Ambrose of Alexandria ( before 212 – c. 250 ) was a friend of the Christian theologian Origen.

At the time he was a student, the influence of Origen was still felt in the traditions of the theological school of Alexandria.

He later modified the philosophical thought of the School of Alexandria away from the Origenist principles such as the " entirely allegorical interpretation of the text " proposed by Origen.

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.

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.

At the beginning of the 3rd century, it is adopted by Clement of Alexandria and by Origen of Alexandria, later by Methodius, Cyprian, Lactantius, Dionysius of Alexandria, and in the 5th century by Quodvultdeus.

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.

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.

Around 190 AD under the leadership of the scholar Pantanaeus, the school of Alexandria became an important institution of religious learning, where students were taught by scholars such as Athenagoras, Clement, Didymus, and the native Egyptian Origen, who was considered the father of theology and who was also active in the field of commentary and comparative Biblical studies.

The first historical record of doubts as to authorship are found in the writings of Origen of Alexandria, who spoke of the doubts held by some — albeit not him.

# Second Council of Constantinople ( 553 ) repudiated the Three Chapters as Nestorian, condemned Origen of Alexandria, decreed the Theopaschite Formula.

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.

Neither Pamphilus nor Eusebius knew Origen personally ; Pamphilus probably picked up Origenist ideas during his studies under Pierius ( nicknamed " Origen Junior ") in Alexandria.

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.

This positive use carried over from Hellenic philosophy into Greek Orthodoxy as a critical characteristic of ascetic practices, through St. Clement of Alexandria, Irenaeus, Hippolytus of Rome, Hegesippus, and Origen.

Notable early Fathers include Ignatius of Antioch, Polycarp, Justin Martyr, Irenaeus of Lyons, Tertullian, Clement of Alexandria, and Origen of Alexandria.

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.

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.

A concept of pre-existence was advanced by Origen, a Church Father who lived in the second and third century AD.

therefore there is no need for him, as there is for Origen, to identify existence itself with the fall.

Using his excellent knowledge of Greek, which was then rare in the West, to his advantage, he studied the Hebrew Bible and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters.

He apprehended well the views of each of the two philosophers and Aristotle and brought them under one and the same nous and transmitted philosophy without conflicts to all of his disciples, and especially to the best of those acquainted with him, Plotinus, Origen, and their successors.

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.

Origen often speaks of Ambrose in affectionately as a man of education with excellent literary and scholarly tastes.

Like his model Origen, Pamphilus maintained close contact with his students.

* 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.

No point of this doctrine is original with Eusebius, all is traceable to his teacher Origen.

Meanwhile the controversy with John II of Jerusalem and Rufinus concerning the orthodoxy of Origen occurred.

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.

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.

Wells has stated that the fact that Origen seems to have read something different about the death of James in Josephus than what there is now, suggests some tampering with the James passage seen by Origen.

As with other passages in Josephus relating to Christian themes, concern remains over whether the passage was part of Josephus's original text or instead a later addition-it can be dated back no further than the early 3rd century when it is quoted by Origen in Contra Celsum.

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 commentaries of Tyrannius Rufinus visibly struggled with his task of translating Origen ’ s works into Latin and the new Roman dogma and made extensive changes to the original text.

* 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 )

He shows familiarity with Proclus, which indicates he wrote no earlier than the 5th century, as well as influence from Saint Clement of Alexandria, the Cappadocian Fathers, Origen of Alexandria, and others.

In 1 John 5: 6 it has textual variant δι ' ὕδατος καὶ αἵματος καὶ πνεύματος ( through water and blood and spirit ) together with the manuscripts: Codex Alexandrinus, 104, 424 < sup > c </ sup >, 614, 1739 < sup > c </ sup >, 2412, 2495, ℓ 598 < sup > m </ sup >, syr < sup > h </ sup >, cop < sup > sa </ sup >, cop < sup > bo </ sup >, Origen.

Because of his later affiliation with Montanism, he, like the influential Alexandrian theologian, Origen, has failed to receive the elevation of official canonization.

Proponents of Christian Universalism claim a long history, beginning with Origen and Gregory of Nyssa, although both of these are questioned by modern scholarship and Orthodox scholars.

* Restorationism is also used to denote the doctrine of universal reconciliation associated with Origen, revived among some nineteenth century Universalists under the name of " restorationism "