In the ninth century, the Buddhist sage Linji Yixuan told a monk, “If you meet the Buddha on the road, kill him.” Locating the quote in the Zen tradition and its complete detachment from the historical Buddha may be pertinent, in that an embodied Buddha goes against the tenets of the religion. Modern Western Buddhists give a benign reading to the quote such as, don’t assume you have the answers or always be willing to question your assumptions. Maybe the point is not to settle on any sure propositions especially as they might be attached to an actual fleshly historical figure. Maximus the Confessor notes that the best of human thought, which he located in the Greek philosophical tradition, ends in deicide. The murder of the Messiah is the end result of all sorts of forces, but what Maximus has in mind is what the earliest church fathers noticed, even given the Bible, given Jesus, given Christian history, given the church, without the gospel as starting premise the human tendency is to obliterate faith in a God who has come in the flesh. The most destructive elements to the early Church were not those who were seeking to literally kill and destroy Christians but those who became Christians.
Origen, who writes the first text on how to read the Bible, is faced with three kinds of false teaching: the simple (who believe God is corporeal), the Marcionites (who believe in two Gods – the Old Testament Jewish God and the Father of Christ) and the Jews, and all of them are eagerly reading the Bible with a literal hermeneutic, counter to the reality of the incarnation. Origen’s task in On First Principles is nothing short of setting forth an alternative or new understanding of God, humans, and the world, in the principle or rule which will guide Bible reading. Only in the incarnation will the seeming dualisms and contradictions in the world, in Scripture, and in humanity find a unifying principle. He insists, according to M. F. Wiles, on “the absolute unity of the message of Scripture from beginning to end.” As Barbara Bruce puts it, “The one God was revealed in both Testaments, and a peacemaker was the person who could demonstrate the concord and peace of the Old Testament with the New.”
Origen’s peaceful hermeneutic strategy is most clear in his reading of Joshua. Israel (of the flesh) is typical of those with a literal hermeneutic and a literal view of the world in that reading a book like Joshua she “understood nothing in them except wars and the shedding of blood,” and as a result was “incited to excessive savageries” and was “always fed by wars and strife.” Here Origen spells out his hermeneutic strategy, which applies to his overall reading of Scripture: “But after the presence of my Lord Jesus Christ poured the peaceful light of knowledge into human hearts, since, according to the Apostle, he himself is ‘our peace,’ he teaches us peace from this very reading of wars. For peace is returned to the soul if its own enemies—sins and vices—are expelled from it.” Reading “according to the teaching of our Lord Jesus Christ” serves to equip for battle, not according to the flesh, but against the spiritual enemies that “proceed from our heart” namely, “evil thoughts, thefts, false testimony, slanders,” and other enemies of “our soul.”  Origen is describing the powers that rule the world and the human heart and the means of defeating them, namely through a proper hermeneutic. He describes this spiritual reading as enabling the life-giving breath of the Spirit to be imparted to us.
This peaceable new life is built on his notion that the incarnation demands a new understanding of reality, and this serves the new hermeneutic. Scripture as an extension of incarnation constitutes Bible reading as the most essential sacrament. “As the people listened to Scripture, letting the words penetrate their minds, they were partaking of the body of Christ. Even as they were careful during the Eucharist celebration not to let one particle of bread drop to the ground, so also must they reverently attend to the Word.”
Origen is forced by the heretical circumstance to drop his own biblical exposition so as to undertake the first manual on biblical hermeneutics, and the place he begins pertains to the broadest assumptions about God and the world revealed in the Trinity and incarnation. His first principles are not first because they are easy but because apart from these principles the Christian religion is being completely misconstrued.
Origen’s peaceable hermeneutic is not only aimed at harmonizing antagonisms in conceptions of God and scripture, as his larger concern is to create disciples who will prove to be true witnesses (martyrs to peace over and against the violence that would kill them). Just as he sees Bible reading in light of the broadest of perspectives, he also understands that only those who are grounded in the truth will prove true in death. He wants to create those who can endure the violence of persecution without themselves giving in to violence. There is no Word apart from the historical incarnation and apart from those who would continue the incarnation, specifically through martyrdom.
Origen’s father had been martyred and only his mother’s hiding his clothes prevented young Origen from joining his father. As Eusebius tells the story:
When Severus began to persecute the churches, glorious testimonies were given everywhere by the athletes of religion. This was especially the case in Alexandria, to which city, as to a most prominent theater, athletes of God were brought from Egypt and all Thebais according to their merit, and won crowns from God through their great patience under many tortures and every mode of death. Among these was Leonides, who was called the father of Origen, and who was beheaded while his son was still young.
Torture and death called for preparation on the order of an athlete preparing to win a contest. Eusebius tells of Origen writing “to his father an encouraging letter on martyrdom, in which he exhorted him, saying, ‘Take heed not to change your mind on our account.’”  This letter is the earliest record of his vast writing project which would only come to an end with his own torture and death.
From the age of 18, when Origen was selected to train catechumens, he understood his task was to prepare his charges for martyrdom. Eusebius gives the account of seven of Origen’s students, who in quick succession, were tortured and martyred. One of his outstanding student martyrs was Potamiæna, who had burning pitch poured over “various part of her body, from the sole of her feet to the crown of her head.” Not long after the officer overseeing her death, moved by her manner of death, converted and was also martyred.
As Eusebius describes Origen’s end, he suffered “bonds and bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies.” The goal was not to kill him immediately but to make him suffer, but not long after, he died as a result of the tortures. As Eusebius records, “what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy.” In other words, his is the writing of a martyr for martyrs, in order to prepare for and live out a life of defeating death, and his life proved true in death.
The pattern Christians are emulating, reenacting, or repeating is that of Christ, tortured and crucified, but defeating those who killed him both in the manner of his death and in his defeat of death. The martyr faces the principalities and powers in a hermeneutical contest in which two realms of truth or two powers are pitted in a life and death struggle in which life and death are the two powers, the two principles, or the two forms of thought. The state proves its power and truth in displaying the crucified, broken, naked, terrorized, body of Christ and his followers. The human body marks the site in which the social body, the political body, or the religious body, impresses its truth. Torture and death are a means of establishing a regime of truth and this is why the martyr is the witness to a counter truth.
As Paul Kolbert writes, torture poses a potential hermeneutical crisis that does not differ much “from the hermeneutical challenges of everyday life.” In Origen’s description, the common passions of life, avarice for example, can breed an exponential desire for money such that one begins to acquire money through force and shedding human blood. This everyday “hermeneutical failure” demonstrates how an inward greed can become an outward violence such that a natural desire becomes “full blown demonic theater.”
In the exegetical strategy of the state, the tortured, maimed, and killed are a sign (a letter) of the final power, the sovereign power of Rome in this case, which proves its final and all-powerful word in the flesh of its victims. The tortured are non-persons, non-citizens, so many lice (in Nazi hermeneutics) who, in their humiliation and otherness, mark the personhood and power of those who exercise power over them. The cross, or the instrument of torture, is the clearest demarcation of two regimes of truth (those who crucify and those crucified).
Origen explains to Ambrose, preparing for his martyrdom, that he must first undergo an inner martyrdom so that when it came to being tortured, he would not defile himself with any untoward word or thought toward his torturers and should in no way be diverted from devotion to God. He must willingly and without anger confess his faith so as to bring the rage of his torturer into contrast with his own tranquility. But to do this he must first ground himself in the Word.
There are two systems on each side of the cross, and Origen understood his task as one of filling out the alternative to violence by bodying forth or enfleshing the alternative in the manner of Christ. As Kolbert puts it, “Origen’s intensely Christian and intellectual response to state-sponsored terror resists the Roman state’s efforts to impose its own violent discipline on bodies through a voluntary, nonviolent discipline, a counter-asceticism that not only opposes the Empire’s interpretation of the world, but also embodies an alternative to it.”
Just as the literalist disfigures the body of the biblical text, in the same mode the torturer would disfigure the flesh in service of violence. What arises in the body of Christ is an alternative meaning attached to bodies and to the letter: an opening to the Spirit. As Origen describes it, reading the Bible rightly, according to the flesh, soul, and spirit includes a right understanding of God, a right understanding of the world, and only with this understanding can one endure torture. Reading by the Spirit, or a figural reading “is a means of freeing knowledge from its cultural captivity to power.” Reading Scripture rightly, is a “spiritual exercise through which readers cultivate a nonviolent hermeneutic, one that embraces the broader signification of material figures (both in Scripture and in the rest of the human world) rather than violently disfiguring them.”
According to Origen, Christ in his silence “under the scourge and many other outrages” manifested “a courage and patience superior to that of any of the Greeks who spoke while enduring torture.” When Jesus “was being mocked and was clothed in a purple robe, and the crown of thorns was put on his head, and when he took the reed in his hand for a scepter, he showed the highest meekness. For he said nothing either ignoble or angry to those who ventured to do such terrible things to him.” Origen’s comparison pictures a test of two world systems, and Christ’s nonviolent response is the sign of an alternative, peaceful, understanding to be embodied in the church and its hermeneutic.
(To register for our next class with PBI, “Reading the Bible in Community” starting the week of September 26th and running through November 18th register at https://pbi.forgingploughshares.org/offerings)
 M. F. Wiles, “Origen as a Biblical Scholar,” The Cambridge History of the Bible, vol. 1, ed. P. R. Ackroyd and C. F. Evans (Cambridge: The Cambridge University Press, 1970), pp. 454–89. Quoted in Origen, Homilies on Joshua, trans. and intro Barbara J. Bruce (Washington: The Catholic University of America Press, 2002) 7.
 Bruce, Ibid.
 Origen, Homilies on Joshua, 14.1.
 Henri Crouzel, “Origen and Origenism,” The New Catholic Encyclopedia, vol. 10 (New York: McGraw-Hill Book Company, 1967), p. 771. Quoted in Bruce, 6.
 Bruce, Ibid.
 Eusebius, Church History, 6.1–2
 Ibid, 6.2.
 Ibid, 6.39.
 Paul R. Kolbet, “Torture and Origen’s Hermeneutics of Nonviolence” Journal of the American Academy of Religion, September 2008, Vol. 76, No. 3, p. 552.
 Kolbert, 554.
 Origen, Exhortatio ad martyrium (Koetschau et al. [1899–1955]: 2.3–47); trans. Greer (1979: 41–79). Quoted from Kolbet, 554.
 Kolbert, 552.
 Kolbert, 562
 Origen, Against Celsus, 7.55.
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