Editing Origen (section)

===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}}