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Origen and Eusebius classed a Gospel of the Hebrews among the " disputed writings " which some reject, but which others class with the accepted books: " And among these some have also placed the Gospel according to the Hebrews, with which those Hebrews who accept Christ are especially delighted " ( Church History III. xxv. 5 ) Hence there were a body of Jewish Christians who regarded it as their authority regarding the life, work, and teaching of Jesus.
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Origen and Eusebius
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.
His education showed through his knowledge, in his writings, of Christian writers of his day, including Eusebius, Origen, Didymus the Blind, and writers of the Church of Alexandria.
Pauline authorship was held to by many of the early church's prominent theologians, such as Irenaeus, Clement of Alexandria, Tertullian, Origen of Alexandria and Eusebius.
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.
Eusebius got his information about what texts were accepted by the third-century churches throughout the known world, a great deal of which Origen knew of firsthand from his extensive travels, from the library and writings of Origen.
In fact, Origen would have possibly included in his list of “ inspired writings ” other texts which were kept out by the likes of Eusebius, including the Epistle of Barnabas, Shepherd of Hermas, and 1 Clement.
Pamphilus gave Eusebius a strong admiration for the thought of Origen.
Neither Pamphilus nor Eusebius knew Origen personally ; Pamphilus probably picked up Origenist ideas during his studies under Pierius ( nicknamed " Origen Junior ") in Alexandria.
Eusebius ' Preparation for the Gospel bears witness to the literary tastes of Origen: Eusebius quotes no comedy, tragedy, or lyric poetry, but makes reference to all the works of Plato and to an extensive range of later philosophic works, largely from Middle Platonists from Philo to the late 2nd century.
Eusebius, an admirer of Origen, was reproached by Eustathius for deviating from the Nicene faith.
An edition of the Septuagint seems to have been already prepared by Origen, which, according to Jerome, was revised and circulated by Eusebius and Pamphilus.
* the Apology for Origen, the first five books of which, according to the definite statement of Photius, were written by Pamphilus in prison, with the assistance of Eusebius.
From a dogmatic point of view, Eusebius stands entirely upon the shoulders of Origen.
No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen.
Both Origen and Eusebius had access to the Greek versions of Josephus ' texts.
However, Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.
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.
Some of the arguments for and against the authenticity of the James passage revolve around the similarities and differences between the accounts of Josephus, Origen, Eusebius and the New Testament.
Eusebius does not acknowledge Origen as one of his sources for the reference to James in Josephus.
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.
Origen and Gospel
The Church Fathers, witnessed by the Muratorian Canon, Irenaeus ( c. 170 ), Clement of Alexandria, Origen, and Tertullian, held that the Gospel of Luke was written by Luke.
* The Commentary of Origen On S. John's Gospel, the text revised and with a critical introduction and indices by A. E. Brooke ( 2 vols., Cambridge University Press, 1896 )
* Origen: early Christian theologian, allegedly castrated himself based on his reading of the Gospel of Matthew 19: 12 ( For there are eunuchs, who were born so from their mother's womb: and there are eunuchs, who were made so by men: and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven.
Origen is reported by Eusebius to have castrated himself based on his reading of the Gospel of Matthew and other passages in Matthew and Mark that appear to endorse voluntary amputation to avoid sin, although there is some doubt concerning this story.
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
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.
The earliest surviving written references to the Gospel of Thomas are found in the writings of Hippolytus of Rome ( c. 222 – 235 ) and Origen of Alexandria ( c. 233 ).
Origen listed the " Gospel according to Thomas " as being among the heterodox apocryphal gospels known to him ( Hom.
Origen makes mention of the Gospel of Peter as agreeing with the tradition of the Hebrews.
Origen also mentions that the Gospel of Peter, together with " the book of James ", was the source for the Church doctrine of the perpetual virginity of Mary.
It would appear that the former text to which Origen was referring is another Gospel of Peter, as evidenced to date: two papyrus fragments from Oxyrhynchus, both in the Ashmolean Museum: P. Oxy 4009 and P. Oxy 2949 contain no such reference and what is referred today as the Gospel Of Peter, discussed below, contains a Passion narrative only.
However, early church fathers, such as St. Justin, Origen, St. Augustine and St. Jerome, did not make an exception for the Gospel, and translated the word in its ordinary sense, i. e. as " magician ".
According to a remark by Origen ( Commentary on the Gospel of Matthew 15. 3 ), Marcion " prohibited allegorical interpretations of the scripture ".
* Origen, Origen's Commentary on the Gospel of John: Book II, ¶ 6.
* Origen states that " Basilides had even the audacity to write a Gospel according to Basilides ", and both St. Jerome and St. Ambrose repeat Origen.
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.
Apart from Papias ' comment, we do not hear about the author of the Gospel until Irenaeus around 185 who remarks that Matthew issued a written Gospel of the Hebrews ( Against Heresies 3. 1. 1 ) Pantaenus, Origen and other Church Fathers also believed Matthew wrote the Gospel of the Hebrews ( Church History 5. 10. 3, 6. 25. 4 ) None of these Church Fathers asserted that Matthew wrote his Gospel in Greek.
Origen and Hebrews
By the early 3rd century, Origen of Alexandria may have been using the same 27 books as in the modern New Testament, though there were still disputes over the canonicity of Hebrews, James, II Peter, II and III John, and Revelation Such works that were sometimes " spoken against " were called Antilegomena.
By the early 200s, Origen may have been using the same twenty-seven books as in the Catholic New Testament canon, though there were still disputes over the canonicity of the Letter to the Hebrews, Epistle of James, II Peter, II John and III John and the Book of Revelation, known as the Antilegomena.
This classification is now traditional Though Craig A. Evans ( 2005 ) suggests that " If we have little confidence in the traditional identification of the three Jewish gospels ( Nazarenes, Ebionites, and Hebrews ), then perhaps we should work with the sources we have: ( 1 ) the Jewish gospel known to Origen, ( 2 ) the Jewish gospel known to Epiphanius, and ( 3 ) the Jewish gospel known to Jerome.
In his work Redating Matthew, Mark and Luke Wenham wrote regarding the book of Matthew the following: " The fathers are almost unanimous in asserting that Matthew the tax-collector was the author, writing first, for Hebrews in the Hebrew language: Papias ( c. 60-130 ), Irenaeus ( c. 130-200 ), Pantaenus ( died c. 190 ), Origen ( c. 185-254 ), Eusebius ( c. 260-340 ), Epiphanius of Salamis ( c. 315-403 ), Cyril of Jerusalem ( c. 315-86 ) and others write in this vein.
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