Editing Origen (section)

===Other writings===
Between 232 and 235, while in Caesarea in Palestine, Origen wrote ''On Prayer'', of which the full text has been preserved in the original Greek.{{sfn|McGuckin|2004|p=17}} After an introduction on the object, necessity, and advantage of prayer, he ends with an exegesis of the [[Lord's Prayer]], concluding with remarks on the position, place, and attitude to be assumed during prayer, as well as on the classes of prayer.{{sfn|McGuckin|2004|p=17}} ''On Martyrdom'', or the ''Exhortation to Martyrdom'', also preserved entire in Greek,{{sfn|McGuckin|2004|p=19}} was written some time after the beginning of the persecution of Maximinus in the first half of 235.{{sfn|McGuckin|2004|p=19}} In it, Origen warns against any trifling with idolatry and emphasises the duty of suffering martyrdom manfully, while in the second part he explains the meaning of martyrdom.{{sfn|McGuckin|2004|p=19}}

The papyri discovered at Tura in 1941 contained the Greek texts of two previously unknown works of Origen.{{sfn|Heine|2004|p=127}} Neither work can be dated precisely, though both were probably written after the persecution of Maximinus in 235.{{sfn|Heine|2004|p=127}} One is ''On the Pascha''.{{sfn|Heine|2004|p=127}} The other is ''Dialogue with Heracleides'', a record written by one of Origen's stenographers of a debate between Origen and the Arabian bishop Heracleides, a [[Monarchianism|quasi-Monarchianist]] who taught that the Father and the Son were the same.{{sfn|McGuckin|2004|pp=34–35}}{{sfn|Heine|2004|p=127}}{{sfn|Somos|2015|pp=145–146}}<ref>An English translation of the ''Dialogue'' is in Oulton and Chadwick, eds, ''Alexandrian Christianity'', pp. 430–455.</ref> In the dialogue, Origen uses [[Socratic questioning]] to persuade Heracleides to believe in the "Logos theology",{{sfn|McGuckin|2004|pp=34–35}}{{sfn|Somos|2015|pp=145–149}} in which the Son or Logos is a separate entity from God the Father.{{sfn|McGuckin|2004|p=35}} The debate between Origen and Heracleides, and Origen's responses in particular, has been noted for its unusually cordial and respectful nature in comparison to the much fiercer polemics of Tertullian or the fourth-century debates between Trinitarians and Arians.{{sfn|Somos|2015|pp=145–149}}

Lost works include two books on the [[Resurrection of Jesus|Resurrection]], written before ''On First Principles'', and also two dialogues on the same theme dedicated to Ambrose. Eusebius had a collection of more than one hundred letters of Origen,<ref>''Historia ecclesiastica'', VI, xxxvi.3; Eng. transl. ''NPNF'', 2 ser. i.278–279.</ref> and the list of Jerome speaks of several books of his epistles. Except for a few fragments, only three letters have been preserved.{{sfn|Heine|2004|p=126}} The first, partly preserved in the Latin translation of Rufinus, is addressed to friends in Alexandria.{{sfn|Heine|2004|p=126}}{{sfn|McGuckin|2004|p=15}} The second is a short letter to [[Gregory Thaumaturgus]], preserved in the {{translit|grc|Philocalia}}.{{sfn|Heine|2004|p=126}} The third is an epistle to [[Sextus Julius Africanus]], extant in Greek, replying to a letter from Africanus (also extant), and defending the authenticity of the Greek additions to the book of Daniel.{{sfn|Heine|2004|p=126}}{{sfn|McGuckin|2004|p=20}}

Many works have been [[Pseudo-Origen|falsely ascribed to Origen]]. Forgeries of the writings of Origen made in his lifetime are discussed by Rufinus in {{lang|la|De adulteratione librorum Origenis}}. The {{lang|la|[[Dialogus de recta in Deum fide]]}}, the {{translit|grc|[[Philosophumena]]}} attributed to [[Hippolytus of Rome]], and the ''Commentary on Job'' by Julian the Arian have also been ascribed to him.<ref name="Vicchio2006">{{cite book|last=Vicchio|first=Stephen J.|title=Job in the Medieval World|url=https://books.google.com/books?id=wotLAwAAQBAJ&pg=PA23|date=4 October 2006|publisher=Wipf and Stock Publishers|isbn=978-1-59752-533-6|page=23 n. 2|quote=Origen produced a full-length exposition of the book of Job, as did his student, Avagrius. Fragments of Origen's commentary survive in ''Migne's Patrologia Graeca'', under the titles "Selecta of Job" and "Enarrationes in Job". Another Job commentary attributed to Origen and extant in a Latin translation in three books is not genuine. Early twentieth-century scholars conclusively have attributed the work, ''Commentary on Job'', to Maximinus, a fourth-century Arian writer. A third anonymous work on Job preserved in the Migne interprets the book of Job from 1:1 to 3:19. This text also mistakenly has been attributed to Origen. This writer takes the suffering of Job as a symbolic representation of the [[Passion of Jesus|passion of Christ]]. He also places the blame for Job's suffering squarely on the shoulder of Satan, who is seen in the commentary as a demonic figure. Fragments of a smaller work of Job written by Athanasius, bishop of Alexandria from 328 to 373, also survives in the [[Patrologia Graeca|PG]] under the title "Exerpta in Job". Two other selections in Migne, Didymus the Blind's exegesis of Job modeled on Origen's commentary, and a sermon by Eusebius of Emesa, also attest to the interest in Job on the part of the Christian Alexandrian school.|access-date=23 October 2016|archive-date=20 August 2020|archive-url=https://web.archive.org/web/20200820011534/https://books.google.com/books?id=wotLAwAAQBAJ&pg=PA23|url-status=live}}</ref><ref name="ScheckErasmus2016">{{cite book|last1=Scheck|first1=Thomas P.|last2=Erasmus|first2=Desiderius|title=Erasmus's Life of Origen|url=https://books.google.com/books?id=wEONCwAAQBAJ&pg=PA132|date=1 February 2016|publisher=CUA Press|isbn=978-0-8132-2801-3|page=132|access-date=23 October 2016|archive-date=20 August 2020|archive-url=https://web.archive.org/web/20200820010502/https://books.google.com/books?id=wEONCwAAQBAJ&pg=PA132|url-status=live}}</ref><ref>{{cite book|author=Pseudo-Origen|editor=Carl Heinrich Eduard Lommatzsch|title=Origenis Opera omnia quae graece vel latine tantum exstant et ejus nomine circumferuntur.|url=https://books.google.com/books?id=P70NAAAAYAAJ&pg=PR2|volume=XVI. Anonymi in Job commentarius. Adamantii de recta in Deum fide|year=1844|publisher=Sumtibus Haude et Spener|access-date=2016-07-18|archive-date=2020-08-19|archive-url=https://web.archive.org/web/20200819172021/https://books.google.com/books?id=P70NAAAAYAAJ&pg=PR2|url-status=live}}</ref>