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 ".

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.

( 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

Origen's Commentary on Matthew book xi says " But many things might be said about the Word Himself who became flesh ", which has been offered as a parallel showing the use of logos in 3 John 1. 7..

* 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.

* 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.

His terse and pertinent letter to Origen impugning the authority of the part of the Book of Daniel that tells the story of Susanna, and Origen's wordy and uncritical answer, are both extant.

In Origen's approach the major interpretive element of Scripture is Christ.

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

The same is true of his version of Origen's De principiis ( ca.

The context for Origen's references is his defense of Christianity.

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 ).

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.

Scholia of Origen's Hexapla and the writings of some church fathers contain references to " the Samariticon " ( Greek: το Σαμαρειτικον )., a work that is no longer extant.

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.

While Demetrius was a scholar in his own right, taking part in the controversy over the proper calculation of Easter that preoccupied the Church in the time of Pope Victor I, Origen's brilliance eventually outshone Demetrius, and it is in his relationship with the famous theologian that Demetrius is defined in history.

His reconstruction of the True Discourse ef Celsus ( 1753 ), from Origen's reply to it, is a competent and learned piece of work.

In Origen's understanding, in Stoic philosophy, the cosmos is a physical expression of Zeus ' perfect thoughts and apocatastasis is the contraction when Zeus returns to self-contemplation.

According to historian Philip Schaff, it is a classic of theology at the level of Origen's On First Principles, Augustine's The City of God, Thomas Aquinas's Summa Theologica, and Schleiermacher's The Christian Faith.

Craig A. Evans ( 2005 ) considers that it is probably more safe to divide the material into Origen's Gospel, Jerome's Gospel, Epiphanius ' Gospel, etc.

The passage in question is taken from Origen's Homily xiv In Librum Jesu Nave.

First Esdras is found in Origen's Hexapla.

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.

Thus, it is unclear whether reincarnation and the pre-existence of souls formed part of Origen's beliefs.

However, despite the fact that most of Origen's works only survive in Latin translations, 10 out of the 11 references are in the original Greek.

In fact, most historians today would recognize a distinction between Origen's own teachings ( or at least those that have survived ) and the theological positions of later " Origenists ".

** 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.

* 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

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 ).