Why Church Fathers like Tertullian and Origen cannot be Saints in Catholic Church?
Pope Leo XIII, Satis Cognitum (# 9), June 29, 1896:
“The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium.”
Pope Leo XIII, Satis Cognitum (# 9):
“No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or arise some other heresies, which are not set out in this work of ours, and, if any one holds to a single one of these he is not a Catholic.”
Tertullian and Origen, both have had many contribution to Catholic Church as we acknowledge them as Church Fathers. Tertullian or Quintus Septimius Florens Tertullianus;( c. 155 – c. 220 AD) was a prolific early Christian author from Carthage in the Roman province of Africa. He was the first Christian author to produce an extensive corpus of Latin Christian literature and was an early Christian apologist and a polemicist against heresy, including contemporary Christian Gnosticism. Tertullian lived as a pagan until middle life, he had shared the pagan prejudices against Christianity, and had indulged like others in shameful pleasures. His conversion was not later than the year 197, and may have been earlier. He embraced the Faith with all the ardour of his impetuous nature. He became a priest, no doubt of the Church of Carthage. Monceaux, followed by d'Ales, considers that his earlier writings were composed while he was yet a layman, and if this be so, then his ordination was about 200.
Tertullian was the first theologian to write in Latin, and so has been called "the father of Latin Christianity", as well as "the founder of Western theology". He is the most famous for being the first writer in Latin known to use the term trinity (Latin: trinitas). The year 197 saw the publication of a short address by Tertullian, "To the Martyrs", and of his great apologetic works, the "Ad nationes" and the "Apologeticus". His great apologetic works have for its entire object the refutation of calumnies against Christians. In the first place they are proved to repose on unreasoning hatred only; the procedure of trial is illogical; the offence is nothing but the name of Christian, which ought rather to be a title of honour; no proof is forthcoming of any crimes, only rumour; the first persecutor was Nero, the worst of emperors. Secondly, the individual charges are met; Tertullian challenges the reader to believe in anything so contrary to nature as the accusations of infanticide and incest. Christians are not the causes of earthquakes and floods and famine, for these happened long before Christianity. Tertullian was very credible to debate with pagans and many pagan were converted under him.
Some fifteen works in Latin or Greek are lost, some as recently as the 9th century (De Paradiso, De superstitione saeculi, De carne et anima were all extant in the now damaged Codex Agobardinus in 814 AD). Tertullian's writings cover the whole theological field of the time – apologetics against paganism and Judaism, polemics, polity, discipline, and morals, or the whole reorganization of human life on a Christian basis; they gave a picture of the religious life and thought of the time which is of great interest to the church historian.
Like other early Christian writers Tertullian used the term paganus to mean "civilian" as a contrast to the "soldiers of Christ" or to Roman polytheists and other polytheists in the world.
Tertullian originated new theological concepts and advanced the development of early Church doctrine. A series of short works addressed to catechumens belong also to Tertullian's Catholic days, and fall between 200 and 206. "De spectaculis" explains and probably exaggerates the impossibility for a Christian to attend any heathen shows, even races or theatrical performances, without either wounding his faith by participation in idolatry or arousing his passions. "De idololatria" is by some placed at a later date, but it is anyhow closely connected with the former work. It explains that the making of idols is forbidden, and similarly astrology, selling of incense, etc. A schoolmaster cannot elude contamination. A Christian cannot be a soldier. To the question, "How am I then to live?", Tertullian replies that faith fears not famine; for the Faith we must give up our life, how much more our living? "De baptismo" is an instruction on the necessity of baptism and on its effects; it is directed against a female teacher of error belonging to the sect of Gaius (perhaps the Anti-Montanist). We learn that baptism was conferred regularly by the bishop, but with his consent could be administered by priests, deacons, or even laymen. The proper times were Easter and Pentecost. Preparation was made by fasting, vigils, and prayers. Confirmation was conferred immediately after by unction and laying on of hands. "De paenitentia" will be mentioned later. "De oratione" contains an exposition of the Lord's Prayer, totius evangelii breviarium. "De cultu feminarum" is an instruction on modesty and plainness in dress; Tertullian enjoys detailing the extravagances of female toilet and ridiculing them. Besides these didactic works to catechumens, Tertullian wrote at the same period two books, "Ad uxorem", in the former of which he begs his wife not to marry again after his death, as it is not proper for a Christian, while in the second book he enjoins upon her at least to marry a Christian if she does marry, for pagans must not be consorted with. A little book on patience is touching, for the writer admits that it is an impudence in him to discourse on a virtue in which he is so conspicuously lacking. A book against the Jews contains some curious chronology, used to prove the fulfilment of Daniel's prophecy of the seventy weeks. The latter half of the book is nearly identical with part of the third book against Marcion.Tertullian was people who struggled against Marcion and spent his times to debate and challenge Marcions. It would seem that Tertullian used over again what he had written in the earliest form of that work, which dates from this time. "Adversus Hermogenem" is against a certain Hermogenes, a painter (of idols?) who taught that God created the world out of pre-existing matter. Tertullian reduces his view ad absurdum, and establishes the creation out of nothing both from Scripture and reason.
And many contribution from what Tertullian gave to Catholic Church from his apologies.
So, what are errors from Tertullian?
Some of his teachings, such as the subordination of the Son and Spirit to the Father, were later rejected by the Church, and also according to Jerome, he later joined the Montanist sect and may have apostasized when he was fallen into Montanism heresy. The next period of Tertullian's literary activity shows distinct evidence of Montanist opinions, but he has not yet openly broken with the Church, which had not as yet condemned the new prophecy. Montanus and the prophetesses Priscilla and Maximilla had been long dead when Tertullian was converted to belief in their inspiration. He held the words of Montanus to be really those of the Paraclete, and he characteristically exaggerated their import.
Likewise with Origen, Origen also known as Origen Adamantius, was the Church Father who lived as an Ascetic, and theologian who was born and spent the first half of his career in Alexandria. He was a prolific writer who wrote roughly 2,000 treatises in multiple branches of theology, including textual criticism, biblical exegesis and hermeneutics, homiletics, and spirituality. He was one of the most influential and controversial figures in early Christian theology, apologetics, and asceticism.
Expelled from Alexandria, Origen fixed his abode at Caesarea in Palestine (232), with his protector and friend Theoctistus, founded a new school there, and resumed his "Commentary on St. John" at the point where it had been interrupted. He was soon surrounded by pupils. The most distinguished of these, without doubt, was St. Gregory Thaumaturgus who, with his brother Apollodorus, attended Origen's lectures for five years and delivered on leaving him a celebrated "Farewell Address". During the persecution of Maximinus (235-37) Origen visited his friend, St. Firmilian, Bishop of Caesarea in Cappadocia, who made him remain for a long period. On this occasion he was hospitably entertained by a Christian lady of Caesarea, named Juliana, who had inherited the writing of Symmachus, the translator of the Old Testament (Palladius, "Hist. Laus.", 147). The years following were devoted almost uninterruptedly to the composition of the "Commentaries". Mention is made only of a few excursions to Holy Places, a journey to Athens (Eusebius, VI, xxxii), and two voyages to Arabia, one of which was undertaken for the conversion of Beryllus, a Patripassian (Eusebius, VI, xxxiii; St. Jerome, Illustrious Men 60), the other to refute certain heretics who denied the Resurrection (Eusebius, Church History VI.37). Age did not diminish his activities. He was over sixty when he wrote his "Contra Celsum" and his "Commentary on St. Matthew".
The persecution of Decius (250) prevented him from continuing these works. Origen was imprisoned and barbarously tortured, but his courage was unshaken and from his prison he wrote letters breathing the spirit of the martyrs (Eusebius, Church History VI.39). He was still alive on the death of Decius (251), but only lingering on, and he died, probably, from the results of the sufferings endured during the persecution (253 or 254), at the age of sixty-nine (Eusebius, Church History VII.1).
Origen is considered by some Christian groups to be a Church Father. He is widely regarded as one of the most influential Christian theologians. His teachings were especially influential in the east, with Athanasius of Alexandria and the three Cappadocian Fathers being among his most devoted followers.
Meanwhile, Origen began composing his massive theological treatise On the First Principles, a landmark book which systematically laid out the foundations of Christian theology for centuries to come. Origen also began travelling abroad to visit schools across the Mediterranean. In 212 he travelled to Rome – a major center of philosophy at the time. In Rome, Origen attended lectures by Antipope Hippolytus of Rome and was influenced by his logos theology. After that, Origen stood as a Trinitarian defender who converted many Patripassian and Sabellian because his works. In 213 or 214, the governor of the Province of Arabia sent a message to the prefect of Egypt requesting him to send Origen to meet with him so that he could interview him and learn more about Christianity from its leading intellectual. Origen, escorted by official bodyguards, spent a short time in Arabia with the governor before returning to Alexandria.
In the eight books of the "Contra Celsum" Origen follows his adversary point by point, refuting in detail each of his false imputations. It is a model of reasoning, erudition, and honest polemic. The "De principiis", composed at Alexandria, and which, it seems, got into the hands of the public before its completion, treated successively in its four books, allowing for numerous digressions, of: (a) God and the Trinity, (b) the world and its relation to God, (c) man and his free will, (d) Scripture, its inspiration and interpretation. Many other works of Origen have been entirely lost: for instance, the treatise in two books "On the Resurrection", a treatise "On Free Will", and ten books of "Miscellaneous Writings" (Stromateis).
During his lifetime Origen by his writings, teaching, and intercourse exercised very great influence. St. Firmilian of Caesarea in Cappadocia, who regarded himself as his disciple, made him remain with him for a long period to profit by his learning (Eusebius, Church History VI.26; Palladius, "Hist. Laus.", 147). St. Alexander of Jerusalem his fellow pupil at the catechetical school was his intimate faithful friend (Eusebius, VI, xiv), as was Theoctistus of Caesarea in Palestine, who ordained him (Photius, cod. 118). Beryllus of Bostra, whom he had won back from heresy, was deeply attached to him (Eusebius, VI, xxxiii; St. Jerome, Illustrious Men 60). St. Anatolus of Laodicea sang his praises in his "Carmen Paschale" (P.G., X, 210). The learned Julius Africanus consulted him, Origen's reply being extant (P.G., XI, 41-85). St. Hippolytus highly appreciated his talents (St. Jerome, Illustrious Men 61). St. Dionysius, his pupil and successor in the catechetical school, when Patriarch of Alexandria, dedicated to him his treatise "On the Persecution" (Eusebius, VI, xlvi), and on learning of his death wrote a letter filled with his praises (Photius, cod. 232). St. Gregory Thaumaturgus, who had been his pupil for five years at Caesarea, before leaving addressed to him his celebrated "Farewell Address" (P.G., X, 1049-1104), an enthusiastic panegyric.
While this was an unexpected phenomenon, especially given Origen's international fame as a teacher and philosopher, it infuriated Bishop Demetrius, who saw it as a direct undermining of his authority. Bishop Demetrius sent deacons from Alexandria to demand that the Palestinian hierarchs immediately return "his" catechist to Alexandria. He also issued a decree chastising the Palestinians for allowing a person who was not ordained to preach. The Palestinian bishops, in turn, issued their condemnation, accusing Demetrius of being jealous of Origen's fame and prestige. He also issued a decree chastising the Palestinians for allowing a person who was not ordained to preach. The Palestinian bishops, in turn, issued their condemnation, accusing Demetrius of being jealous of Origen's fame and prestige.
Origen obeyed Demetrius's order and returned to Alexandria, bringing with him an antique scroll he had purchased at Jericho containing the full text of the Hebrew Bible. The manuscript, which had purportedly been found "in a jar", became the source text for one of the two Hebrew columns in Origen's Hexapla. Origen studied the Old Testament in great depth; Eusebius even claims that Origen learned Hebrew.
Origen also studied the entire New Testament, but especially the epistles of the apostle Paul and the Gospel of John, the writings which Origen regarded as the most important and authoritative. At Ambrose's request, Origen composed the first five books of his exhaustive Commentary on the Gospel of John, He also wrote the first eight books of his Commentary on Genesis, his Commentary on Psalms 1–25, and his Commentary on Lamentations. In addition to these commentaries, Origen also wrote two books on the resurrection of Jesus and ten books of Stromata ('Miscellanies'). It is likely that these works contained much theological speculation, which brought Origen into even greater conflict with Demetrius.
So, what are errors from Origen?
Other than Bishop Demetrius rejected Origen's request for ordaining him as a Priest before Demetrius, When Bishop Demetrius sent Origen to Athen to evangelize Pagans, Origen had an Error which was named as Universalism heresy from his extreme apokatastasis. It meaning which held that all beings, including even Satan himself, would eventually attain salvation and Hell is not eternal at all.
This allegation probably arose from a misunderstanding of Origen's argument during a debate with the Valentinian Gnostic teacher Candidus. Candidus had argued in favor of double predestination by declaring that the Devil was beyond salvation. Origen had responded by arguing that, if the Devil is destined for eternal damnation, it was on account of his actions, which were the result of his own free will. Therefore, Origen had declared that Satan and Demons were only morally reprobated, not absolutely reprobated. With other words, demons can attain the salvation from Heaven during they are repented and want to worship back The Holy Trinity God. This interpretation also influenced many other heretic like Isaac The Syrian and from Isaac The Syrian views, these views influenced Mahommedanism views on Demons (In Mahometanism, they are called as "Jinn". Mahomet the Former Pagan and The Black Stone Worshipper in Arabia, those who was also a False prophet had taught that Jinn and impious men during they are "Muslims" can attain the Salvation in Heaven, and Jahannam is not eternal for "Straight Muslims").
Besides that, Origen also believed on Subordination of divine persons, The three Persons of the Trinity are distinguished from all creatures by the three following characteristics: absolute immateriality, omniscience, and substantial sanctity. As is well known many ancient ecclesiastical writers attributed to created spirits an aerial or ethereal envelope without which they could not act.
He said that How could the Son, who is the Wisdom of the Father, be ignorant of anything (Commentary on John I.27; Against Celsus VI.17). Nor can we admit ignorance in the Spirit who "searcheth the deep things of God" (De Principiis I.5.4, I.6.2, I.7.3; "In Num. him.", XI, 8 etc.). As substantial holiness is the exclusive privilege of the Trinity so also is it the only source of all created holiness. Sin is forgiven only by the simultaneous concurrence of the Father, the Son, and the Holy Ghost; no one is sanctified at baptism save through their common action; the soul in which the Holy Ghost indwells possesses likewise the Son and the Father. In a word the three Persons of the Trinity are indivisible in their being, their presence, and their operation.
Along with these perfectly orthodox texts there are some which must be interpreted with diligence, remembering as we ought that the language of theology was not yet fixed and that Origen was often the first to face these difficult problems. It will then appear that the subordination of the Divine Persons, so much urged against Origen, generally consists in differences of appropriation (the Father creator, the Son redeemer, the Spirit sanctifier) which seem to attribute to the Persons an unequal sphere of action, or in the liturgical practice of praying the Father through the Son in the Holy Ghost, or in the theory so widespread in the Greek Church of the first five centuries, that the Father has a pre-eminence of rank (taxis) over the two other Persons, inasmuch as in mentioning them He ordinarily has the first place, and of dignity (axioma) because He represents the whole Divinity, of which He is the principle (arche), the origin (aitios), and the source (pege). That is why St. Athanasius defends Origen's orthodoxy concerning the Trinity and why St. Basil and St. Gregory of Nazianzus replied to the heretics who claimed the support of his authority that they misunderstood him.
Other errors and dangers of which were not recognized by Origen:
(1) Eternity of Creation
Whatever exists outside of God was created by Him: the Alexandrian catechist always defended this thesis most energetically against the pagan philosophers who admitted an uncreated matter (De Principiis II.1.5; "In Genes.", I, 12, in Migne, XII, 48-9). But he believes that God created from eternity, for "it is absurd", he says, "to imagine the nature of God inactive, or His goodness inefficacious, or His dominion without subjects" (De Principiis III.5.3). Consequently he is forced to admit a double infinite series of worlds before and after the present world. With other words, Origen also believed on Reincarnation concept. Which was condemned by Catholic Church, as Some early Heretic theologians, such as Valentinus and Basilides of Alexandria, believed in reincarnation.
(2) Original Equality of the Created Spirits
"In the beginning all intellectual natures were created equal and alike, as God had no motive for creating them otherwise" (De Principiis II.9.6). Their present differences arise solely from their different use of the gift of free will. The spirits created good and happy grew tired of their happiness (op. cit., I, iii, 8), and, though carelessness, fell, some more some less (I, vi, 2). Hence the hierarchy of the angels; hence also the four categories of created intellects: angels, stars (supposing, as is probable, that they are animated, De Principiis I.7.3), men, and demons. But their rôles may be one day changed; for what free will has done, free will can undo, and the Trinity alone is essentially immutable in good.
(3) Essence and Matter
Matter exists only for the spiritual; if the spiritual did not need it, matter would not exist, for its finality is not in itself. But it seems to Origen - though he does not venture to declare so expressly - that created spirits even the most perfect cannot do without an extremely diluted and subtle matter which serves them as a vehicle and means of action (De Principiis II.2.1, I.6.4, etc.). Matter was, therefore, created simultaneously with the spiritual, although the spiritual is logically prior; and matter will never cease to be because the spiritual, however perfect, will always need it. But matter which is susceptible of indefinite transformations is adapted to the varying condition of the spirits. "When intended for the more imperfect spirits, it becomes solidified, thickens, and forms the bodies of this visible world. If it is serving higher intelligences, it shines with the brightness of the celestial bodies and serves as a garb for the angels of God, and the children of the Resurrection" (De Principiis II.2.2).
Argument over the orthodoxy of Origen's teachings spawned the First Origenist Crisis in the late fourth century, in which he was attacked by St. Epiphanius of Salamis and St.Jerome, but defended by Tyrannius Rufinus and John of Jerusalem. In 543, Emperor Justinian I condemned him as a heretic and ordered all his writings to be burned. The Second Council of Constantinople in 553 may have anathematized Origen, or it may have only condemned certain heretical teachings which claimed to be derived from Origen. The Church rejected his teachings on the pre-existence of souls.
