The Anathemas Against Origen and Continued Excursus of the Fifth Ecumenical Council; Origen the First Mormon

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The text of these anathemas from the Fifth Council are taken from the CCEL website:

https://www.ccel.org/ccel/schaff/npnf214.xii.ix.html

I. If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration which follows from it: let him be anathema.

Let me break that down for you. This is from an article that I wrote when I was still in seminary in 2011.

Origen’s Mistake and One of Dr. Clark’s Mistakes

After reading through Joseph P Farrell’s Free Choice in St. Maximus the Confessor, the doctrine of Divine Simplicity and the destructive inferences drawn from it by Origen became all too clear for me. Though my readings of Robert Shaw’s commentary on the Confession have protected me from hyper Calvinist views of determinism I must admit I know some Scripturalists who have Origen’s hook embedded deep in their minds. So what was Origen’s mistake? First, the radical view of Divine Simplicity where God ad intra has no distinctions within himself. This is, therefore, God’s freedom from any plurality of choice, being only one absolute monad. There is therefore no distinction between nature and will. God creates necessarily because if he willed it, he must have willed it by nature since there is no distinction between will and nature. To create is what God is on his view. Farrell says of God’s Essence, Will, and Activity, “Hence these categories become merely categories, that is, they become conventions of human language, and do not correspond to distinct metaphysical realities They are each names, and only names, for the same ‘Something.’ ” Free Choice, pg. 86 Yet Clark’s construction as I have shown here and here explicitly deny simplicity ad intra and posit distinct realities in the mind of God as his attributes. Back to Origen. In his construction Origen as in Plotinian Neoplatonism could not avoid the inference that a necessary creation posited creation of beings that emanate from the simple one and these creations/ emanations were not of its free choice but happen necessarily. In Origen, with regard to human free choice, free will was not possible in the eschaton due to his view of Simplicity, therefore to preserve free will the eternal possibility of subsequent falls and redemptions was necessary. This is why Origen posited the pre-existence of the soul. Due to the absolute monadness (simplicity) of God, what is natural is by definition compelled for nothing else but the monad can be an object of choice. This being the case the redemption of Christ compels all to salvation due to the ontological view of the atonement at the time which over emphasized the apokatastasis/recapitulational aspects of the atonement. Thus, Origen’s universalism and the birth of Monothelitism.

 

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In pantheistic philosophy an inevitable dualism erects itself very easily when one considers the nature of the structure of the chain of being. The primary principle, the one, the monad, is good itself. To be one is to be good. All distinction implies an inherent imperfection and opposition. And thus all physical reality must be categorized under dualistic opposition for the created is by definition composed and the uncreated un-composed. This is why the Christians and other mystic schools refer to God as infinite as they explain their doctrine of Absolute Divine Simplicity. The word infinite means NOT FINITE. The reason why they define God as not finite is because their theology is inherently pantheistic as Prof. Dr. Keith Ward admitted to which I documented in my videos on his work.

On this theology, God is eternally infinite which requires the finite also to be eternal for if there is not finite reality in eternity God cannot be eternally infinite.The dialectic juxtaposition is thus necessary as God becomes dependent on higher realities which is why in the Platonic tradition the supreme being is the one and creator the lower demiurge.

Now I agree that the activities of God are infinite but his being is one being a concrete entity above the dome of the flat earth. Thus, the dualistic universe is explained by the famous movie Legend 1985:

Christians have been deluded by the creators of Christianity: Origen and Plotinus, ever since this time and have labored under this deception until this very day. Christianity is Neoplatonism and until we can face this fact we are never going to actually correct the mistakes of the past.

II. If anyone shall say that the creation (τὴυ παραγωγὴν) of all reasonable things includes only intelligences (νόας) without bodies and altogether immaterial, having neither number nor name, so that there is unity between them all by identity of substance, force and energy, and by their union with and knowledge of God the Word; but that no longer desiring the sight of God, they gave themselves over to worse things, each one following his own inclinations, and that they have taken bodies more or less subtile, and have received names, for among the heavenly Powers there is a difference of names as there is also a difference of bodies; and thence some became and are called Cherubims, others Seraphims, and Principalities, and Powers, and Dominations, and Thrones, and Angels, and as many other heavenly orders as there may be: let him be anathema.

These are the inherent Gnostic attributes of Neoplatonism  read in the Pistus Sophia Gnostic myth that explained the nature of the physical reality as being a malicious imposition of the pure soul where Sophia wanted to know the unknowable One and hence broke the structure of the heavenly cosmos and bits of the one became entrapped inside clay prisons. This concept of a good spiritual reality juxtaposed to an evil material reality is the raison d’être of Gnosticism and pretty much all Pantheistic, Buddhist and Christian Philosophy. And again, the Catholic Church is trying to quarterback Neoplatonism and has been trying to do so for many centuries without much luck. They pretty much realized that Origen had overplayed his hand.

III. If anyone shall say that the sun, the moon and the stars are also reasonable beings, and that they have only become what they are because they turned towards evil: let him be anathema.

Do you see how Platonism completely condemns our physical reality as the true Social Justice Warriors that Platonists are? And I cannot but comment here that the Heliocentric view of Gravity which is abundantly obvious, is a reasonable being/deity on their model. Gravity would then become a pre-existent soul that corrupted itself by entering the material world.

IV. If anyone shall say that the reasonable creatures in whom the divine love had grown cold have been hidden in gross bodies such as ours, and have been called men, while those who have attained the lowest degree of wickedness have shared cold and obscure bodies and are become and called demons and evil spirits: let him be anathema.

The Mormons picked right up off of this teaching and maintained that blacks were pre-existent souls that became black for much the same reason. Thus, the Wiki article on Black people in Mormon doctrine states,

“Some members, including certain leaders, of the church used the curse of Cain to justify the racial restriction policy. In the book of Genesis,[32] God puts a mark on Cain after he kills his brother Abel. Church leader and later apostle Bruce R. McConkie wrote in his 1966 edition of Mormon Doctrine:

Of the two-thirds who followed Christ, however, some were more valiant than others ….Those who were less valiant in pre-existence and who thereby had certain spiritual restrictions imposed upon them during mortality are known to us as the negroes. Such spirits are sent to earth through the lineage of Cain, the mark put upon him for his rebellion against God and his murder of Abel being a black skin (Moses 5:16-41; 12:22).”

All of these Christian sects are all developments of Neoplatonism.

V. If anyone shall say that a psychic (ψυχικὴν) condition has come from an angelic or archangelic state, and moreover that a demoniac and a human condition has come from a psychic condition, and that from a human state they may become again angels and demons, and that each order of heavenly virtues is either all from those below or from those above, or from those above and below: let him be anathema.

This is much the same as above.

VI. If anyone shall say that there is a twofold race of demons, of which the one includes the souls of men and the other the superior spirits who fell to this, and that of all the number of reasonable beings there is but one which has remained unshaken in the love and contemplation of God, and that that spirit is become Christ and the king of all reasonable beings, and that he has created318 all the bodies which exist in heaven, on earth, and between heaven and earth; and that the world which has in itself elements more ancient than itself, and which exists by themselves, viz.: dryness, damp, heat and cold, and the image (ιδέαν) to which it was formed, was so formed, and that the most holy and consubstantial Trinity did not create the world, but that it was created by the working intelligence (Νοῦς δημιρυργός) which is more ancient than the world, and which communicates to it its being: let him be anathema.

Again this is precisely what is taught in the Mormon Church. The book of Abraham Chapter 3 states,

22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; 23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. 24 And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; 25 And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; 26 And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever. 27 And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first.

[VII-VIII, IX omitted because of redundancy]

X. If anyone shall say that after the resurrection the body of the Lord was ethereal, having the form of a sphere, and that such shall be the bodies of all after the resurrection; and that after the Lord himself shall have rejected his true body and after the others who rise shall have rejected theirs, the nature of their bodies shall be annihilated: let him be anathema.

Here we have the pantheistic and ascetic doctrine of dissolution into the monad and entering the void.

XI. If anyone shall say that the future judgment signifies the destruction of the body and that the end of the story will be an immaterial ψύσις, and that thereafter there will no longer be any matter, but only spirit νοῦς): let him be anathema.

Here we have again the pantheistic and ascetic doctrine of dissolution into the monad and entering the void.

XII. If anyone shall say that the heavenly Powers and all men and the Devil and evil spirits are united with the Word of God in all respects, as the Νοῦς which is by them called Christ and which is in the form of God, and which humbled itself as they say; and [if anyone shall say] that the Kingdom of Christ shall have an end: let him be anathema.

Here we have again the dualistic dialectic of opposition and again the doctrine of dissolution.

XIII. If anyone shall say that Christ [i.e., the Νοῦς] is in no wise different from other reasonable beings, neither substantially nor by wisdom nor by his power and might over all things but that all will be placed at the right hand of God, as well as he that is called by them Christ [the Νοῦς], as also they were in the feigned pre-existence of all things: let him be anathema.

This is how the Mormons skirt around the Trinity issue. Origen had not yet perfected his Trinity doctrine. That would be the work of later councils and Theologians.

[XIV… Omitted for redundancy]

XV. If anyone shall say that the life of the spirits (νοῶν) shall be like to the life which was in the beginning while as yet the spirits had not come down or fallen, so that the end and the beginning shall be alike, and that the end shall be the true measure of the beginning: let him be anathema.

This is yet again the renunciation of the Pantheistic and Ascetic doctrine of dissolution.

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