All of Origen's works written after 218 are dedicated to Ambrose, including his On Martyrdom, Contra Celsum, Commentary on St. John's Gospel, and On Prayer.

Origen's statement in his Commentary on Matthew ( Book X, Chapter 17 ) that Josephus " did not accept Jesus as Christ ", is usually seen as a confirmation of the generally accepted fact that Josephus did not believe Jesus to be the Messiah.

( Foreword ), Origen and the History of Justification: The Legacy of Origen's Commentary on Romans, 2008, University of Notre Dame Press, ISBN 0-268-04128-8 ISBN 9780268041281

* The Gospel of Peter, The Diatessaron of Tatian, The Apocalypse of Peter, The Visio Pauli, The Apocalypses of the Virgin and Sedrach, The Testament of Abraham, The Acts of Xanthippe and Polyxena, The Narrative of Zosimus, The Apology of Aristides, The Epistles of Clement ( Complete Text ), Origen's Commentary on John, Books I-X, Origen's Commentary on Mathew, Books I, II, and X-XIV

This journey, in which he saw Leiden, Amsterdam and Copenhagen, as well as Stockholm, resulted chiefly in the discovery, in the Swedish royal library, of some fragments of Origen's Commentary on St Matthew, which gave Huet the idea of editing Origen, a task he completed in 1668.

* Origen, Origen's Commentary on the Gospel of John: Book II, ¶ 6.

Wells, on the other hand, has stated that in view or Origen's statements these variations from the Christian accounts may be signs of interpolation in the James passage.

The later years of his life were spent in comparative quiet, devoted in part to the preparation of his expositions of the Psalms ( Tractatus super Psalmos ), for which he was largely indebted to Origen ; of his Commentarius in Evangelium Matthaei, an allegorical exegesis of the first Gospel ; and of his no longer extant translation of Origen's commentary on Job.

Since Origen's time homily has meant, and still means, a commentary, without formal introduction, division, or conclusion, on some part of Sacred Scripture, the aim being to explain the literal, and evolve the spiritual, meaning of the Sacred Text.

However, while he drew support from Origen's theories on the Logos, the two did not agree on everything.

If in coming years Origen's treatise on the resurrection is rediscovered, this apparent contradiction may be settled.

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 ".

* Origen's Text on Celsus

Origen's commentary on the New Testament Epistle to the Romans, along with many of his sermons on the Old Testament, survive only in versions by Rufinus.

Origen's methods of interpreting Scripture and praying on them were learned by Ambrose of Milan, who towards the end of the 4th century taught them to Saint Augustine, thereby introducing them into the monastic traditions of the Western Church thereafter.

He spoke and wrote of her Christian devotion and scholarship and commened her influence on Anastasius, bishop of Rome — particularly in his condemning Origen's doctrines, which Jerome declared a " glorious victory.

Origen's eclectic recension of the Septuagint had a significant influence on the Old Testament text in several important manuscripts, such as the Codex Sinaiticus.

Origen's 2nd century Homilies on Matthew suggest that she became a Christian, or at least that God sent her the dream mentioned by Matthew so that she would become one.

" Wells further observed that " Origen's comments on Josephus ' mention of James do not square with the passage on James from the Antiquities of the Jews ," adding " the passage about James that is in the extant manuscripts of Josephus does not link his murder with the siege of Jerusalem.

Upon the request of a high official named Sporacius, Theodoret compiled a Compendium of Heretical Accounts ( Haereticarum fabularum compendium ), including a heresiology ( books i-iv ) and a " compendium of divine dogmas " ( book v ), which, apart from Origen's De principiis and the theological work of John of Damascus, is the only systematic representation of the theology of the Greek Fathers.

The book was widely quoted by early Christian authors and it found a place in Origen's Hexapla.

The date of the text can be deduced solely on the basis of the internal evidence since the book has survived only in the medieval manuscripts ( even if a reference of 2 Enoch could be found in Origen's De Principis i, 3: 3 ).

The library's biblical and theological contents were more impressive: Origen's Hexapla and Tetrapla, a copy of the original Hebrew Version of the Gospel of MattitYahu, and many of Origen's own writings.

* De Adulteratione Librorum Origenis – an appendix to his translation of the Apology of Pamphilus, and intended to show that many of the features in Origen's teaching which were then held to be objectionable arise from interpolations and falsifications of the genuine text

** Translations of some of Origen's writings can be found in Ante-Nicene Fathers or in The Fathers of the Church.

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.

Even beliefs long attributed to Origen himself, such as a Platonic version of souls existing before bodies, the possibility of a second fall, are found to be much more nuanced and difficult to pin down in Origen's own writings.

Not to be confused with Origen's text Selecta in Threnos ( also named Origen on Lamentations ), it is a Lamentation purporting to have been cried by Origen himself.

For instance, Jerome prepared a ( now lost ) translation of Origen's De principiis to replace Rufinus's translation, which Jerome said was too free.

Origen wrote about 6, 000 books-and it is unclear whether pagan traditions such reincarnation and the pre-existence of souls formed part of Origen's beliefs.

Arius objected to Origen's doctrine, complaining about it in his letter to the Nicomedian Eusebius, who had also studied under Lucian.

Origen's refutation of The True Word contained its text, interwoven with Origen's replies.

Origen's methods were then learned by Ambrose of Milan, who towards the end of the 4th century taught them to Saint Augustine, thereby introducing them into the monastic traditions of the Western Church thereafter.

At first a gnostic Valentinian and Marcionist, Ambrose, through Origen's teaching, eventually rejected this theology and became Origen's constant companion, and was ordained deacon.

Origen's theology of the Transfiguration influenced the patristic tradition and became a basis for theological writings by others.

The last mention of Ambrose in the historical record is in Origen's Contra Celsum, which the latter wrote at the solicitation of Ambrose.

Origen's idealizing tendency to consider only the spiritual as real ( which was fundamental to his entire system ) led him to combat the " rude " or " crude " Chiliasm of a physical and sensual beyond.

Before Origen's time, the evidence is inconclusive ; there is a lack of definite early quotations from the letter in the writings of the Apostolic Fathers, though possible use or influence has been located in the works of Clement of Alexandria ( d. c. 211 ), Theophilius ( d. c. 183 ), Aristides ( d. c. 134 ), Polycarp ( d. 155 ), and Justin ( d. 165 ).

Origen's work has survived and thereby preserved Celsus ' work with it.

he has Origen's approbation when he tries, however unsuccessfully, to investigate

The date of Origen's stay with Juliana was probably 238-41, but Symmachus's version of the Scriptures had already been known to Origen when he wrote his earliest commentaries, ca 228.