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[47] The Enchiridion Militis Christiani: The Modes of an Origenian Appropriation * by ANDRÉ GODIN NE can never speak of an Origenian thematicsl without some O difficulties. Because of his genius and in spite of the condemna- tions he incurred, Origen was literally plundered by his successors: the spring has become a river, or (to repeat the image, cherished by Hans Urs von Balthasar) from the smashed vase the balm's perfume has ex- haled and "filled up the whole house. "2 Therefore it is not always easy to isolate the specific elements proper to Origen-the ingredients or com- ponents diffusely absorbed by the cultures, most commonly anony- mous, which constitute the Origenian heritage-from the common fund of the church from which all Christian authors have kept drawing, some- times unwittingly. The case of Erasmus' Enchiridion is less complicated: from the definite declarations of its author, it is certain that the work was drafted after an enthusiastic reading of a large part of the Latin Origen that Erasmus had devoured during his studious retreat at Courtebourne.3 However, this historical fact is not enough. To be complete, the demonstration requires parallels of ideas and expression. Once the thematic and conceptual
Erasmus of Rotterdam Society Yearbook – Brill
Published: Jan 1, 1982
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