Editing Origen (section)

==Works==
[[File:Origen.jpg|thumb|left|Imaginative portrayal of Origen from {{lang|fr|Les Vrais Portraits Et Vies Des Hommes Illustres}} by [[André Thévet]]]]

===Exegetical writings===
Origen was an extremely prolific writer.{{sfn|McGuckin|2004|pp=25–26}}{{sfn|Trigg|1983|p=245}}{{sfn|Ehrman|2003|pp=154–155}}{{sfn|Watts|2008|p=159}} According to [[Epiphanius of Salamis|Epiphanius]], he wrote a grand total of roughly 6,000 works over the course of his lifetime.{{sfn|McGuckin|2004|p=26}}<ref>''Haer''., lxiv.63</ref> Most scholars agree that this estimate is probably somewhat exaggerated.{{sfn|McGuckin|2004|p=26}} According to Jerome, Eusebius listed the titles of just under 2,000 treatises written by Origen in his lost ''Life of Pamphilus''.{{sfn|McGuckin|2004|p=26}}<ref>''[[Church History (Eusebius)|Ecclesiastical History]]'', VI., xxxii. 3; Eng. transl., ''[[NPNF]]'', 2 ser., i. 277</ref><ref>''Epist. ad Paulam, NPNF'', vi. 46</ref> Jerome compiled an abbreviated list of Origen's major treatises, itemizing 800 different titles.{{sfn|McGuckin|2004|p=26}}

By far the most important work of Origen on textual criticism was the {{translit|grc|[[Hexapla]]}} ('Sixfold'), a massive comparative study of various translations of the Old Testament in six columns:{{sfn|McGuckin|2004|pp=10, 27}} [[Hebrew language|Hebrew]], Hebrew in Greek characters, the [[Septuagint]], and the Greek translations of [[Theodotion]] (a Jewish scholar from {{circa}} 180 AD), [[Aquila of Sinope]] (another Jewish scholar from {{circa}} 117–138), and [[Symmachus (translator)|Symmachus]] (an [[Ebionites|Ebionite]] scholar from {{circa}} 193–211).{{sfn|McGuckin|2004|pp=10, 27}}<ref>Trigg, Joseph W. – ''Origen – The Early Church Fathers'' – 1998, Routledge, London and New York, page 16. Retrieved 2 September 2015.</ref> Origen was the first Christian scholar to introduce critical markers to a Biblical text.{{sfn|McGuckin|2004|p=27}} He marked the Septuagint column of the ''Hexapla'' using signs adapted from those used by the textual critics of the [[Library of Alexandria|Great Library of Alexandria]]:{{sfn|McGuckin|2004|p=27}} a passage found in the Septuagint that was not found in the Hebrew text would be marked with an [[asterisk]] (*){{sfn|McGuckin|2004|p=27}} and a passage that was found in other Greek translations, but not in the Septuagint, would be marked with an [[obelus]] (÷).{{sfn|McGuckin|2004|p=27}}

[[File:Texts of the OT.svg|thumb|right|upright=1.3|Diagram showing the inter-relationship between various significant ancient versions and [[recension]]s of the Old Testament (some identified by their siglum). LXX here denotes the original septuagint.]]

The {{translit|grc|Hexapla}} was the cornerstone of the Great Library of Caesarea, which Origen founded.{{sfn|McGuckin|2004|p=27}} It was still the centerpiece of the library's collection by the time of Jerome,{{sfn|McGuckin|2004|p=27}} who records having used it in his letters on multiple occasions.{{sfn|McGuckin|2004|p=27}} When Emperor [[Constantine the Great]] ordered fifty complete copies of the Bible to be transcribed and disseminated across the empire, Eusebius used the {{translit|grc|Hexapla}} as the master copy for the Old Testament.{{sfn|McGuckin|2004|p=27}} Although the original {{translit|grc|Hexapla}} has been lost,{{sfn|McGuckin|2004|pp=27–28}} the text of it has survived in numerous fragments{{sfn|McGuckin|2004|p=27}} and a more-or-less complete [[Syriac language|Syriac]] translation of the Greek column, made by the seventh-century bishop Paul of Tella, has also survived.{{sfn|McGuckin|2004|pp=27–28}} For some sections of the {{translit|grc|Hexapla}}, Origen included additional columns containing other Greek translations;{{sfn|McGuckin|2004|p=27}} for the Book of Psalms, he included no less than eight Greek translations, making this section known as {{translit|grc|Enneapla}} ('Ninefold').{{sfn|McGuckin|2004|p=27}} Origen also produced the {{translit|grc|Tetrapla}} ('Fourfold'), a smaller, abridged version of the {{translit|grc|Hexapla}} containing only the four Greek translations and not the original Hebrew text.{{sfn|McGuckin|2004|p=27}}

According to Jerome's ''Epistle'' 33, Origen wrote extensive {{translit|grc|[[scholia]]}} on the books of [[Book of Exodus|Exodus]], [[Leviticus]], [[Book of Isaiah|Isaiah]], Psalms 1–15, [[Ecclesiastes]], and the Gospel of John.{{sfn|McGuckin|2004|p=26}} None of these {{translit|grc|scholia}} have survived intact,{{sfn|McGuckin|2004|p=26}} but parts of them were incorporated into the {{lang|la|[[Catena (biblical commentary)|Catenaea]]}}, a collection of excerpts from major works of Biblical commentary written by the Church Fathers.{{sfn|McGuckin|2004|p=26}} Other fragments of the {{translit|grc|scholia}} are preserved in Origen's {{translit|grc|[[Philokalia (Origen)|Philocalia]]}} and in [[Pamphilus of Caesarea]]'s apology for Origen.{{sfn|McGuckin|2004|p=26}} The {{translit|grc|Stromateis}} were of a similar character, and the margin of {{lang|la|Codex Athous Laura}}, 184, contains citations from this work on Romans 9:23; I Corinthians 6:14, 7:31, 34, 9:20–21, 10:9, besides a few other fragments. Origen composed homilies covering almost the entire Bible. There are 205, and possibly 279, homilies of Origen that are extant either in Greek or in Latin translations.{{efn|The discrepancy concerns the 74 homilies on the Psalms attributed to Jerome, but which V Peri has argued Jerome translated from Origen with only minor changes. (Both 205 and 279 exclude the 2012 discoveries) {{harvnb|Heine|2004|p=124}}}}

[[File:Papyrus Bodmer VIII.jpg|thumb|right|upright=1.3|Two sides of the ''[[Papyrus 72|Papyrus Bodmer VIII]]'', an early New Testament fragment from the third or fourth century AD containing the [[Epistle of Jude]], [[First Epistle of Peter|1 Peter]], and [[Second Epistle of Peter|2 Peter]]. Origen accepted the two former as authentic without question,{{sfn|Lockett|2017|pp=71–72}} but noted that the latter was suspected to be a forgery.{{sfn|Lockett|2017|p=71}}]]

The homilies preserved are on Genesis (16), Exodus (13), [[Homilies on Leviticus|Leviticus]] (16), Numbers (28), Joshua (26), Judges (9), I Sam. (2), Psalms 36–38 (9),{{efn|And possibly the extra 74 homilies on the Psalms. {{harvnb|Heine|2004|page=124}}}} Canticles (2), Isaiah (9), Jeremiah (7 Greek, 2 Latin, 12 Greek and Latin), Ezekiel (14), and Luke (39). The homilies were preached in the church at Caesarea, with the exception of the two on 1 Samuel which were delivered in Jerusalem. Nautin has argued that they were all preached in a three-year liturgical cycle some time between 238 and 244, preceding the ''Commentary on the Song of Songs'', where Origen refers to homilies on Judges, Exodus, Numbers, and a work on Leviticus.{{sfn|Heine|2004|p=125}} On June 11, 2012, the [[Bavarian State Library]] announced that the Italian philologist Marina Molin Pradel had discovered twenty-nine previously unknown homilies by Origen in a twelfth-century Byzantine manuscript from their collection.<ref name=hom2012>{{cite news |agency=Associated Press |date=June 12, 2012 |url=https://news.yahoo.com/vatican-reports-discovery-ancient-documents-175855191.html |title=Vatican reports discovery of ancient documents |access-date=April 28, 2014 |archive-date=April 24, 2014 |archive-url=https://web.archive.org/web/20140424225931/http://news.yahoo.com/vatican-reports-discovery-ancient-documents-175855191.html |url-status=live }}</ref><ref>{{cite web |url=http://www.roger-pearse.com/weblog/2012/06/11/greek-text-found-of-origens-homilies-on-the-psalms/ |title=Greek text found of Origen's homilies on the Psalms! at Roger Pearse |publisher=Roger-pearse.com |date=2012-06-11 |access-date=2014-04-24 |archive-date=2014-04-24 |archive-url=https://web.archive.org/web/20140424192526/http://www.roger-pearse.com/weblog/2012/06/11/greek-text-found-of-origens-homilies-on-the-psalms/ |url-status=live }}</ref> Prof. Lorenzo Perrone of Bologna University and other experts confirmed the authenticity of the homilies.<ref>{{cite web |url=http://alinsuciu.com/2012/06/12/lorenzo-perrone-about-origens-newly-discovered-homilies-on-the-psalms/ |title=Lorenzo Perrone About Origen's Newly Discovered Homilies on the Psalms |publisher=Alin Suciu |date=2012-06-12 |access-date=2014-04-24 |archive-date=2016-06-23 |archive-url=https://web.archive.org/web/20160623152127/https://alinsuciu.com/2012/06/12/lorenzo-perrone-about-origens-newly-discovered-homilies-on-the-psalms/ |url-status=live }}</ref> The texts of these manuscripts can be found online.<ref>[http://bsb-mdz12-spiegel.bsb.lrz.de/~db/0005/bsb00050972/images/ Digitalisat] {{webarchive |url=https://web.archive.org/web/20120817011126/http://bsb-mdz12-spiegel.bsb.lrz.de/~db/0005/bsb00050972/images/ |date=August 17, 2012 }}</ref>

Origen is the main source of information on the use of the texts that were later officially canonized as the [[New Testament]].{{sfn|Lockett|2017|pp=71–73}}<ref name="Bateman">[http://ssrn.com/abstract=1653073 C. G. Bateman, Origen's Role in the Formation of the New Testament Canon, 2010] {{Webarchive|url=https://web.archive.org/web/20121102173142/http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1653073 |date=2012-11-02 }}. [https://web.archive.org/web/20121102173142/http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1653073 archive]</ref> The information used to create the late-fourth-century [[Easter Letter]], which declared accepted Christian writings, was probably based on the lists given in Eusebius's ''Ecclesiastical History'' HE 3:25 and 6:25, which were both primarily based on information provided by Origen.<ref name="Bateman"/> Origen accepted the authenticity of the epistles of [[First Epistle of John|1 John]], [[First Epistle of Peter|1 Peter]], and [[Epistle of Jude|Jude]] without question{{sfn|Lockett|2017|pp=71–73}} and accepted the [[Epistle of James]] as authentic with only slight hesitation.{{sfn|Lockett|2017|p=72}} He also refers to [[Second Epistle of John|2 John]], [[Third Epistle of John|3 John]], and [[Second Epistle of Peter|2 Peter]]{{sfn|Lockett|2017|pp=71–72}} but notes that all three were suspected to be forgeries.{{sfn|Lockett|2017|pp=71–72}} Origen may have also considered other writings to be "inspired" that were rejected by later authors, including the [[Epistle of Barnabas]], [[Shepherd of Hermas]], and [[1 Clement]].<ref name="McGuckin2001">McGuckin, John A. "Origen as Literary Critic in the Alexandrian Tradition." 121–37 in vol. 1 of 'Origeniana octava: Origen and the Alexandrian Tradition.' Papers of the 8th International Origen Congress (Pisa, 27–31 August 2001). Edited by L. Perrone. Bibliotheca Ephemeridum theologicarum Lovaniensium 164. 2 vols. Leuven: Leuven University Press, 2003.</ref> "Origen is not the originator of the idea of biblical canon, but he certainly gives the philosophical and literary–interpretative underpinnings for the whole notion."<ref name="McGuckin2001"/>

===Extant commentaries===
[[File:Origenes Opera.JPG|thumb|upright=1.5|Books containing Latin translations of some of Origen's extant writings]]

Origen's commentaries written on specific books of scripture are much more focused on systematic exegesis than his homilies.{{sfn|McGuckin|2004|p=29}} In these writings, Origen applies the precise critical methodology that had been developed by the scholars of the [[Musaeum|Mouseion]] in Alexandria to the Christian scriptures.{{sfn|McGuckin|2004|p=29}} The commentaries also display Origen's impressive encyclopedic knowledge of various subjects{{sfn|McGuckin|2004|p=29}} and his ability to cross-reference specific words, listing every place in which a word appears in the scriptures along with all the word's known meanings,{{sfn|McGuckin|2004|p=29}} a feat made all the more impressive by the fact that he did this in a time when [[Bible concordance]]s had not yet been compiled.{{sfn|McGuckin|2004|p=29}} Origen's massive ''Commentary on the Gospel of John'', which spanned more than thirty-two volumes once it was completed,{{sfn|McGuckin|2004|pp=29–30}} was written with the specific intention not only to expound the correct interpretation of the scriptures, but also to refute the interpretations of the Valentinian Gnostic teacher [[Heracleon]],{{sfn|McGuckin|2004|p=29}}<ref>Joel C. Elowsky (editor), ''John 1–10. Ancient Christian Commentary on Scripture: New Testament, Voliume 4a.'', page xix, (InterVarsity Press Academic, 2007). {{ISBN|978-0-8308-1489-3}}</ref> who had used the Gospel of John to support his argument that there were really two gods, not one.{{sfn|McGuckin|2004|p=29}} Of the original thirty-two books in the ''Commentary on John'', only nine have been preserved: Books I, II, VI, X, XIII, XX, XXVIII, XXXII, and a fragment of XIX.{{sfn|McGuckin|2004|p=30}}

Of the original twenty-five books in Origen's ''Commentary on the Gospel of Matthew'', only eight have survived in the original Greek (Books 10–17), covering Matthew 13.36–22.33.{{sfn|McGuckin|2004|p=30}} An anonymous Latin translation beginning at the point corresponding to Book 12, Chapter 9 of the Greek text and covering Matthew 16.13–27.66 has also survived.{{sfn|McGuckin|2004|p=30}}{{sfn|Heine|2004|p=124}} The translation contains parts that are not found in the original Greek and is missing parts that are found in it.{{sfn|McGuckin|2004|p=30}} Origen's ''Commentary on the Gospel of Matthew'' was universally regarded as a classic, even after his condemnation,{{sfn|McGuckin|2004|p=30}} and it ultimately became the work which established the Gospel of Matthew as the primary gospel.{{sfn|McGuckin|2004|p=30}} Origen's ''Commentary on the Epistle to the Romans'' was originally fifteen books long, but only tiny fragments of it have survived in the original Greek.{{sfn|McGuckin|2004|p=30}} An abbreviated Latin translation in ten books was produced by the monk [[Tyrannius Rufinus]] at the end of the fourth century.{{sfn|McGuckin|2004|p=31}}{{efn|When Rufinus translated the commentary in the early fifth century he noted in his preface that some of the books were lost, and doubted his ability to 'supply' what was missing and to 'restore' the work's continuity. He also noted his intention to 'abbreviate' the work. Rufinus's abbreviated Latin version in ten books is extant. The Greek fragments were found in papyri at Tura in 1941, and contain Greek excerpts from books 5–6 of the commentary. Comparison of these fragments with Rufinus's translation led to a generally positive evaluation of Rufinus's work. {{harvnb|Heine|2004|p=124}}}} The historian [[Socrates of Constantinople|Socrates Scholasticus]] records that Origen had included an extensive discussion of the application of the title {{translit|grc|[[theotokos]]}} to the Virgin Mary in his commentary,{{sfn|McGuckin|2004|p=31}} but this discussion is not found in Rufinus's translation,{{sfn|McGuckin|2004|p=31}} probably because Rufinus did not approve of Origen's position on the matter, whatever that might have been.{{sfn|McGuckin|2004|p=31}}

Origen also composed a ''Commentary on the Song of Songs'',{{sfn|McGuckin|2004|p=31}} in which he took explicit care to explain why the Song of Songs was relevant to a Christian audience.{{sfn|McGuckin|2004|p=31}} The ''Commentary on the Song of Songs'' was Origen's most celebrated commentary{{sfn|McGuckin|2004|p=31}} and Jerome famously writes in his preface to his translation of two of Origen's homilies over the Song of Songs that: "In his other works, Origen habitually excels others. In this commentary, he excelled himself."{{sfn|McGuckin|2004|p=31}} Origen expanded on the exegesis of the Jewish [[Rabbi Akiva]],{{sfn|McGuckin|2004|p=31}} interpreting the Song of Songs as a mystical allegory in which the bridegroom represents the Logos and the bride represents the soul of the believer.{{sfn|McGuckin|2004|p=31}} This was the first Christian commentary to expound such an interpretation{{sfn|McGuckin|2004|p=31}} and it became extremely influential on later interpretations of the Song of Songs.{{sfn|McGuckin|2004|p=31}} Despite this, the commentary now only survives in part through a Latin translation of it made by Tyrannius Rufinus in 410.{{sfn|McGuckin|2004|p=31}}{{efn|Books 1–3, and the beginning of the Book 4, survive, covering Song of Songs 1.1–2.15. Besides not including the later books of the commentary, Rufinus also omitted all of Origen's more technical discussions of the text. {{harvnb|Heine|2004|p=123}}}} Fragments of some other commentaries survive. Citations in Origen's {{translit|grc|[[Philokalia (Origen)|Philokalia]]}} include fragments of the third book of the commentary on Genesis. There is also Ps. i, iv.1, the small commentary on Canticles, and the second book of the large commentary on the same, the twentieth book of the commentary on Ezekiel,{{efn|Codex Vaticanus 1215 gives the division of the twenty-five books of the commentary on Ezekiel, and part of the arrangement of the commentary on Isaiah (beginnings of books VI, VIII, XVI; book X extends from Isa. viii.1 to ix.7; XI from ix.8, to x.11; XII, from x.12 to x.23; XIII from x.24 to xi.9; XIV from xi.10 to xii.6; XV from xiii.1 to xiii.16; XXI from xix.1 to xix.17; XXII from xix.18 to xx.6; XXIII from xxi.1 to xxi.17; XXIV from xxii.1 to xxii.25; XXV from xxiii.1 to xxiii.18; XXVI from xxiv.1 to xxv.12; XXVII from xxvi.1 to xxvi.15; XXVIII from xxvi.16 to xxvii.11a; XXIX from xxvii.11b to xxviii.29; and XXX treats of xxix.1 sqq.).}} and the commentary on Hosea. Of the non-extant commentaries, there is limited evidence of their arrangement.{{efn|Codex Athous Laura 184 gives the division of the fifteen books of the commentary on Romans (except XI and XII) and of the five books on Galatians, as well as the extent of the commentaries on Philippians and Corinthians (Romans I from 1:1 to 1:7; II from 1:8 to 1:25; III from 1:26 to 2:11; IV from 2:12 to 3:15; V from 3:16 to 3:31; VI from 4:1 to 5:7; VII from 5:8 to 5:16; VIII from 5:17 to 6:15; IX from 6:16 to 8:8; X from 8:9 to 8:39; XIII from 11:13 to 12:15; XIV from 12:16 to 14:10; XV from 14:11 to the end; Galatians I from 1:1 to 2:2; II from 2:3 to 3:4; III from 3:5 to 4:5; IV from 4:6 to 5:5; and V from 5:6 to 6:18; the commentary on Philippians extended to 4:1; and on Ephesians to 4:13).}}

===''On the First Principles''===
Origen's ''[[On the First Principles]]'' was the first ever systematic exposition of Christian theology.{{sfn|McGuckin|2004|p=36}}{{sfn|Grant|1967|p=551}} He composed it as a young man between 220 and 230 while he was still living in Alexandria.{{sfn|McGuckin|2004|p=36}} Fragments from Books 3.1 and 4.1–3 of Origen's Greek original are preserved in Origen's {{translit|grc|[[Philokalia (Origen)|Philokalia]]}}.{{sfn|McGuckin|2004|p=36}} A few smaller quotations of the original Greek are preserved in Justinian's ''Letter to Mennas''.{{sfn|McGuckin|2004|p=36}} The vast majority of the text has only survived in a heavily abridged Latin translation produced by Tyrannius Rufinus in 397.{{sfn|McGuckin|2004|p=36}} ''On the First Principles'' begins with an essay explaining the nature of theology.{{sfn|McGuckin|2004|p=36}} Book One describes the heavenly world{{sfn|McGuckin|2004|p=36}}{{sfn|Grant|1967|p=551}} and includes descriptions of the oneness of God, the relationship between the three persons of the Trinity, the nature of the divine spirit, reason, and angels.{{sfn|McGuckin|2004|pp=36–37}} Book Two describes the world of man, including the incarnation of the Logos, the soul, free will, and eschatology.{{sfn|McGuckin|2004|p=37}}{{sfn|Grant|1967|p=551}} Book Three deals with cosmology, sin, and redemption.{{sfn|McGuckin|2004|p=37}}{{sfn|Grant|1967|p=551}} Book Four deals with [[teleology]] and the interpretation of the scriptures.{{sfn|McGuckin|2004|p=37}}{{sfn|Grant|1967|p=551}}

===''Against Celsus''===
[[File:Grec 945 48r.jpg|thumb|Greek text of Origen's apologetic treatise {{lang|la|[[Contra Celsum]]}}, which is considered to be the most important work of early Christian apologetics{{sfn|Olson|1999|pp=101, 103}}{{sfn|McGuckin|2004|pp=32–34}}]]

''Against Celsus'' ({{langx|grc|Κατὰ Κέλσου}} {{translit|grc|Kata Kélsou}}; Latin: {{lang|la|[[Contra Celsum]]}}), preserved entirely in Greek, was Origen's last treatise, written about 248. It is an apologetic work defending orthodox Christianity against the attacks of the pagan philosopher [[Celsus]], who was seen in the ancient world as early Christianity's foremost opponent.{{sfn|Olson|1999|p=101}}{{sfn|McGuckin|2004|p=32}} In 178, Celsus had written a polemic entitled ''On the True Word'', in which he had made numerous arguments against Christianity.{{sfn|McGuckin|2004|p=32}} The church had responded by ignoring Celsus's attacks,{{sfn|McGuckin|2004|p=32}} but Origen's patron Ambrose brought the matter to his attention.{{sfn|McGuckin|2004|p=32}} Origen initially wanted to ignore Celsus and let his attacks fade,{{sfn|McGuckin|2004|p=32}} but one of Celsus's major claims, which held that no self-respecting philosopher of the Platonic tradition would ever be so stupid as to become a Christian, provoked him to write a rebuttal.{{sfn|McGuckin|2004|p=32}}

In the book, Origen systematically refutes each of Celsus's arguments point by point{{sfn|Olson|1999|p=101}}{{sfn|McGuckin|2004|pp=32–34}} and argues for a rational basis of Christian faith.{{sfn|Olson|1999|p=103}}{{sfn|Heine|2004|p=127}}{{sfn|Grant|1967|p=552}} Origen draws heavily on the teachings of Plato{{sfn|Olson|1999|pp=102–103}} and argues that Christianity and Greek philosophy are not incompatible,{{sfn|Olson|1999|pp=102–103}} and that philosophy contains much that is true and admirable,{{sfn|Olson|1999|pp=102–103}} but that the Bible contains far greater wisdom than anything Greek philosophers could ever grasp.{{sfn|Olson|1999|pp=102–103}} Origen responds to Celsus's accusation that Jesus had performed his miracles using magic rather than divine powers by asserting that, unlike magicians, Jesus had not performed his miracles for show, but rather to reform his audiences.{{sfn|Olson|1999|p=103}} ''Against Celsus'' became the most influential of all early Christian apologetics works;{{sfn|Olson|1999|p=101}}{{sfn|McGuckin|2004|pp=32–34}} before it was written, Christianity was seen by many as merely a folk religion for the illiterate and uneducated,{{sfn|Olson|1999|p=103}}{{sfn|McGuckin|2004|pp=32–34}} but Origen raised it to a level of academic respectability.{{sfn|Olson|1999|pp=101, 103}}{{sfn|McGuckin|2004|pp=32–34}} Eusebius admired ''Against Celsus'' so much that, in his ''Against Hierocles'' 1, he declared that ''Against Celsus'' provided an adequate rebuttal to all criticisms the church would ever face.{{sfn|McGuckin|2004|p=33}}

===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>