He somehow became crippled, and although Origen recounts a story that his leg was deliberately broken by his master, Simplicius states he had been lame from childhood.

To account for the 35 year difference, Painter states that the city was preserved temporarily by the presence within it of a ' just man ' ( see also Sodom ); who was identified with James, as confirmed by Origen.

John Painter states that Origen expresses surprise that given that a Josephus who disbelieves in Jesus as Christ ( Commentary on Matthew Book X, Chapter 17 ) should write respectfully of James, his brother.

At the end of Book II, Chapter XIII Origen disagrees with Josephus ' placement of blame for the destruction of Jerusalem on the death of James, and states that it was due to the death of Jesus, not James.

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.

Baras states that the interpolation in the Testimonium took place between Origen and Eusebius.

Richard Van Voorst also states that the interpolation likely took place some time between Origen and Eusebius.

Feldman states that it would make no sense for Origen to show amazement that Josephus did not acknowledge Jesus as Christ ( Book X, Chapter 17 ), if Josephus had not referred to Jesus at all.

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

Baras states that the neutral tone of the Testimonium seen by Origen was then modified between the time of Origen and Eusebius.

Regarding the arguments from silence about the scarcity of references to Josephus prior to Origen and Eusebius, Louis Feldman states that Josephus was ignored by early Christian writers before Origen because they were not sufficiently learned, and not sophisticated enough in historical matters.

Among the early Church Fathers there is near-unanimity that infant baptism is proper ; Origen states that the practice of baptizing infants is of apostolic origin.

Among other issues, given the instruction to the apostles to keep silent about what they had seen until the Resurrection, Origen commented that the glorified states of the Transfiguration and the Resurrection must be related.

Frederick W. Norris, in his article " Apokatastasis " in The Westminster Handbook to Origen ( 2004 ), states that the positions that Origen takes on the issue of universal salvation have often seemed to be contradictory.

" Remsburg then states " The fact that the early fathers, who were acquainted with Josephus, and who would have hailed with joy even this evidence of Christ's existence, do not cite it, while Origen expressly declares that Josephus has not mentioned Christ, is conclusive proof that it did not exist until the middle of the third century or later.

Elsewhere Origen classes the Ophites as heretics of the graver sort with the followers of Marcion, Valentinus, Basilides, and Apelles ( Commentary on Matthew 3: 852 ).

Yet no trace of a Gospel by Basilides exists elsewhere ; and it is possible either that Origen misunderstood the nature of the Exegetica, or that the Gospel was known under another name.

* Origen in a note on Job, xxi, 1 sqq., speaks of " Odes " of Basilides.

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

Its famous catechetical school, while sacrificing none of its famous passion for orthodoxy since the days of Pantaenus, Clement of Alexandria, and Origen of Alexandria, had begun to take on an almost secular character in the comprehensiveness of its interests, and had counted influential pagans among its serious auditors.

On his deathbed, Origen had made a bequest of his private library to the Christian community in the city.

At the Catechetical School of Alexandria, Jerome listened to the catechist Didymus the Blind expounding the prophet Hosea and telling his reminiscences of Anthony the Great, who had died 30 years before ; he spent some time in Nitria, admiring the disciplined community life of the numerous inhabitants of that " city of the Lord ," but detecting even there " concealed serpents ," i. e., the influence of Origen of Alexandria.

Both Origen and Eusebius had access to the Greek versions of Josephus ' texts.

In the 3rd century, Origen of Alexandria was the first ancient writer to have a comprehensive reference to Josephus, although some other authors had made smaller, general references to Josephus before then, e. g. Justin Martyr and Irenaeus in the second century, followed by Clement.

And again in his Commentary on Matthew ( Book X, Chapter 17 ) Origen refers to Josephus ' Antiquities of the Jews by name and that Josephus had stated that the death of James had brought a wrath upon those who had killed him.

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.

Baras believes that Origen had seen the original Testimonium but that the Testimonium seen by Origen had no negative reference to Jesus, else Origen would have reacted against it.

Zvi Baras also believes that Origen had seen the Testimonium, and that at the time of Origen the Testimonium included no interpolations.

Baras believes that the Testimonium seen by Origen had a neutral tone, and included no negative tone towards Christians, and hence required no reaction from Origen.

The " angel " reading found an echo among the ancient Fathers of the Church and ecclesiastical writers, and even gave rise to the " strangest fancies ", especially among the disciples of Origen of Alexandria.

As in the beginning all intelligent beings were united to God, Origen also held out the possibility, though he did not assert so definitively, that in the end all beings, perhaps even the arch-fiend Satan, and was against a form of Origenism which truly had nothing to do with Origen and Origenist views.

Irenaeus ( c. 130 – 202 ) speaks not only of children but even of infants being " born again to God " and three passages of Origen ( 185 – c.

This salvation may not only extend to humans ; following Origen, there are passages where he seems to suggest ( albeit through the voice of Macrina ) that even the demons will have a place in Christ's " world of goodness ".

However, the doctrine of Origen and Didymus that was found to be the most " heretical " was not universalism, nor was it the reliance on the non canonical Gospel according to the Hebrews, nor even his belief that

Many have attempted to reproduce the figure from Origen's description, but in truth Origen has not given us particulars enough to enable us to make a restoration with confidence, or even to enable us to understand what was intended to be represented.

In 19th-century Universalism, Universalists such as Thomas Allin ( 1891 ) claimed that Clement of Alexandria, Origen and Gregory of Nyssa taught that even the Devil and fallen angels will eventually be saved.

Babai tried to eliminate the Origenist ideas even further and presented Evagrius as opposed to Origen and his follower Henana by pointing out apparent contradictions between them.

Henana's Byzantine orientation was so complete that he even followed the Byzantine fashion of the day, which was the teaching of Origen.

The beginnings of a devotion toward the love of God as symbolized by the heart of Jesus are found even in the fathers of the Church, including Origen, Ambrose, Jerome, Augustine of Hippo, Hippolytus of Rome, Irenaeus, Justin Martyr and Cyprian, who used in this regard John 7: 37-39 and John 19: 33-37.

Origen even occasionally

Few reports have survived on the life of this first systematic opponent of Origen ; even these short accounts present many difficulties.

The Office of the Dead has been attributed at times to St. Isidore, to St. Augustine, to St. Ambrose, and even to Origen.

Origen, writing at about 248, tells of " the multitude of people coming in to the faith, even rich men and persons in positions of honour, and ladies of high refinement and birth.

He was however much more Platonist than other Christian counterparts like Origen or even Augustine 6.