Editing Origen (section)

==Influence on the later church==
[[File:First Council of Nicea by V.Surikov (1876-7, GTG).jpg|thumb|[[Athanasius of Alexandria]], shown standing in this 1876 oil painting by [[Vasily Surikov]], was deeply influenced by Origen's teachings.{{sfn|Trigg|1983|pp=249–250}}{{sfn|Olson|1999|p=100}}{{sfn|Chadwick|2017}}]]

===Before the Crises===
Origen is often seen as the first major Christian theologian.{{sfn|Moore|2014}} Though his orthodoxy had been questioned in Alexandria while he was alive,{{sfn|McGuckin|2004|pp=13–17}}{{sfn|Chadwick|2017}} after Origen's death [[Pope Dionysius of Alexandria]] became one of the foremost proponents of Origen's theology.{{sfn|Rusch|1980|pp=15–16}}{{sfn|Chadwick|1993|p=114}}{{sfn|Trigg|1983|p=246}} Every Christian theologian who came after him was influenced by his theology, whether directly or indirectly.{{sfn|McGuckin|2004|p=26}} Origen's contributions to theology were so vast and complex, however, that his followers frequently emphasized drastically different parts of his teachings to the expense of other parts.{{sfn|Rusch|1980|pp=15–16}}{{sfn|Harding|2004|p=162}} Dionysius emphasized Origen's subordinationist views,{{sfn|Rusch|1980|pp=15–16}}{{sfn|Chadwick|1993|p=114}} which led  Dionysius to deny the unity of the Trinity, causing controversy throughout North Africa.{{sfn|Rusch|1980|pp=15–16}}{{sfn|Chadwick|1993|p=114}} At the same time, Origen's other disciple [[Theognostus of Alexandria]] taught that the Father and the Son were "of one substance".{{sfn|Rusch|1980|p=15}}

For centuries after his death, Origen was regarded as the bastion of orthodoxy,{{sfn|Olson|1999|p=99}}{{sfn|Ehrman|2003|pp=155–156}} and his philosophy practically defined [[Eastern Christianity]].{{sfn|Olson|1999|pp=99–100}} Origen was revered as one of the greatest of all Christian teachers;{{sfn|McGuckin|2004|p=25}} he was especially beloved by monks, who saw themselves as continuing in Origen's ascetic legacy.{{sfn|McGuckin|2004|p=25}} As time progressed, however, Origen became criticized under the standard of orthodoxy in later eras, rather than the standards of his own lifetime.{{sfn|Harding|2004|pp=162–163}} In the early fourth century, the Christian writer [[Methodius of Olympus]] criticized some of Origen's more speculative arguments{{sfn|Ramelli|2013|p=262}}{{sfn|Chadwick|2017}}{{sfn|Harding|2004|p=163}}{{sfn|Trigg|1983|p=247}} but otherwise agreed with Origen on all other points of theology.{{sfn|Ramelli|2013|pp=262–263}} Peter of Antioch and [[Eustathius of Antioch]] criticized Origen as heretical.{{sfn|Harding|2004|p=163}}

Both orthodox and heterodox theologians claimed to be following in the tradition Origen had established.{{sfn|Olson|1999|pp=99–100}} [[Athanasius of Alexandria]], the most prominent supporter of the [[Holy Trinity]] at the [[First Council of Nicaea]], was deeply influenced by Origen,{{sfn|Trigg|1983|pp=249–250}}{{sfn|Olson|1999|p=100}}{{sfn|Chadwick|2017}} and so were [[Basil of Caesarea]], [[Gregory of Nyssa]], and [[Gregory of Nazianzus]] (the "[[Cappadocian Fathers]]").{{sfn|Trigg|1983|p=249}}{{sfn|Olson|1999|p=100}}{{sfn|Chadwick|2017}} At the same time, Origen deeply influenced [[Arius|Arius of Alexandria]] and later followers of [[Arianism]].{{sfn|Williams|2001|pages=131–134}}{{sfn|Trigg|1983|pp=249–250}}<ref>{{Cite web|url=https://www.britannica.com/topic/patristic-literature|title=Patristic literature – The post-Nicene period|author-first1=John N. D. |author-last1=Kelly|website=Encyclopedia Britannica|language=en|access-date=2019-10-14|archive-date=2019-12-03|archive-url=https://web.archive.org/web/20191203010455/https://www.britannica.com/topic/patristic-literature|url-status=live}}</ref><ref>{{Cite book|title=The Search for the Christian Doctrine of God: The Arian Controversy 318–381 AD|url=https://archive.org/details/searchforchristi00hans|url-access=limited|last=Hanson|first=R.P.C.|publisher=T&T Clark|year=1988|pages=[https://archive.org/details/searchforchristi00hans/page/n40 61]| isbn=9780567094858 }}</ref> Although the extent of the relationship between the two is debated,{{sfn|Williams|2001|p=131}} in antiquity, many orthodox Christians believed that Origen was the true and ultimate source of the Arian heresy.{{sfn|Williams|2001|p=131}}{{sfn|Trigg|1983|pp=249–251}}

===First Origenist Crisis===
{{main|Origenist Crises}}
[[File:Domenico Ghirlandaio - St Jerome in his study.jpg|thumb|upright=1.2|''[[St Jerome in His Study (Ghirlandaio)|St. Jerome in His Study]]'' (1480), by [[Domenico Ghirlandaio]]. Although initially a student of Origen's teachings, [[Jerome]] turned against him during the First Origenist Crisis.{{sfn|Harding|2004|p=164}}{{sfn|Trigg|1983|pp=252–253}} He nonetheless remained influenced by Origen's teachings for his entire life.{{sfn|Harding|2004|p=164}}{{sfn|Trigg|1983|p=253}}]]

The First Origenist Crisis began in the late fourth century, coinciding with the beginning of monasticism in Palestine.{{sfn|Harding|2004|p=163}} The first stirring of the controversy came from the [[Cyprus|Cyprian]] bishop [[Epiphanius of Salamis]], who was determined to root out all heresies and refute them.{{sfn|Harding|2004|p=163}} Epiphanius attacked Origen in his anti-heretical treatises {{lang|la|Ancoratus}} (375) and {{translit|grc|[[Panarion]]}} (376), compiling a list of teachings Origen had espoused that Epiphanius regarded as heretical.{{sfn|Harding|2004|pp=163–164}}{{sfn|Kim|2015|p=19}}{{sfn|Trigg|1983|pp=249–250}}{{sfn|Chadwick|2017}} Epiphanius's treatises portray Origen as an originally orthodox Christian who had been corrupted and turned into a heretic by the evils of "Greek education".{{sfn|Kim|2015|p=19}} Epiphanius particularly objected to Origen's subordinationism, his "excessive" use of allegorical hermeneutic, and his habit of proposing ideas about the Bible "speculatively, as exercises" rather than "dogmatically".{{sfn|Harding|2004|pp=163–164}}

Epiphanius asked [[John II, Bishop of Jerusalem|John, the bishop of Jerusalem]], to condemn Origen as a heretic. John refused on the grounds that a person could not be retroactively condemned as a heretic after that person had already died.{{sfn|Harding|2004|p=164}} In 393, a monk named Atarbius advanced a petition to have Origen and his writings censured.{{sfn|Harding|2004|p=164}} [[Tyrannius Rufinus]], a priest at the monastery on the [[Mount of Olives]] who had been ordained by John of Jerusalem and was a longtime admirer of Origen, rejected the petition outright.{{sfn|Harding|2004|p=164}}{{sfn|Trigg|1983|p=252}} Rufinus's close friend and associate [[Jerome]], who had also studied Origen, however, came to agree with the petition.{{sfn|Harding|2004|p=164}}{{sfn|Trigg|1983|p=252}} Around the same time, [[John Cassian]], an Eastern monk, introduced Origen's teachings to the West.{{sfn|Trigg|1983|pp=248–249}}{{sfn|Chadwick|2017}}

In 394, Epiphanius wrote to John of Jerusalem, again asking for Origen to be condemned, insisting that Origen's writings denigrated human sexual reproduction and accusing him of having been an [[Encratites|Encratite]].{{sfn|Harding|2004|p=164}} John once again denied this request.{{sfn|Harding|2004|p=164}} By 395, Jerome had allied himself with the anti-Origenists and begged John of Jerusalem to condemn Origen, a plea which John once again refused.{{sfn|Harding|2004|p=164}} Epiphanius launched a campaign against John, openly preaching that John was an Origenist deviant.{{sfn|Harding|2004|p=164}} He successfully persuaded Jerome to break communion with John and ordained Jerome's brother Paulinianus as a priest in defiance of John's authority.{{sfn|Harding|2004|p=164}}

In 397, Rufinus published a Latin translation of Origen's ''On First Principles''.{{sfn|Harding|2004|p=164}}{{sfn|Heine|2010|p=125}}{{sfn|Trigg|1983|pp=252–253}}{{sfn|McGuckin|2004|p=36}} Rufinus was convinced that Origen's original treatise had been interpolated by heretics and that these interpolations were the source of the heterodox teachings found in it.{{sfn|Heine|2010|p=125}} He therefore heavily modified Origen's text, omitting and altering any parts which disagreed with contemporary Christian orthodoxy.{{sfn|McGuckin|2004|p=36}}{{sfn|Heine|2010|p=125}} In the introduction to this translation, Rufinus mentioned that Jerome had studied under Origen's disciple [[Didymus the Blind]], implying that Jerome was a follower of Origen.{{sfn|Harding|2004|p=164}}{{sfn|Trigg|1983|p=252}} Jerome was so incensed by this that he resolved to produce his own Latin translation of ''On the First Principles'', in which he promised to translate every word exactly as it was written and lay bare Origen's heresies to the whole world.{{sfn|McGuckin|2004|p=36}}{{sfn|Harding|2004|p=164}}{{sfn|Trigg|1983|pp=252–253}} Jerome's translation has been lost in its entirety.{{sfn|McGuckin|2004|p=36}}

In 399, the Origenist crisis reached Egypt.{{sfn|Harding|2004|p=164}} Pope [[Theophilus I of Alexandria]] was sympathetic to the supporters of Origen{{sfn|Harding|2004|p=164}} and the church historian, [[Sozomen]], records that he had openly preached the Origenist teaching that God was incorporeal.{{sfn|Wessel|2004|p=24}} In his ''Festal Letter'' of 399, he denounced those who believed that God had a literal, human-like body, calling them illiterate "simple ones".{{sfn|Wessel|2004|p=24}}{{sfn|Harding|2004|pp=164–165}}{{sfn|Trigg|1983|p=253}} A large mob of Alexandrian monks who regarded God as anthropomorphic rioted in the streets.{{sfn|Harding|2004|p=165}} According to the church historian [[Socrates Scholasticus]], in order to prevent a riot, Theophilus made a sudden about-face and began denouncing Origen.{{sfn|Harding|2004|p=165}}{{sfn|Trigg|1983|p=253}} In 400, Theophilus summoned a council in Alexandria, which condemned Origen and all his followers as heretics for having taught that God was incorporeal, which they decreed contradicted the only true and orthodox position, which was that God had a literal, physical body resembling that of a human.{{sfn|Harding|2004|p=165}}{{sfn|MacGregor|1982|p=57}}{{sfn|Wessel|2004|pp=24–25}}{{efn|[[Socrates Scholasticus]] describes this condemnation as a deception to gain the confidence of the Alexandrian monastic community, which vehemently upheld the teaching of an anthropomorphic Deity.{{sfn|Wessel|2004|p=24}}}}

Theophilus labeled Origen as the "hydra of all heresies"{{sfn|MacGregor|1982|p=57}} and persuaded [[Pope Anastasius I]] to sign the letter of the council, which primarily denounced the teachings of the [[Nitria (monastic site)|Nitrian monks]] associated with [[Evagrius Ponticus]].{{sfn|Harding|2004|p=165}} In 402, Theophilus expelled Origenist monks from Egyptian monasteries and banished the four monks known as the "[[Tall Brothers]]", who were leaders of the Nitrian community.{{sfn|Harding|2004|p=165}}{{sfn|Trigg|1983|p=253}} [[John Chrysostom]], the [[Ecumenical Patriarch of Constantinople|patriarch of Constantinople]], granted the Tall Brothers asylum, a fact which Theophilus used to orchestrate John's condemnation and removal from his position at the [[Synod of the Oak]] in July 403.{{sfn|Harding|2004|p=165}}{{sfn|Trigg|1983|p=253}} Once John Chrysostom had been deposed, Theophilus restored normal relations with the Origenist monks in Egypt and the first Origenist crisis came to an end.{{sfn|Harding|2004|p=165}}

===Second Origenist Crisis===
{{main|Origenist Crises}}
[[File:Mosaic of Justinianus I - Basilica San Vitale (Ravenna).jpg|thumb|Emperor [[Justinian I]], shown here in a contemporary mosaic portrait from [[Ravenna]], denounced Origen as a heretic{{sfn|McGuckin|2004|pp=25–26}}{{sfn|Chadwick|2017}} and ordered all of his writings to be burned.{{sfn|McGuckin|2004|pp=25–26}}{{sfn|Chadwick|2017}}]]

The Second Origenist Crisis occurred in the sixth century, during the height of [[Eastern Christian monasticism#Byzantine monasticism|Byzantine monasticism]].{{sfn|Harding|2004|p=165}} Although the Second Origenist Crisis is not nearly as well documented as the first,{{sfn|Harding|2004|p=165}} it seems to have primarily concerned the teachings of Origen's later followers, rather than what Origen had written.{{sfn|Harding|2004|p=165}} Origen's disciple Evagrius Ponticus had advocated [[Christian contemplation#Contemplative prayer|contemplative, noetic prayer]],{{sfn|Harding|2004|p=165}} but other monastic communities prioritized asceticism in prayer, emphasizing fasting, labors, and vigils.{{sfn|Harding|2004|p=165}} 

Some Origenist monks in Palestine, referred to by their enemies as "{{translit|grc|Isochristoi|italics=no}}" (meaning 'those who would assume equality with Christ'), emphasized Origen's teaching of the pre-existence of souls and held that all souls were originally equal to Christ's and would become equal again at the end of time.{{sfn|Harding|2004|p=165}} Another faction of Origenists in the same region instead insisted that Christ was the "leader of many brethren", as the first-created being.{{sfn|Harding|2004|pp=165–166}} This faction was more moderate, and they were referred to by their opponents as "{{translit|grc|Protoktistoi|italics=no}}" ('[those] first created').{{sfn|Harding|2004|pp=165–166}} Both factions accused the other of heresy, and other Christians accused both of them of heresy.{{sfn|Harding|2004|p=166}}

The Protoktistoi appealed to the Emperor [[Justinian I]] to condemn the Isochristoi of heresy through Pelagius, the papal {{lang|la|[[apocrisarius]]}}.{{sfn|Harding|2004|p=166}} In 543, Pelagius presented Justinian with documents, including a letter denouncing Origen written by Patriarch [[Ecumenical Patriarch Mennas of Constantinople|Mennas of Constantinople]],<ref name="Origen and Origenism"/><ref>"Apocatastasis {{snd}} § 2. Opponents". ''New Schaff-Herzog Encyclopedia of Religious Knowledge'', vol. I: ''Aachen {{snd}} Basilians at Christian Classics Ethereal Library''. {{Cite web |url=http://www.ccel.org/ccel/schaff/encyc01.html?term=Apocatastasis |title=Philip Schaff: New Schaff-Herzog Encyclopedia of Religious Knowledge, Vol. I: Aachen - Basilians - Christian Classics Ethereal Library |access-date=2021-11-07 |archive-date=2020-11-24 |archive-url=https://web.archive.org/web/20201124153308/http://www.ccel.org/ccel/schaff/encyc01.html?term=Apocatastasis |url-status=bot: unknown }}.</ref><ref>{{Cite book|title=Origenes der Diamantene |last=Sträuli |first=Robert | year=1987 | publisher = ABZ | location = Zurich | isbn = 978-3-85516-005-1 | pages = 71, 355–357 }}</ref>{{sfn|Harding|2004|p=166}} along with excerpts from Origen's ''On First Principles'' and several anathemata against Origen.{{sfn|Harding|2004|p=166}} A [[Synod of Constantinople (543)|domestic synod convened to address the issue]] concluded that the Isochristoi's teachings were heretical and, seeing Origen as the ultimate culprit behind the heresy, denounced Origen as a heretic as well.{{sfn|Harding|2004|p=166}}{{sfn|McGuckin|2004|pp=25–26}}{{sfn|Chadwick|2017}} Emperor Justinian ordered for all of Origen's writings to be burned.{{sfn|McGuckin|2004|pp=25–26}}{{sfn|Chadwick|2017}} In the west, the {{lang|la|[[Decretum Gelasianum]]}}, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned.{{sfn|McGuckin|2004|p=26}}

In 553, during the early days of the [[Second Council of Constantinople]] (the Fifth Ecumenical Council), when [[Pope Vigilius]] was still refusing to take part in it despite Justinian holding him hostage, the bishops at the council ratified an open letter which condemned Origen as the leader of the Isochristoi.{{sfn|Harding|2004|p=166}} The letter was not part of the official acts of the council, and it more or less repeated the edict issued by the Synod of Constantinople in 543.{{sfn|Harding|2004|p=166}} It cites objectionable writings attributed to Origen, but all the writings referred to in it were actually written by Evagrius Ponticus.{{sfn|Harding|2004|p=166}} After the council officially opened, but while Pope Vigillius was still refusing to take part, Justinian presented the bishops with the problem of a text known as ''[[Three-Chapter Controversy|The Three Chapters]]'', which attacked the Antiochene Christology.{{sfn|Harding|2004|p=166}}

The bishops drew up a list of anathemata against the heretical teachings contained within ''The Three Chapters'' and those associated with them.{{sfn|Harding|2004|p=166}} In the official text of the eleventh anathema, Origen is condemned as a Christological heretic,{{sfn|Harding|2004|p=166}}{{sfn|McGuckin|2004|p=26}} but Origen's name does not appear at all in the {{translit|grc|Homonoia}}, the first draft of the anathemata issued by the imperial [[Chancery (medieval office)|chancery]],{{sfn|Harding|2004|p=166}} nor does it appear in the version of the conciliar proceedings that was eventually signed by Pope Vigillius, a long time afterwards.{{sfn|Harding|2004|p=166}} Norman P. Tanner's edition of the ''Decrees of the Ecumenical Councils'' (Georgetown University Press, 1990) says: "Our edition does not include the text of the anathemas against Origen since recent studies have shown that these anathemas cannot be attributed to this council." These discrepancies may indicate that Origen's name was retrospectively inserted into the text after the council.{{sfn|Harding|2004|p=166}} 

Some authorities believe these anathemata belong to an earlier local synod.<ref>{{Cite book|first=Rowan A. |last=Greer |title=Origen |publisher=Paulist Press |location=[[New York City]] |year=1979 |page=3 |isbn=978-0-8091-2198-4}}</ref> Even if Origen's name did appear in the original text of the anathema, the teachings attributed to Origen that are condemned in the anathema were actually the ideas of later Origenists, which had very little grounding in anything Origen had actually written.{{sfn|Harding|2004|p=166}}<ref name="Origen and Origenism"/>{{sfn|MacGregor|1982|p=57}} Popes Vigilius, [[Pope Pelagius I|Pelagius I]], [[Pope Pelagius II|Pelagius II]], and [[Pope Gregory I|Gregory the Great]] were only aware that the Fifth Council specifically dealt with ''The Three Chapters'' and make no mention of Origenism or universalism, nor spoke as if they knew of its condemnation—even though Gregory the Great was opposed to universalism.<ref name="Origen and Origenism"/>

===After the Anathemas===
{{rquote|right|If orthodoxy were a matter of intention, no theologian could be more orthodox than Origen, none more devoted to the cause of the Christian faith.|[[Henry Chadwick (theologian)|Henry Chadwick]], scholar of early Christianity, in the ''[[Encyclopædia Britannica]]''{{sfn|Chadwick|2017}}}}
As a direct result of the numerous condemnations of his work, only a tiny fraction of Origen's voluminous writings have survived.{{sfn|McGuckin|2004|pp=25–26}}{{sfn|Ehrman|2003|pp=155–156}} Nonetheless, these writings still amount to a massive number of Greek and Latin texts, very few of which have yet been translated into English.{{sfn|McGuckin|2004|p=25}} Many more writings have survived in fragments through quotations from later Church Fathers.{{sfn|McGuckin|2004|p=26}} Even in the late 14th century, [[Francesc Eiximenis]] in his [[Llibre de les dones]], produced otherwise unknown quotations from Origen, which may be evidence of other works surviving into the Late Medieval period.<ref>Wittlin, Curt J. "Francesc Eiximenis and the" Sins of the Tongueu: Observations on a Semantic Field." Catalan Review 13.1–2 (1999): 255–276, p.255</ref><ref>''Llibre de les dones''. Barcelona. Curial Edicions Catalanes. 1981, p.387. Introduction by [[Curt Wittlin]]. {{in lang|ca}}</ref> 

It is likely that the writings containing Origen's most unusual and speculative ideas have been lost to time,{{sfn|MacGregor|1982|p=56}} making it nearly impossible to determine whether Origen actually held the heretical views which the anathemas against him ascribed to him.{{sfn|MacGregor|1982|p=56}} Nonetheless, in spite of the decrees against Origen, the church remained enamored of him{{sfn|McGuckin|2004|p=26}} and he remained a central figure of Christian theology throughout the first millennium.{{sfn|McGuckin|2004|p=26}} He continued to be revered as the founder of Biblical exegesis,{{sfn|McGuckin|2004|p=26}} and anyone in the first millennium who took the interpretation of the scriptures seriously would have had knowledge of Origen's teachings.{{sfn|McGuckin|2004|p=26}}

{{Infobox saint
|name=Origen the Scholar
|birth_date={{circa}} 185
|death_date={{circa}} 253
|feast_day=[[April 27]]
|venerated_in=[[Evangelical Church in Germany]]
|image=Origen3.jpg
|imagesize=
|caption=
|birth_place=[[Alexandria]]
|death_place=[[Tyre, Lebanon|Tyre]]
|titles= Teacher and theologian
|beatified_date=
|beatified_place=
|beatified_by=
|canonized_date=
|canonized_place=
|canonized_by=
|attributes=self-castration, monastic habit
|patronage=
|major_shrine=
|suppressed_date=
|issues=Lack of formal canonization, accusations of heresy
}}

Jerome's Latin translations of Origen's homilies were widely read in western Europe throughout the Middle Ages,{{sfn|Chadwick|2017}} and Origen's teachings greatly influenced those of the Byzantine monk [[Maximus the Confessor]] and the Irish theologian [[John Scotus Eriugena]].{{sfn|Chadwick|2017}} Since the [[Renaissance]], the debate over Origen's orthodoxy has continued to rage.{{sfn|Chadwick|2017}} [[Basilios Bessarion]], a Greek refugee who fled to Italy after the [[Fall of Constantinople]] in 1453, produced a Latin translation of Origen's ''Against Celsus'', which was printed in 1481.{{sfn|Trigg|1983|p=255}} Major controversy erupted in 1487, after the [[Renaissance humanism|Italian humanist]] scholar [[Giovanni Pico della Mirandola]] issued a thesis arguing that "it is more reasonable to believe that Origen was saved than he was damned".{{sfn|Trigg|1983|p=255}} A papal commission condemned Pico's position on account of the anathemas against Origen, but not until after the debate had received considerable attention.{{sfn|Trigg|1983|p=255}}

The most prominent advocate of Origen during the Renaissance was the Dutch humanist scholar [[Desiderius Erasmus]], who regarded Origen as the greatest of all Christian authors{{sfn|Trigg|1983|p=255}} and wrote in a letter to [[John Eck]] that he learned more about Christian philosophy from a single page of Origen than from ten pages of [[Augustine of Hippo|Augustine]].{{sfn|Trigg|1983|p=255}} Erasmus especially admired Origen for his lack of rhetorical flourishes, which were so common in the writings of other Patristic authors.{{sfn|Trigg|1983|p=255}} Erasmus borrowed heavily from Origen's defense of free will in ''On First Principles'' in his 1524 treatise ''[[De libero arbitrio diatribe sive collatio|On Free Will]]'', now considered his most important theological work.{{sfn|Trigg|1983|p=255}} 

In 1527, Erasmus translated and published the portion of Origen's ''Commentary on the Gospel of Matthew'' that survived only in Greek{{sfn|Trigg|1983|p=256}} and in 1536, he published the most complete edition of Origen's writings that had ever been published at that time.{{sfn|Trigg|1983|p=255}} While Origen's emphasis on the human effort in attaining salvation appealed to the Renaissance humanists, it made him far less appealing to the proponents of the Reformation.{{sfn|Trigg|1983|p=256}} 

[[Martin Luther]] deplored Origen's understanding of salvation as irredeemably defective{{sfn|Trigg|1983|p=256}} and declared "in all of Origen there is not one word about Christ".{{sfn|Trigg|1983|p=256}} Consequently, he ordered for Origen's writings to be banned.{{sfn|Trigg|1983|p=256}} Nonetheless, the earlier Czech reformer [[Jan Hus]] had taken inspiration from Origen for his view that the church is a spiritual reality rather than an official hierarchy,{{sfn|Trigg|1983|p=256}} and Luther's contemporary, the Swiss reformer [[Huldrych Zwingli]], took inspiration from Origen for his interpretation of the Eucharist as symbolic.{{sfn|Trigg|1983|p=256}}

In the seventeenth century, the English [[Cambridge Platonists|Cambridge Platonist]] [[Henry More]] was a devoted Origenist,{{sfn|Hutton|2006|p=205}} and although he did reject the notion of universal salvation,{{sfn|Hutton|2006|p=205}} he accepted most of Origen's other teachings.{{sfn|Hutton|2006|page=205}} [[Pope Benedict XVI]] expressed admiration for Origen,{{sfn|Pope Benedict XVI|2007|pp=24–27}} describing him in a sermon as part of a series on the Church Fathers as "a figure crucial to the whole development of Christian thought", "a true 'maestro{{'"}}, and "not only a brilliant theologian but also an exemplary witness of the doctrine he passed on".{{sfn|Pope Benedict XVI|2007|p=24}} He concludes the sermon by inviting his audience to "welcome into your hearts the teaching of this great master of the faith".{{sfn|Pope Benedict XVI|2007|p=27}} Modern Protestant evangelicals admire Origen for his passionate devotion to the scriptures{{sfn|Franke|2003}} but are frequently baffled or even appalled by his allegorical interpretation of them, which many believe ignores the literal, historical truth behind them.{{sfn|Franke|2003}}

Origen is often noted for being one of the few Church Fathers who is not generally regarded as a saint.<ref>Hook, Walter Farquhar. ''The Nonentity of Romish Saints and the Inanity of Romish Ordinances.'' John Murray, 1850, p. 21</ref> Nevertheless, there are notable individuals who referred to Origen as St. Origen. This includes Anglicans such as [[Edward Welchman]],<ref>Welchman, Edward. ''The Thirty-nine Articles of the Church of England: Illustrated with Notes, and Confirmed by Texts of the Holy Scripture, and Testimonies of the Primitive Fathers.... Written in Latin by the Rev. Mr Archdeacon Welchman, and Now Translated Into English According to the Sixth Edition, by a Clergyman of the University of Oxford. No. 4.'' John and Francis Rivington, 1767, p.54.</ref> [[John Howson]]<ref>Howson, John. ''Uxore dimissa propter fornicationem aliam non licet superinducere''. Barnesius, p.16.</ref> and [[Winston Churchill (Cavalier)|Sir Winston Churchill]];<ref>Churchill, Winston. ''Divi Britannici: Being a Remark Upon the Lives of All the Kings of this Isle, from the Year of the World 2855. Unto the Year of Grace 1660.'' Tho. Roycroft, to be sold by Francis Eglesfield, 1962, p.49.</ref> Calvinists such as [[Pierre Bayle]],<ref>Bayle, Pierre, et al. ''A General Dictionary: Historical and Critical: in which a New and Accurate Translation of that of the Celebrated Mr. Bayle, with the Corrections and Observations Printed in the Late Edition at Paris, is Included; and Interspersed with Several Thousand Lives Never Before Published. The Whole Containing the History of the Most Illustrious Persons of All Ages and Nations Particularly Those of Great Britain and Ireland, Distinguished by Their Rank, Actions, Learning and Other Accomplishments. Vol. 4.'' J. Bettenham, 1736.</ref> Georges-Louis Liomin<ref>Liomin, Georges-Louis. ''Préservatif contre les opinions erronées qui se répandent au sujet de la durée des peines de la vie à venir. chez le Sr. Fréderic Louis Liomin'', 1760.</ref> and [[Heinrich Bullinger]];<ref>Gantet, Claire. "La religion et ses mots: La Bible latine de Zurich (1543) entre la tradition et l'innovation." ''Zwingliana'' 23 (2010): 143–167, p.149.</ref> American scholar and Orthodox Christian [[David Bentley Hart]];<ref>{{Cite web|url=https://www.firstthings.com/article/2015/10/saint-origen|title=Saint Origen|website=[[First Things]]|date=October 2015|access-date=22 January 2023|archive-url=https://web.archive.org/web/20221007113239/https://www.firstthings.com/article/2015/10/saint-origen|archive-date=7 October 2022|url-status=live}}</ref> Oriental Orthodox such as [[Pope Shenouda III of Alexandria]],<ref>H.H. Pope Shenouda III. ''"THE BEHOLDER OF GOD MARK THE EVANGELIST SAINT AND MARTYR."'' (1995), p.95.</ref> Fr. Tadros Yakoup Malaty<ref>Fr. Malaty, Tadros Yakoup. "Divine Love and Divine Commandment" ''Divine Love'' Vol. 4 (2019), p.203.</ref> and the [[Coptic Orthodox Diocese of the Southern United States]].<ref>Coptic Orthodox Diocese of the Southern United States. "NT 101 Gospel and Acts" ''Servants' Preparation Program'' (2005), p.75.</ref> Origen's father, Saint [[Leonides of Alexandria]], has a feast day on April 22 in the Catholic tradition, and the [[Evangelical Church in Germany]] celebrates [[April 27]] as Origen's feast day.