We ourselves do not forget the distinction between sins, which was the starting-point of our discussion. And this, too, for John has sanctioned it [cf. I John 5:16], because there are some sins of daily committal to which we are all liable; for who is free from the accident of being angry unjustly and after sunset; or even of using bodily violence; or easily speaking evil; or rashly swearing; or forfeiting his plighted word; or lying from bashfulness or necessity? In business, in official duties, in trade, in food, in sight, in hearing, by how great temptations are we assailed! So that if there were no pardon for such simple sins as these, salvation would be unattainable by any. Of these, then, there will be pardon through the successful Intercessor with the Father, Christ. But there are other sins wholly different from these, graver and more destructive, such as are incapable of pardon—murder, idolatry, fraud, apostasy, blasphemy, and, of course, adultery and fornication and whatever other violation of the temple of God there may be. For these Christ will no more be the successful Intercessor; these will not at all be committed by any one who has been born of God, for he will cease to be the son of God if he commit them.
§ 43. The Catechetical School of Alexandria: Clement and Origen
Three types of theology developed in the ante-Nicene Church: the Asia Minor school, best represented by Irenæus (v. [§ 33]); the North African, represented by Tertullian and Cyprian (v. [§ 39]); and the Alexandrian, in the Catechetical School of which Clement and Origen were the most distinguished members. In the Alexandrian theology the tradition of the apologists (v. [§ 32]) that Christianity was a revealed philosophy was continued, especially by Clement. Origen, following the bent of his genius, developed other sides of Christian thought as well, bringing it all into a more systematic form than had ever before been attempted. The Catechetical School of Alexandria was the most celebrated of all the educational institutions of Christian antiquity. It aimed to give a general secular and religious training. It appears to have been in existence well before the end of the second century, having been founded, it is thought, by Pantænus. Clement assisted in the instruction from 190, and from about 200 was head of the school for a few years. In 202 or 203 he was forced by persecution under Septimius Severus to flee from the city. He died before 215. Of his works, the most important is his three-part treatise composed of his Protrepticus, an apologetic work addressed to the Greeks; his Pædegogus, a treatise on Christian morality; and his Stromata, or miscellanies. Origen became head of the Catechetical School in 203, when but eighteen years old, and remained in that position until 232, when, having been irregularly ordained priest outside his own diocese and being suspected of heresy, he was deposed. But he removed to Cæsarea in Palestine, where he continued his work with the greatest success and was held in the highest honor by the Church in Palestine and parts other than Egypt. He died 254 or 255 at Tyre, having previously suffered severely in the Decian persecution. [pg 190] His works are of the highest importance in various fields of theology. De Principiis is the first attempt to present in connected form the whole range of Christian theology. His commentaries cover nearly the entire Bible. His Contra Celsum is the greatest of all early apologies. The Hexapla was the most elaborate piece of text-criticism of antiquity.
Additional source material: Eusebius. Hist. Ec., VI, deals at length with Origen; Gregory Thaumaturgus, Panegyric on Origen, in ANF. VI.
(a) Clement of Alexandria, Stromata, I, 5. (MSG, 8:717.)
Clement's view of the relation of Greek philosophy to Christian revelation is almost identical with that of the apologists, as are also many of his fundamental concepts.
Before the advent of the Lord philosophy was necessary to the Greeks for righteousness. And now it becomes useful to piety, being a kind of preparatory training to those who attain to faith through demonstration. “For thy foot,” it is said, “will not stumble” if thou refer what is good, whether belonging to the Greeks or to us, to Providence. For God is the cause of all good things; but of some primarily, as of the Old and the New Testament, and of others by consequence, as philosophy. Perchance, too, philosophy was given to the Greeks directly till the Lord should call the Greeks also. For this was a schoolmaster to bring the Hellenic mind to Christ, as was the law to bring the Hebrews. Philosophy, therefore, was a preparation, paving the way for him who is perfected in Christ.
“Now,” says Solomon, “defend wisdom, and it will exalt thee, and it will shield thee with a crown of pleasure.”[66] For when thou hast strengthened wisdom with a breastwork by philosophy, and with expenditure, thou wilt preserve her unassailable by sophists. The way of truth is therefore one. But into it, as into a perennial river, streams flow from every side.