He embraced a subordinationist Christology ( that God did not have a beginning, but the Logos did ), heavily influenced by Alexandrian thinkers like Origen, which was a common Christological view in Alexandria at the time.

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.

Origen ( 184 / 185 – 253 / 254 ) interpreted such Old Testament passages as being about manifestations of the Devil ; but of course, writing in Greek, not Latin, he did not identify the Devil with the name " Lucifer ".

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.

" The earliest record of doubts concerning the authorship of the letter were recorded by Origen ( c. 185 – 254 ), though Origen mentioned no explanation for the doubts, nor did he give any indication concerning the extent or location.

The denial of the virgin birth is also sometimes ascribed to the Ebionites ; however, Origen ( Contra Celsum v. 61 ) and Eusebius ( HE iii. 27 ) both indicate that some Ebionites did accept the virgin birth.

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 ".

In particular it is now questioned whether Origen, often listed as the most notable advocate of universal salvation did in fact teach or believe in such a doctrine.

While Origen argued for a naturalistic explanation, John Chrysostom viewed the star as purely miraculous: " How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child?

The 17th Century saw the first verifiable believers in universal salvation since Origen, if Origen did in fact believe in universal reconciliation:

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who were acquainted with Josephus, and who would have hailed with joy even this evidence of Christ's existence, do not cite it, while Origen expressly declares that Josephus has not mentioned Christ, is conclusive proof that it did not exist until the middle of the third century or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

Wells has noted that the Testimonium was unknown to Origen, stating " Origen could not have known it because in his polemic against Celsus he professes admiration for Josephus ' although he did not believe in Jesus as Christ ', whereas in the interpolated passage Testimonium Josephus is made expressly to say of Jesus ' he was the Christ '.

This problem has been noted as early as Origen, who did not recognize epiousios as a Greek word.

However, since it is now considered that Clement of Alexandria's views contained a tension between salvation and freewill, and that he and Origen did not clearly teach universal reconciliation of all immortal souls in their understanding of apokatastasis, Hanson's conclusion about Pantaenus lacks a firm basis.

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.

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.

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.

* 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 )

( 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

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.

According to a remark by Origen ( Commentary on the Gospel of Matthew 15. 3 ), Marcion " prohibited allegorical interpretations of the scripture ".

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 ).

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

* Fragments of the Exegetica are available from St. Clement of Alexandria in his Stromata, Book IV, Chapter 12, and from Archelaus in his Acts of the Disputation with Manes, Chapter 55, and probably also from Origen in his Commentary on Romans V, Book I.

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 ).

* ( GN 16 ) At Matthew 19: 16-24, Origen, in his Commentary on Matthew, records there having been two rich men who approached Jesus along the way.

"( Origen, Commentary on Matthew 19: 16-30 )

As Origen interprets the end of history on the basis of its beginning, so Irenaeus portrays the story of Adam on the basis of the story of Christ.

He plied Origen with questions, and urged him to write his Commentaries () on the books of the Bible, and, as a wealthy nobleman and courtier, he provided his teacher with books for his studies and secretaries to lighten the labor of composition.

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.

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.

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.

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.

* His translations or recastings of Greek predecessors, including fourteen homilies on the Book of Jeremiah and the same number on the Book of Ezekiel by Origen ( translated ca.

380 in Constantinople ); two homilies of Origen of Alexandria on the Song of Solomon ( in Rome, ca.

The nine homilies of Origen on the Book of Isaiah included among his works were not done by him.

390 ) belongs the Liber interpretationis nominum Hebraicorum, based on a work supposed to go back to Philo and expanded by Origen.

Although Origen makes no direct reference to the Testimonium, scholars such as Louis Feldman and Zvi Baras have presented arguments that Origen may have seen a copy of the Testimonium and not commented on it for there was no need to complain about its tone.

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.

However, Louis Feldman has presented arguments that Origen may have seen a copy of the Testimonium ( in a different form than quoted by Esebeius ) and not commented on it for there was no need to complain about its tone.