Abstract
In this welcomed paperback edition of Journey Back to God, Mark S. M. Scott undertakes the ambitious task of uniting the speculative and pastoral dimensions inherent within Origen’s theodicy in order to appreciate the holistic character of his thought more broadly. Against the all too common reductionist accounts of his life and thought, Scott argues that Origen must be seen as both churchman and philosopher, both a Christian and a Platonist, and that to appreciate his complexity and brilliance we must view his theodicy within his own “lens of the soul’s spiritual odyssey” (xiv). By being faithful to Origen himself in this way, Scott maintains, we overcome the indictments of his thought that are so prevalent and “encounter a beautiful mind aflame with the passion for divine truth” (xi).
The book itself is structured as a journey into the heart of Origen’s theological vision. In the first two chapters, Scott sets the foundation for his study by contrasting common contemporary theodicies with Origen’s holistic approach. In Chapter 1, he shows how contemporary approaches are modelled on a syllogistic puzzle, treating the problem of evil in terms of incompatible propositions. But for Origen, he argues in Chapter 2, the problem of evil concerns “the credibility of divine providence, not the logical incompatibility between three premises” (33). To fully appreciate the problem of evil in Origen’s mind, then, one must “transpose” the problem into the “cosmic key” of Origen’s theology (49).
Chapters 3 and 4 turn to examine in greater detail the inner workings of Origen’s cosmic vision, addressing his account of the origin of evil and his conception of divine providence, respectively. Together, they sketch a framework in which the progression of the soul becomes the dominant motif. Creation in its fallen state becomes “a schoolroom or hospital for the soul,” where God’s “providential response” teaches and brings healing (74).
In Chapters 5 and 6, we reach the heart of Scott’s project, where the “soteriological undercurrent of Origen’s theodicy” comes into direct focus (102). In Chapter 5, Scott examines two of Origen’s principal works on Christian spirituality: Homilies on Numbers and Commentary on the Song of Songs. He argues that the journey of the individual soul to God is a microcosm of the process by which the harmony of the cosmos is being providentially restored. The problem of evil is, then, deeply soteriological for Origen. This “dynamic spiritual dimension,” Scott admits, does lead to universalist tendencies, but he suggests in Chapter 6 that this is often presented more forcefully than Origen himself posits it (127). Instead, Scott maintains, a careful and balanced reading of Origen’s entire corpus reveals that “he cautiously posits its speculative possibility in select company” only (129). Here is where the real payoff of Scott’s holistic approach to this study is found. There is a tension, or mystery, Scott argues, in Origen’s thought on this point which is too often ignored. He was not a dogmatic theologian in the modern sense, and we do him and ourselves a disservice when we read him as if he were. This tension brings the study full circle, for it illustrates the importance of holding the pastoral and speculative dimensions of his thought together. At times, it was prudent for him to emphasize the fire of hell, but when speaking to those who were more spiritually mature, he felt free to hint at the possibility of universalism.
While readers may quibble over whether or not Scott has done full justice to the Platonic influence on Origen, the great achievement of this book is found in how he skillfully holds together the pastoral and speculative dimensions of his thought throughout. Those interested in patristic studies or the problem of evil will find this book worthwhile. But the true merit of this book reaches much further, for this study penetrates to the very heart of Origen’s theology: “Far from treating theology as an abstract exercise independent of spirituality,” Scott concludes, “Origen thinks theology should advance the welfare of the soul” (158). This is, indeed, a welcomed and much needed study.