ORIGEN --- AND --- ( OTHERS ) --- BELIEVED CHRIST & THE HOLY SPIRIT WERE ANGELS (I.E., SERAPHIM)

LATIN TEXT ACCORDING TO RUFINUS: “...Dicebat autem et Hebraeus magister quod duo illa seraphim, quae in Esaia senis alis describuntur clamatia adinvicem et dicenta: “Sanctus sanctus sanctus Dominus Sabaoth,” de unigentio filio dei et de spiritu sancto esset intellegendum. Nos vero putamus etiam illud, quod in canico Ambacum dictum est: “In medio duorum animalium (vel duarum vitarum) cognosceris,” de Christo et de spiritu sancto sentiri debere...” - (De Principiis 1.3.4 [GCS Orig. 5:52-3], Text according to Rufinus' Latin Translation : Page 144-145, Footnote 18, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

ORIGEN OF ALEXANDRIA (circa. 182-251 C.E.): “...My [Gk., ( ho Ebraios ) Ltn., ( Hebraeus )] Hebrew master used to say that the two six-winged seraphim in Isaiah who cry one to another and say: “Holy, holy, holy is the Lord of Hosts,” [Isaiah 6:3] [Gk., ( ton monogene einai tou theou kai to pnuma to hagion )] ( WERE THE ONLY-BEGOTTEN SON OF GOD AND THE HOLY SPIRIT ). And ( we ourselves ) think that the expression in the song of Habkkuk: “In the midst of ( THE TWO LIVING CREATURES ) THOU SHALT BE KNOWN,” [Habakkuk 3:2] ( IS SPOKEN OF CHRIST AND THE HOLY SPIRIT )...” - (De Principiis 1.3.4 [GCS Orig. 5:52-3], “On First Principles,” Translated by B. G. Butterworth, Page 32, London 1936 ; quoted on Pages 144-145, Footnote 18, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

ORIGEN OF ALEXANDRIA (circa. 182-251 C.E.): “...My Hebrew master also used to say that those TWO SERAPHIM IN ISAIAH, which are described as having each six wings, and calling to one another, and saying, "Holy, holy, holy, Lord God of hosts," WERE TO BE UNDERSTOOD OF THE ONLY-BEGOTTEN SON OF GOD AND OF THE HOLY SPIRIT. AND WE THINK THAT THAT EXPRESSION ALSO which occurs in the hymn of Habakkuk (3:2), "In the midst either of the two living things," or 'of the two lives,' "you will be known," OUGHT TO BE UNDERSTOOD OF CHRIST AND OF THE HOLY SPIRIT...” - (1.3.4, “Peri Archon,” or “De Principiis,” or “On First Principles,” Translated [From the Latin Version of Rufinus] by Frederick Crombie. From Ante-Nicene Fathers, Vol. 4. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.)

LATIN TEXT: “...Scriptum vero est: “Stabant in circuitu eius, sex alae uni et sex alae alteri ; et duabus quidem velabant faciem et duabus velabant pedes, et duabus volabant ; et clamabant alter ad alterum.” [Isaiah 6:2-3.] Verum haec “Seraphim,” quae circa Deum sunt, quae sola cognitione dicunt: “Sanctus, Sanctus, Sanctus!” [Isaiah 6:3], propter hoc servant mysterium Trinitatis, quia et ipsa sunt sancta ; his enim in omnibus, quae sunt, sanctius nihil est. Et non leviter dicunt “alter ad alterum” : “Sanctus, Sanctus, Sanctus!” sed salutarem omnibus confessionem clamore pronuntiant. ( Quae ) sunt ista duo “Seraphim?” ( Dominus meus Iesus et Spiritus sanctus ). Nec putes Trinitatis dissidere naturam, si nominum servantur officia...” - (In Es. Hom. 1.2 [GCS Orig. 8:244-5], Footnote 17, Page 144, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)
[FOOTNOTE 18]: Greek Fragment = Justinian, Ep. ad. Menam [ACO 3:210].

ORIGEN OF ALEXANDRIA (circa. 182-251 C.E.): “...Scripture, however, says: “( They ) stood around him, each with six wings ; with two they covered ( his ) face, with two they covered ( his ) feet and with two they were flying ; and they were calling to one another.” [Isaiah 6:2-3.] It is, in fact, in a solely spiritual fashion that the seraphim surrounding God are saying: “Holy, holy, holy!” [Isaiah 6:3.] They are guarding the secret of the Trinity, because they, too, are holy. Indeed, there is nothing in all there is that is holier. And it is not without reason that they are “calling to one another: 'Holy, holy, holy!” but rather they are crying out ( a creed ) salutary to all people. ( WHO ) ARE THOSE TWO SERAPHIM? ( THE LORD, MY JESUS, AND THE HOLY SPIRIT ). And do not assume the essence of the Trinity to fall apart if we look at the roles connected with these names{17}...” - (In Es. Hom. 1.2, Page 144, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

Here is Jeromes testimony that Origen was not alone in this belief, but that others who were considered “...( very ) learned men...” also held the same belief:

JEROME / EUSEBIUS SOPHRONIUS HIERONYMUS (circa. 347-420 C.E.): “...( Certain one(s) who ) have interpreted this passage before me, ( Greek(s) as well as Roman(s) ){22} have declared that the Lord sitting upon a throne is God the Father and THE TWO SERAPHIM WHICH ARE SAID TO BE STANDING ONE AT EACH SIDE ARE OUR LORD JESUS CHRIST AND THE HOLY SPIRIT. I do not agree with ( their ) opinion, though ( they are very learned men )...” - (De Seraphim Page 145, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)
[FOOTNOTE 22]: Besides, Origen, Jerome may have had in mind Victorinus of Pettau who , in commenting on the Bible, followed Origen, as Jerome states in Epistle 61.2 (CSEL 54:577).
[PERSONAL FOOTNOTE]: Compare In Isa. Bk. 3, c. 6: “...Thus a certain person impiously understands the two Seraphim as Son and Holy Spirit...” (PL 24:94 C) Compare Epist. 18 n. 4 (l, 75-8); In Isa. 6, 1-7 (An. Mar., 3, P. 3, 119-21).

LATIN TEXT: “...Impie ergo quidam duo seraphim Filium et Spiritum sanctum intellegit...” - ([Jeromes Commentary] In Es. 3.4 [VL.AGLB 23:315], Footnote 30, Pages 147, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

JEROME / EUSEBIUS SOPHRONIUS HIERONYMUS (circa. 347-420 C.E.): “...It was impious of a certain person [i.e., Origen] to UNDERSTAND THE TWO SERAPHIM TO BE THE SON AND THE HOLY SPIRIT...” - (Jeromes Commentary In Isaiah 3.4, Pages 147, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

LATIN TEXT: “...Dixi eum purgasse in Latina translatione si qua illa offendicula fidei videbantur in Graeco, et non immerito : ita tamen ut eadem etiam a me conprobem gesta. Nam sicut ille in omeliis de Esaia duo Seraphim Filium et Spiritum Sanctum esse interpretatus est, et addens de suo: “Nemo aestimet in Trinitate naturae esse differentiam, cum nominum discernuntur officia,” per ho curare se credit offendicula potuisse, ita nos, vel ademptis vel immutatis quibusdam vel additis, sensum auctoris adducere conati sumus ad intellegentiae tramitem rectiorem. Quid hic diversum aut quid contrarium aut quid non idem fecimus?...” - (Rufinus Apol. c. Hier. 2.50 [CCSL 20:122], Footnote 34, Pages 149, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

RUFINUS OF AQUELEIA (circa. 345-410): “...( I ) said that when grounds of offence appeared in the Greek [i.e., Origen's Peri Archon] ( he ) [i.e., Jerome] had cleared them away in ( his ) Latin translation ; and not wrongly ; but ( he ) had done this just in the same sense as I have done it. For instance, in the Homilies on Isaiah, ( HE ) EXPLAINS THE TWO SERAPHIM AS MEANING THE SON AND THE HOLY GHOST, and ( he ) adds this of is own: “Let no one think that there is a difference of nature in the Trinity when the offices of the Persons are distinguished” ; and by this ( he ) thinks that ( he ) has been able to remedy the grounds of offense. ( I ) in a similar way occasionally removed, altered or added a few words, in an attempt to draw the meaning of the writer into better accordance with the straight path of the faith. What did ( I ) do in this which was different or contrary to ( our friend's ) system? What which was not identical with it?...” - (Rufinus Apol. c. Hier. 2.50 [CCSL 20:122], Pages 149, Chapter 11, English Translation from II/3, 481; “Nicene and Post-Nicene Fathers,” Freemantle, quoted in “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

ANTI-ORIGENIST TRACT (circa. 400 C.E.): “...And if ( his ) audacity had gone to this point, we might still endure ( his ) [ie., Origne's] insanity ; now, however, ( his ) blasphemey concerns larger issues, and ( his ) impiety reaches God himself. FOR HE CALLS THE SON AND THE HOLY SPIRIT, AS THOUGH HE WERE SOME CREATOR OF NEW IDOLS AND IMAGES OF THE GODS, ( TWO SERAPHIM ) ; and he does not hesitate to burst out sacrilegiously that: “the seraphim receive their shape in holiness from Him who is holy in a principal way...” - (Page 149, Chapter 11, English Translation from II/3, 481; “Nicene and Post-Nicene Fathers,” Fremantle, quoted in “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)
[FOOTNOTE 35]: Editio princeps: S. Hieronymi Stridonensis presbyteri tractatus contra Origenem de visione Esaiae, quem nunc primum ex codd. Mss. Casinensibus A. M. Amelli in lucem edidit et illustravit (Monte Cassino, 1901). Emended edition: G. Morin, Anecdota Maredsolana III/3 (Maredsous and Oxford, 1903) xviii-xix, 103-22.

LATIN TEXT: “...Origenes haereticus : quid ad me, qui illum in plerisque hereticum non ergo? Erravit de resurrectione corporis ; erravit de animarum statu, de diaboli paenitentia et – quod his maius est – Filium et Spiritum sanctum seraphin esse testatus est...” - (Epistle 61.2, [CSEL 54:577], Footnote 40, Page 151, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

JEROME / EUSEBIUS SOPHRONIUS HIERONYMUS (circa. 347-420 C.E.): “...Origen is a heretic, true ; but what does that take from me who do not deny that on very many points he is heretical? He has erred concerning the resurrection of the body, he has erred concerning the condition of souls, he has erred supposing it possible that the devil may repent, and – an error more important than these – he has declared in his commentary upon Isaiah THAT THE SERAPHIM MENTIONED BY THE PROPHET ARE THE DIVINE SON AND THE HOLY GHOST...” - (Epistle 61.2, [CSEL 54:577], Page 151, Chapter 11, English Translation ; “Nicene and Post-Nicene Fathers,” Fremantle, quoted in “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)
[FOOTNOTE 40]: Compare Epistle 84.3 [CSEL 55:123-4].

JEROME / EUSEBIUS SOPHRONIUS HIERONYMUS (circa. 347-420 C.E.): “...He [i.e., Origen] is wrong about the resurection of the body, he is wrong about the condition of souls and the repentance of the Devil, and more grave than all this, HE TESTIFIES THAT ( THE SON ) AND THE HOLY SPIRIT ( ARE SERAPHIM )...” - (Page 52, Epist. 71, Ad Vigilant. As quoted in “Christ in Christian Tradition: From the Apostolic Age to Chalcedon (451),” By Aloys Grillmeier, John Bowden, John )
[FOOTNOTE]: Origens subordination: “...We may not pray to him who himself prays...” - (De Orat. 15.2, GCS II, 234.19.
[FOOTNOTE]: See also “In Isa. Hom,” GCS VIII, 244:22-28; De Principiis I.3.4, GCS V, 52:17-53:4; for Origen calling them “Seraphim.”

LATIN TEXT: “...In lectione Esaiae, in qua duo seraphin clamantia describuntur, illo interpretante Filium et Spiritum sanctum nonne ego detestandam expositionem in dio testamenta mutavi?...” - (Epistle 84.3 [CSEL 55:123-4], Footnote 40, Page 151, Chapter 11, “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)

JEROME / EUSEBIUS SOPHRONIUS HIERONYMUS (circa. 347-420 C.E.): “...In the portion of Isaiah which describes the crying of the two seraphim HE EXPLAINS THESE TO BE THE SON AND THE HOLY GHOST ; but have not I altered this hateful explanation into a reference to the two testaments?...” - (Epistle 84.3 [CSEL 55:123-4], Footnote 40, Page 151, Chapter 11, English Translation from ; “Nicene and Post-Nicene Fathers,” Fremantle, II/6, 176, quoted in “Jerome Keeping Silent: Origen and his Exegesis of Isaiah,” Alfons Furst, in “Jerome of Stridon: His Life, Writings and Legacy,” By Andrew Cain, Josef Lössl 2009.)
http://books.google.co.nz/books?id=__uiF8CVWVkC&pg=PA149&lpg=PA149&dq=Origen+of+Alexandria+called+the+holy+spirit+one+of+the+seraphim&source=bl&ots=ro4JgiWzeC&sig=oMLPp2c_7LxSZaMybBVRmEfHBfM&hl=en&sa=X&ei=rheGUN6oKsnzmAXdxICgCw&ved=0CDgQ6AEwAg#v=onepage&q=Origen%20of%20Alexandria%20called%20the%20holy%20spirit%20one%20of%20the%20seraphim&f=false

I personally do not agree with everything Origen taught, but, it is still historical evidence and testimony to the fact that Jesus was believed to be an Angel in one way or another by the early Christians in the first three centuries of our common era.

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