Theos-Talk Archives (May 1996 Message tl01555)

Alexis Dolgorukii <alexei@slip.net> said: "Reincarnation was rejected as
Christian doctrine after The Council of Constantinople even though some of the
Father's of the Church, ie. Clemens Alexandrinus, ad argued in it's favour".

This is wrong! Who is Clemens Alenxandrinus? There is nothing about reincarnation
discussed at Council of Constantinople 553AD. Clement of Alexandria never
assisted such council because he lived several years before (150-215). The
discussion was around the pre-existence of soul, something that we can find
in Origen's work (185-254). Clement of Alexandria was of the same cathequetical
school that Origen, but I have no reference in his works about pre-existence
of soul. Could you give some reference about Clement' doctrine about soul?

In following paragraphs I reproduce some parts of the council that
can be found in http://ccel.wheaton.edu/fathers
at ECF37.TXT

AT SECOND COUNCIL OF CONSTANTINOPLE.A.D. 553.CANON XI are anathematized Arius,
Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches and Origen. Such
anathemas are also given by four Holy Synods (Nice, Constantinople, Ephesus and
Chalcedon).

But why Origen was condemned? There is no mention to it in the XI canon, but we
have today other document called EXCURSUS ON THE XV. ANATHEMAS AGAINST ORIGEN.
that explain the reason to do it. That Origen was condemned by name in the
Eleventh Canon of this council there seems no possible reason to doubt. But
there arises a further question, to wit, Did the Fifth Synod examine the case
of Origen and finally adopt the XV. Anathemas against him which are usually
found assigned to it ? It would seem that with the evidence now in our
possession it would be the height of rashness to give a dogmatic answer to
this question. Scholars of the highest repute have taken, and do take to-day,
the opposite sides of the case, and each defends his own side with marked
learning and ability.

And what is said in XV ANATHEMAS AGAINST ORIGEN? I cite specially:
I IF anyone asserts the fabulous pre-existence of souls, and shall assert the
monstrous restoration which follows from it: let him be anathema.

II. IF anyone shall say that the creation (<greek>thu</greek>
<greek>paragwghn</greek>) of all reasonable things includes only intelligences
(<greek>noas</greek>) without bodies and altogether immaterial, having neither
number nor name, so that there is unity between them all by identity of
substance, force and energy, and by their union with and knowledge of God the
Word; but that no longer desiring the sight of God, they gave themselves over
to worse things, each one following his own inclinations, and that they have
taken bodies more or less subtile, and have received names, for among the
heavenly Powers there is a difference of names as there is also a difference of
bodies; and thence some became and are called Cherubims, others Seraphims, and
Principalities, and Powers, and Dominations, and Thrones, and Angels, and as
many other heavenly orders as there may be: let him be anathema.

IV. IF anyone shall say that the reasonable creatures in whom the divine love
had grown cold have been hidden in gross bodies such as ours, and have been
called men, while those who have attained the lowest degree of wickedness have
shared cold and obscure bodies and are become and called demons and evil spirits:
let him be anathema,.

V. IF anyone shall say that a psychic (<greek>yukikhn</greek>) condition has
come from an angelic or archangelic state, and moreover that a demoniac and a
human condition has come from a psychic condition, and that from a human state
they may become again angels and demons, and that each order of heavenly
virtues is either all from those below or from those above, or from those
above and below: let him be anathema.

THE ANATHEMATISMS OF THE EMPEROR JUSTINIAN AGAINST ORIGEN.(1)
(Labbe and Cossart, Concilia, Tom. v., col. 677.)
I. Whoever says or thinks that human souls pre-existed, i.e., that they had
previously been spirits and holy powers, but that, satiated with the vision of
God, they had turned to evil, and in this way the divine love in them had died
out (<greek>apyugeisas</greek>) and they had therefore become souls
(<greek>yukas</greek>) and had been condemned to punishment in bodies, shall
be anathema.

Abrantes