Paul M. Nguyen Patristics, A.

Orlando October 9, 2012 On the Scandal of Scripture in Origen's On First Principles Focusing on chapter 2 of Book IV of On First Principles, we see Origen present first evidence of misinterpretations of scripture based on a neglect to acknowledge their divine origin or an obsession with the letter of the text. Origen proposes that the scriptures be seen as a bodyspiritsoul composite and shows how the divine message is embedded and hidden within the text and the familiar circumstances present in the narrative passages of scripture. Yet he finishes the chapter with the conjecture that it is precisely the inconsistencies and troublesome aspects of the natural narratives that should indicate the working of the divine and draw readers of scripture to explore the deeper spiritual meaning, according to the interpretive key possessed by the Church: the scandal of scripture should itself inspire. Origen opens this second chapter with ample example of merely literal readings of scripture that lead people astray or otherwise yield contradictory Christologies and Theologies. 1 He suggests that a merely literal interpretation of various messianic prophecies that were not fulfilled as such by Jesus are a source of the Jewish disbelief that he was the awaited Messiah, 2 and that a deeper and more inspired reading would see them fulfilled spiritually by Him either already during His earthly ministry or eventually in the Kingdom He promised. Origen presents several quotes from the prophets and Exodus that illustrate a harsh and vengeful God, who, it is interpreted, cannot have also created the world because He is apparently opposed to it as it is and in His vengeance, does not treat it as good or worthy of redemption. Into the third section of this chapter, Origen introduces the spiritual mode of interpreting

1 2

Origen, On First Principles, Book IV, 2.1. Ibid.

Nguyen 2 the scriptures, and proposes that people, without understanding what exactly it is that lies hidden in scripture, may nevertheless understand that something lies hidden.3 He further accuses, following the Gospels, those who have taken up the office of interpreting the scriptures, but on account of their having done so falsely, have led others astray by their assumption of authority.4 In the following sections, Origen proposes that scripture itself provides the threefold structure within which to interpret Scripture: following Proverbs 22, he shows how the simple narrative meaning of the text, which makes the scriptures accessible to those who have not studied, is augmented by the soul of scripture, and finally by an attentiveness to its spiritual typology, which conveys the deepest meaning, that secret and hidden wisdom of God. 5 And Origen quickly admonishes those who have the office and duty of preaching to seek understanding at all three levels and to pass this to the flock. Having presented the simple triad and explored various citations, Origen finally advises that while the narrative meaning (the body) can be convincing and edifying of itself, it can also contain such stumbling blocks or impossibilities and contradictions as invite us to seek and receive the wisdom of the scriptures. He claims that, as the fabric of the scriptures is woven of divine wisdom hidden in natural narrative language, the difficulties in that language are strategically placed that we might be called back to examine the truth to be sought more deeply and to be investigated more diligently and that all of this applies to the whole of scripture, and not only to the Law and the Prophets.6 Thus, according to Origen, it is precisely this scandal that is a source and principle of credibility and an ultimately inspired understanding of the Sacred Scriptures.
3 4 5 6 Ibid., 2.3 (emphasis added). Ibid. Ibid., 2.4 (cf. 1 Cor. 2:67). Ibid., 2.9.