And the Lord said, “ How can you say, I have fulfilled the law and the prophets, when it is written in the law: ' You shall love your neighbor as yourself ,' and many of your brothers, sons of Abraham, are covered with filth, dying of hunger, and your house is full of many good things, none of which goes out to them ?” And he turned and said to Simon, his disciple, who was sitting by Him, “ Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of Heaven .” ( Origen Commentary on Matthew 15. 14 ).

The cursed Origen and his disciple,

232, was a disciple of Origen.

To add to the confusion, it seems that Ammonius had two pupils called Origen: Origen the Christian, and Origen the Pagan.

" Ronald Hathaway provides a table listing most of the major identifications of Dionysius: e. g., Ammonius Saccas, Dionysius the Great, Peter the Fuller, Dionysius the Scholastic, Severus of Antioch, Sergius of Reshaina, unnamed Christian followers of everyone from Origen of Alexandria to Basil of Caesarea, Eutyches to Proclus.

He studied at Alexandria under Ammonius Saccas and Origen the Pagan, and taught for thirty years in Athens, one of his pupils being Porphyry.

In the preface to his work On Ends, which is preserved in Porphyry's Life of Plotinus, Longinus himself relates that from his early age he made many journeys with his parents, that he visited many countries and became acquainted with all those who at the time enjoyed a great reputation as philosophers, among whom the most illustrious were Ammonius Saccas, Origen the Pagan, Plotinus, and Amelius.

This sentimental, anti-intellectual form of pietism is seen in the thought and teaching of Zinzendorf, founder of the Moravians ; but more intellectually rigorous forms of pietism are seen in the teachings of John Wesley, which were themselves influenced by Zinzendorf, and in the teachings of American preachers Jonathan Edwards, who restored to pietism Gerson's focus on obedience and borrowed from early church teachers Origen and Gregory of Nyssa the notion that humans yearn for God, and John Woolman, who combined a mystical view of the world with a deep concern for social issues ; like Wesley, Woolman was influenced by Jakob Boehme, William Law and The Imitation of Christ.

In subsequent centuries, especially as Christian apologetics began to use Greek philosophy to explain Christian ideas, Neoplatonism became an influence on Christian mystical thought and practice via such authors as Augustine of Hippo and Origen.

therefore there is no need for him, as there is for Origen, to identify existence itself with the fall.

At the beginning of the 3rd century, it is adopted by Clement of Alexandria and by Origen of Alexandria, later by Methodius, Cyprian, Lactantius, Dionysius of Alexandria, and in the 5th century by Quodvultdeus.

One explanation for the origin of obligatory celibacy is that it is based on Christ's example and on the writings of Paul, who wrote of the advantages celibacy allowed a man in serving the Lord, Celibacy was popularized by the early Christian theologian Origen and Augustine.

Eusebius suggests that Pantaenus was the head of the school, but it is controversial whether the institutions of the school were formalized in this way before the time of Origen.

As one of the earliest of the Church fathers whose works have survived, he is the subject of a significant amount of recent academic work, mainly focusing on the relationship between his thought and non-Christian philosophy and his influence on Origen.

Of note here is that while Plotinus ' student Porphyry names Christianity specifically in Porphyry's own works, and Plotinus is to have been a known associate of the Christian Origen, none of Plotinus ' works mention Christ or Christianity.

No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen.

The oldest extant reference to Sextus is by Origen in the third century of the common era.

However, it is also possible that others, including the third-century patristic writer Origen also knew of the passage.

The earliest known such reference to Josephus ' work is found in the writings of the third century patristic author Origen, although he does not provide any direct reference to the passages involving Jesus.

An issue that is subject to more debate is that in Commentary on Matthew ( Book X, Chapter 17 ), Origen cites Josephus as stating the death of James had brought a wrath upon those who had killed him, and that his death was the cause of the destruction of Jerusalem.

However, John Painter states that placing the blame for the siege of Jerusalem on the death of James is perhaps an early Christian invention that predates both Origen and Eusebius and that it likely existed in the traditions to which they were both exposed.

Painter states that it is likely that Eusebius may have obtained his explanation of the siege of Jerusalem from Origen.

Wells has stated that the fact that Origen seems to have read something different about the death of James in Josephus than what there is now, suggests some tampering with the James passage seen by Origen.

Feldman states that " The most likely assumption is, then, that the ' Testimonium ' as read by Origen contained historical data in a neutral form.

As with other passages in Josephus relating to Christian themes, concern remains over whether the passage was part of Josephus's original text or instead a later addition-it can be dated back no further than the early 3rd century when it is quoted by Origen in Contra Celsum.

Notwithstanding these facts, " Origen is not the originator of the idea of biblical canon, but he certainly gives the philosophical and literary-interpretative underpinnings for the whole notion.

MacGregor is convinced that Origen believed in and taught about reincarnation but that his texts written about the subject have been destroyed.

There is, however, no evidence that Origen believed in reincarnation.

Using his excellent knowledge of Greek, which was then rare in the West, to his advantage, he studied the Hebrew Bible and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters.

Through the activities of the theologian Origen ( 185 / 6 – 254 ) and the school of his follower Pamphilus ( later 3rd century – 309 ), Caesarea became a center of Christian learning.

The information used to create the late-fourth-century Easter Letter, which declared accepted Christian writings, was probably based on the Ecclesiastical History of Eusebius of Caesarea, wherein he uses the information passed on to him by Origen to create both his list at HE 3: 25 and Origen ’ s list at HE 6: 25.

However, the account of Josephus differs from that of later works by Hegesippus, Clement of Alexandria, and Origen, and Eusebius of Caesarea that it simply has James stoned while the others have other variations such as having James thrown from the top of the Temple, stoned, and finally beaten to death by laundrymen as well as his death occurring during the siege of Jerusalem in AD 69.

Through Origen and especially the scholarly presbyter Pamphilus of Caesarea, an avid collector of books of Scripture, the theological school of Caesarea won a reputation for having the most extensive ecclesiastical library of the time, containing more than 30, 000 manuscripts: Gregory Nazianzus, Basil the Great, Jerome and others came and studied there.

The information used to create the late-4th-century Easter Letter, which declared accepted Christian writings, was probably based on the Ecclesiastical History of Eusebius of Caesarea, wherein he uses the information passed on to him by Origen to create both his list at HE 3: 25 and Origen ’ s list at HE 6: 25.

In 385, Jerome was forced out of Rome, and eventually settled in Bethlehem, where he was able to use a surviving manuscript of the Hexapla, likely from the nearby Theological Library of Caesarea Maritima, a columnar comparison of the variant versions of the Old Testament undertaken 150 years before by Origen.

This idea was current among many other early Christians including Clement of Alexandria, Origen, Basil of Caesarea, Gregory of Nyssa, and Leo the Great as well as Augustine

When the Emperor Caracalla sacked Alexandria ( 215 ) in punishment for their satire directed at him, Origen fled to Caesarea, where the bishops present requested that he give sermons.

Bishops Alexander of Jerusalem and Theoctistus of Caesarea wrote in his defense and mentioned precedents for laymen to give sermons, but despite their efforts Demetrius recalled Origen.

Moreover, Origen was ordained priest at Caesarea without leave.

From Caesarea Origen sent forth letters in his own defence, and attacked Demetrius.

Eusebius also records Origen's statement that he obtained these and others of Symmachus ' commentaries on the scriptures from a certain Juliana, who, he says, inherited them from Symmachus himself ( Historia Ecclesiae, VI: xvii ) Palladius of Galatia ( Historia Lausiaca, lxiv ) records that he found in a manuscript that was " very ancient " the following entry made by Origen: " This book I found in the house of Juliana, the virgin in Caesarea, when I was hiding there ; who said she had received it from Symmachus himself, the interpreter of the Jews ".

In particular a common text-type has been proposed to be found: in the ninth / tenth century Codex Koridethi ; in Minuscule 1 ( a Greek manuscript of the Gospels used, sparingly, by Erasmus in his 1516 printed Greek New Testament ); and in those Gospel quotations found in the third century works of Origen of Alexandria, which were written after he had settled in Caesarea.

Origen notes particularly that the form " Jesus Barabbas " was common in manuscripts in Caesarea, whereas he had not found this reading in his previous residence in Alexandria.

* with Megan Hale Williams, Christianity and the Transformation of the Book: Origen, Eusebius, and the Library of Caesarea ( Cambridge, MA: Harvard University Press, 2006 ).

Photius, quotes Pamphilus's Apology for Origen to the effect that Pamphilus went to Alexandria, where his teacher was Pierius, the head of the famous catechetical school there, before settling in Caesarea Maritima, where he was ordained a priest.

Among the persons whose writings form the basis for Patristics, i. e. prominent early Church Fathers, are Justin Martyr ( c. 100-c. 165 ), Irenaeus of Lyons ( c. 120-c. 202 ), Clement of Alexandria ( c. 150-c. 215 ), Tertullian ( c. 160-c. 225 ), Origen ( c. 185-c. 254 ), Cyprian of Carthage ( d. 258 ), Athanasius ( c. 296-c. 373 ), Gregory of Nazianzus ( 329-389 ), Basil of Caesarea ( c. 330-379 ), Gregory of Nyssa ( c. 330-c. 395 ) Theodore of Mopsuestia ( c. 350-428 ), Augustine of Hippo ( 354-430 ), Pelagius, Vincent of Lérins ( d. bef.

Later, when bishop, Eusebius records ( Ecclesiastical History, VI, xxvi-xxviii ), he invited Origen to his own country, at the time ( 232 – 35 ) when the great teacher was staying in Caesarea of Palestine.