitence to be adopted after wise advice (ib. xxxvii. § 6); and he supposes that the efficacy of "the power of the keys" depends upon the character of those who exercise it (in Matt. t. xii. § 14). Discipline was enforced by exclusion from common prayer (in Matt. Comm. Ser. § 89); and for more serious offences penitence was admitted once only (Hom. in Lev. xv. § 2). Cf. also what is said on "sin unto death" (ib. xi. 2). Those who had offended grievously after baptism were looked upon as incapable of holding office (c. Cels. iii. 51).
The threefold ministry is treated as universally recognized; and Origen speaks of presbyters as priests, and deacons as Levites (Hom. in Jer. xii. 3). The people were to be present at the ordination of priests (Hom. in Lev. vii. 3) and he recognizes emphatically the priesthood of all Christians who "have been anointed with the sacred chrism" (ib. ix. 9; cf. Hom. in Num. v. 3; in Jos. vii. 2; cf. Exh. ad Martyr. 30). Widows are spoken of as
