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Journal articles on the topic 'Origenism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Misiarczyk, Leszek. "Czy Ewagriusz z Pontu został rzeczywiście potępiony?" Vox Patrum 65 (July 15, 2016): 441–59. http://dx.doi.org/10.31743/vp.3510.

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The article in the first part tries to prove on the basis of the arguments raised in recent studies, especially of A. Casiday, that there are no serious reasons to consider the syriac version S 2 of Kephalaia Gnostica as authentic and the version S 1 as expurged from Origenism. It seems quite the contrary, the version S 1 would be authentic and S 2 would has been contaminated by Origenism of sixth century. So Evagrius would not be the central figure in the so-called first Origenist controversy in the fifth century. In the second part author shows that the name of Evagrius does not appear in t

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2

Lopez, Eric. "Only God Knows: Maximus the Confessor’s Theological Epistemology in the Context of His Revision of the Origenist Myth." Journal of Early Christian Studies 32, no. 4 (2024): 575–603. https://doi.org/10.1353/earl.2024.a947488.

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Abstract: Polycarp Sherwood’s work, The Earlier Ambigua of Saint Maximus the Confessor and his Refutation of Origenism , set the tone for scholarship’s investigation of the terms οὐσία, δύναμις, and ἐνέργɛια in the Confessor’s writings and their use in relation to his late antique context. Since then, scholars have further explored mostly philosophical and some early Christian writings in efforts to locate the usage of the terms amidst changing conceptions of Origenism, Maximus’s relation to Origenism, and expanded studies on their use in philosophical contexts. This study argues that while Ma

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3

Каменских, Алексей Александрович, and Василий Алексеевич Каменских. "The Hypothesis about Aleksey Khomyakov’s Origenism in the Context of History of Platonism in Russia." Платоновские исследования 1, no. 14 (2021): 203–14. http://dx.doi.org/10.25985/pi.14.1.09.

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Рассматриваются две версии гипотезы об оригенизме А.С. Хомякова, сформулированные В.М. Лурье в публикациях 1994 и 2020 годов. Первая из указанных версий гипотезы, устанавливающая связь между эсхатологическими, антропологическими и теологическими концепциями Алексея Хомякова и Оригена Александрийского преимущественно «из духа системы», оценивается как в значительной степени упрощенная и не вполне соответствующая текстам самого Оригена. Так, Ориген, которому якобы вторит Хомяков, предстает здесь как почти чистый неоплатоник, предлагающий учение о рассеянии божественной генады и не допускающий са

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4

Trigg, Joseph Wilson. "Origen's Influence on the Young Augustine: A Chapter in the History of Origenism (review)." Journal of Early Christian Studies 12, no. 3 (2004): 364–66. http://dx.doi.org/10.1353/earl.2004.0050.

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5

Clark, Elizabeth A. "New Perspectives on the Origenist Controversy: Human Embodiment and Ascetic Strategies." Church History 59, no. 2 (1990): 145–62. http://dx.doi.org/10.2307/3168308.

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The controversy over Origenism that erupted in the last years of the fourth century and the opening years of the fifth has puzzled many students of the period: no single identifiable theological issue seemed at stake. At the center of the Arian controversy lay a debate over the subordination (or nonsubordination) of the Son to the Father; in the fifth-century christological disputes Jesus' “nature” or “natures” prompted disagreement. But what was the focus of the Origenist controversy: the subordination of the Son and the Holy Spirit to the Father? the “fall” of the rational creatures into bod

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6

Maspero, Giulio. "Origene e i suoi sostenitori nei Concili: un ammonimento per la Dogmengeschichte." Annuarium Historiae Conciliorum 49, no. 1 (2020): 58–70. http://dx.doi.org/10.30965/25890433-04901004.

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Abstract In order to approach the Origenist crises through the category of “minority”, some remarks are needed. It is necessary to avoid any anachronistic projection of modern understanding on the past. But, at the same time, the epistemological challenge could be useful to go beyond historicism in contemporary Dogmengeschichte. The condemnation of Origenism in the mark of the 2nd Council of Constantinople, in fact, presents a deep difference with respect to the Three Chapters issue. The main question at stake was not merely the Emperor’s ecclesiastical politics in view of the unity of the Emp

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7

Chin, Catherine M. "Rufinus of Aquileia and Alexandrian Afterlives: Translation as Origenism." Journal of Early Christian Studies 18, no. 4 (2010): 617–47. http://dx.doi.org/10.1353/earl.2010.a406758.

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8

Метелев, С. И. "Характеристика оригенизма в трудах профессора В.В. Болотова". Вестник Исторического общества Санкт-Петербургской Духовной Академии, № 1(21) (30 травня 2025): 16–25. https://doi.org/10.47132/2587-8425_2025_1_16.

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В статье анализируется взгляд выдающегося отечественного богослова и историка, профессора Санкт-Петербургской Духовной Академии Василия Васильевича Болотова на проблематику оригенизма. Рассматривается связь оригенизма с арианством и взгляд отечественных дореволюционных исследователей на эту проблематику и сопоставляется со взглядом В. В. Болотова. Также в статье уделяется внимание триадологической доктрине и субординационизму в наследии александрийского дидаскала и оценке этих богословских положений в трудах отечественного православного мыслителя. The article analyzes the view of the outstandi

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9

Binns, J. "Review: The Second Origenist Controversy. A New Perspective on Cyril of Scythopolis' Monastic Biographies as Historical Sources for Sixth-Century Origenism." Journal of Theological Studies 54, no. 1 (2003): 348–51. http://dx.doi.org/10.1093/jts/54.1.348.

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10

Sabo, Theodore. "The Vision of Didymus the Blind: A Fourth-Century Virtue-Origenism." Journal of Early Christian History 8, no. 1 (2018): 91–92. http://dx.doi.org/10.1080/2222582x.2018.1429942.

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11

Simonetti, Manlio. "Daniel Hombergen, The Second Origenist Controversy. A New Perspective on Cyril of Scythopolis’ Monastic Biographies as Historical Sources far Sixth-Century Origenism." Augustinianum 42, no. 2 (2002): 491–97. http://dx.doi.org/10.5840/agstm20024229.

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12

Hengstermann, Christian. "Divine Fate Moral and the Best of All Possible Worlds: Origen’s Apokatastasis Panton in Cambridge Origenism and Enlightenment Rationalism." Modern Theology 38, no. 2 (2022): 419–44. http://dx.doi.org/10.1111/moth.12781.

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13

FERGUSON, THOMAS C. K. "The Past Is Prologue: Origenism in Book X of the Ecclesiastical History." Zeitschrift für Antikes Christentum 7, no. 1 (2003): 99–112. http://dx.doi.org/10.1515/zach.2003.015.

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14

Caruso, Giuseppe. "Le accuse di Pelagio nel Commentarium in Hieremiam di Girolamo." Augustinianum 57, no. 1 (2017): 107–21. http://dx.doi.org/10.5840/agstm20175716.

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In his Commentarium in Hieremiam, as well as in other contemporary works, Jerome accuses Pelagius of conducting a defamatory campaign against him by accusing him of Origenism, contempt for marriage (regarding such charges Jerome had already needed to defend himself!) and more generally, of wishing others ill. Did Jerome really seek to discredit his adversary, or were such accusations even circulating? This paper takes into consideration Pelagius’s surviving works and intends to give – within the limits admitted by the sources – an answer to this question, coming to the conclusion that the conf

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15

Robbe, Sabrina Antonella. "Rufino difensore dell’ortodossia niceno-costantinopolitana. La versione latina di h. e. 1, 1-3 a confronto con l’originale." Augustinianum 59, no. 2 (2019): 357–84. http://dx.doi.org/10.5840/agstm201959224.

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The paper focuses on Rufinus’ translation of Eusebius’ Historia Ecclesiastica 1, 1-3, which discusses trinitarian and christological matters. Firstly, I will analyze how Rufinus amends or removes statements which are close to Origenism and Arianism, sometimes replacing them with orthodox ones; I will then examine Rufinus’ way of citing and interpreting the Bible, by correcting Eusebius’ reading, when it is suspected of heresy, or by explaining passages himself. This work of emendation reveals, on the one hand, Rufinus’ desire to give the readers a text which fits perfectly with the nicen-const

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16

Krausmüller, Dirk. "Origenism in the Sixth Century: Leontius of Byzantium on the Pre-Existence of the Soul." Journal for Late Antique Religion and Culture 8 (December 15, 2014): 46. http://dx.doi.org/10.18573/j.2014.10325.

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17

Coakley, Sarah. "Prayer, Politics and the Trinity: Vying Models of Authority in Third–Fourth-Century Debates on Prayer and ‘Orthodoxy’." Scottish Journal of Theology 66, no. 4 (2013): 379–99. http://dx.doi.org/10.1017/s0036930613000197.

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AbstractThis article presents a theory about a distinctive, but still neglected, approach to trinitarianism in the early church which was founded explicitly in demanding practices of prayer and personal transformation. The central thesis of the article is that this approach (with its characteristic appeal to Romans 8, and its Spirit-initiated prayer of an elevated or ascetic sort) was set on a course of almost inevitable tension with certain kinds of episcopal authority, and particularly with post-Nicene renditions of ‘orthodoxy’ as propositional assent. The theory is not to be confused, howev

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18

Zaganas, Dimitrios. "Anastase le Sinaïte, entre citation et invention." Augustinianum 56, no. 2 (2016): 391–409. http://dx.doi.org/10.5840/agstm201656224.

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This article aims to assess Anastasius of Sinai’s usage of ancient Chris-tian sources in the Hexaemeron. Close and thorough examination of his quotations from Justin Martyr, Ireneaus of Lyon, Methodius of Olympus and Eustathius of Antioch reveals that, apart from Methodius, the citations have no analogy to any of their works. On the contrary, the cited opinions appear either to have come from different authors, or to have been faked, in toto or in part, by Anastasius. The reason for such a forgery lies in Anastasius’s attempt to rehabilitate the allegorical interpretation of Gen. 1-3, without

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19

Mullins, R. T. "Flint's Molinism and the Incarnation is too Radical." Journal of Analytic Theology 3 (May 4, 2015): 109–23. http://dx.doi.org/10.12978/jat.2015-3.17-51-51122018a.

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In a series of papers, Thomas P. Flint has posited that God the Son could become incarnate in any human person as long as certain conditions are met (Flint 2001a, 2001b). In a recent paper, he has argued that all saved human persons will one day become incarnated by the Son (Flint 2011). Flint claims that this is motivated by a combination of Molinism and orthodox Christology. I shall argue that this is unmotivated because it is condemned by orthodox Christology. Flint has unknowingly articulated a version of the heresy called Origenism that is condemned by the Fifth Ecumenical Council. After

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20

Szram, Mariusz. "Danil Hombergen OCSO, The Second Origenist Controversy. A New Perspective on Cyril of Scythopolis’ Monastic Biographies as Historical Sources for Sixth-Century Origenism, Studia Anselmiana 132, Roma 2001, ss. 448." Vox Patrum 42 (January 15, 2003): 592–99. http://dx.doi.org/10.31743/vp.7184.

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21

Ployd, Adam. "György Heidl, The Influence of Origen on the Young Augustine: A Chapter of the History of Origenism." Augustinian Studies 44, no. 2 (2013): 297–300. http://dx.doi.org/10.5840/augstudies201344232.

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22

Cvetkovic, Vladimir. "St Maximus the confessor’s teaching on movement." Zbornik Matice srpske za drustvene nauke, no. 142 (2013): 33–48. http://dx.doi.org/10.2298/zmsdn1342039c.

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The article aims to present how the Byzantine scholar St Maximus the Confessor perceived the notion of movement (kinesis). St Maximus exposed his teaching on movement in the course of his refutation of Origenism, which regarded the movement of created beings away from God as the cause of breaking the original unity that existed between the Creation and the Creator. By reversing Origen?s triad ?rest? - ?movement? - ?becoming? into the triad ?becoming? - ?movement? - ?rest?, St Maximus viewed the movement toward God as the sole goal of created beings, finding in the supreme being the repose of t

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23

Benevich, Grigory. "Maximus the Confessor’s polemics against anti-Origenism. Epistulae 6 and 7 as a context for the Ambigua ad Iohannem." Revue d'Histoire Ecclésiastique 104, no. 1 (2009): 5–15. http://dx.doi.org/10.1484/j.rhe.3.196.

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24

Pirtea, Adrian C. "Astral Ensoulment and Astral Signifiers in Sixth-Century Readings of Origen and Evagrius: Justinian’s Anathemas, Sergius of Rešʿaynā, John Philoponus". Vigiliae Christianae 75, № 5 (2021): 483–523. http://dx.doi.org/10.1163/15700720-12341477.

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Abstract In 543 and 553, two church councils initiated by Justinian condemned Origen’s belief that stars possess rational souls. In this article, I place Justinian’s anathemas in the wider context of sixth-century debates on Biblical cosmology and on the validity of astral sciences. In the first part, I review the arguments for and against astral ensoulment and astral signification in Origen, Evagrius, and other Christian and Neoplatonic authors. The second part consists of an in-depth reading of two sixth-century Christian authors who reacted differently to Origen’s ideas: Sergius of Rešʿaynā

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25

Pålsson, Katarina. "Angelic humans, glorious flesh: Jerome’s reception of Origen’s teachings on the resurrection body." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (2019): 53–81. http://dx.doi.org/10.1515/zac-2019-0004.

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Abstract One of the most important theological questions in the first Origenist controversy was that of the resurrection of the dead. Jerome accused both Origen and contemporary “Origenists” of speaking only of the resurrection of the body, and not of the flesh, and he claimed that an idea of resurrection without the flesh could not guarantee the identity between the body living on earth and the resurrected body. I argue that although Jerome attempted to maximize the difference between himself and Origen by speaking of flesh instead of body, and by emphasizing the sameness of the body, it is c

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LOUTH, ANDREW. "The second Origenist controversy. A new perspective on Cyril of Scythopolis' monastic biographies as historical sources for sixth-century Origenism. By Daniël Hombergen. (Studia Anselmiana, 132.) Pp. 448. Rome: Studia Anselmiana, 2001. €50 (paper). 88 8139 091 4." Journal of Ecclesiastical History 54, no. 4 (2003): 744. http://dx.doi.org/10.1017/s0022046903368083.

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27

Smith, Geoffrey. "Anti-Origenist Redaction in the Fragments of theGospel of Truth(NHC XII,2): Theological Controversy and the Transmission of Early Christian Literature." Harvard Theological Review 110, no. 1 (2016): 46–74. http://dx.doi.org/10.1017/s0017816016000389.

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Ancient polemicists claim that apocryphal texts contributed to the enduring popularity of the Origenist “heresy” in fourth- and fifth-century Egypt. The anchorite Sopatrus associates “apocryphal literature” with “discussions about the image,” shorthand for Origenist debates over the loss of the image of God in humanity, and urges his hearers to avoid both apocryphal books and the theological controversy they incite. In his festal letter of 401 CE, the archbishop Theophilus of Alexandria rails against Origenist teaching and urges Christians throughout Egypt to reject “Origen's evils” and disreg

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28

Zeddies, Michael. "An Origenian Background for theLetter to Theodore." Harvard Theological Review 112, no. 3 (2019): 376–406. http://dx.doi.org/10.1017/s0017816019000178.

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AbstractTheLetter to Theodoremay need to be reattributed to Origen of Alexandria. Many of its features seem demonstrably Origenian, and its language aligns with early Christian and Origenian usage. Two noncanonical gospel fragments in the letter do not betray a modern author, but rather evoke early Christian symbolism and narrative structure. The single garment worn by a character in the first fragment reflects Christian symbolism and resembles the philosopher’s garment, which many early Christians adopted and portrayed in material artifacts. Origen’s intellectual interests can explain the let

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29

Zecher, Jonathan L. "The Fate of the Dead between Origen(ism) and Orthodoxy in Gaza." Harvard Theological Review 118, no. 1 (2025): 61–84. https://doi.org/10.1017/s0017816025000057.

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AbstractDorotheos of Gaza (6th cent.) was a monastic leader whose works, along with the correspondence of his mentors, Barsanuphios (d. after 543) and John of Gaza (d. 543), provide insight into the Second Origenist Controversy and the tenor of theological investigation at a key juncture in late antiquity. The evidence of Dorotheos, who several times cites Evagrios by name, has been noted but its significance not yet fully appreciated. This essay reassesses Dorotheos’s theology and Gazan monastic culture through study of his eschatology in Instruction 12, in context of which the Evagrian passa

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Ployd, Adam. "Grant D. Bayliss , The Vision of Didymus the Blind: A Fourth-Century Virtue-Origenism. Oxford Theology and Religion Monographs (Oxford: Oxford University Press, 2015), pp. 273 + xv. £65.00." Scottish Journal of Theology 70, no. 2 (2017): 232–34. http://dx.doi.org/10.1017/s003693061600051x.

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O'Leary, Joseph S. "The Vision of Didymus the Blind: A Fourth-Century Virtue-Origenism, Grant D. Bayliss, Oxford University Press, 2015 (ISBN 978-0-19-874789-5), xv + 273, hb £65." Reviews in Religion & Theology 24, no. 1 (2017): 31–33. http://dx.doi.org/10.1111/rirt.12815.

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32

Escobar Torres, Miguel. "La refutación del origenismo en el Ambiguum 7 de Máximo el Confesor." Isidorianum 23, no. 46 (2014): 285–98. http://dx.doi.org/10.46543/isid.1423.1052.

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El artículo estudia la refutación del origenismo evagriano que lleva a cabo Máximo el Confesor en el Ambiguum 7, donde esta crítica está tematizada con mayor claridad. Máximo invierte la tríada origenista estabilidad-movimiento-creación, defendiendo con ello que las almas no preexisten a la creación, sino que lo que precede es la voluntad de Dios para con los seres creados, y que el cuerpo y el alma fueron creados simultáneamente.

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33

Bull, Christian H. "The Coptic Translation of Epiphanius of Salamis’s Ancoratus and the Origenist Controversy in Upper Egypt." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 2 (2022): 230–63. http://dx.doi.org/10.1515/zac-2022-0020.

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Abstract Two manuscripts from around the 9th and the 10th century bear witness to a Coptic translation of the Ancoratus, originally written in Greek by Epiphanius, bishop of Salamis, in 374. Like his more famous sequel to this work, the Panarion, the treatise defends Nicene orthodoxy from perceived heretics, mainly Pneumatomachoi, Arians, Manichaeans, and Origenists. The latter are said to be present in Upper Egypt, where they deny the resurrection of this material body in favor of a spiritual body. The present article argues that the Coptic translation likely took place shortly after the comp

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O’Leary, Joseph S. "Origeniana Undecima: Origen and Origenism in the History of Western Thought. Papers of the 11th International Origen Congress, Aarhus University, 26–31 August 2013. Edited by Anders-Christian Jacobsen." Journal of Theological Studies 68, no. 2 (2017): 775–78. http://dx.doi.org/10.1093/jts/flx101.

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35

Tarrant, Harold. "Origen’s ‘Celsus’: Questions of Identity." Religions 15, no. 6 (2024): 715. http://dx.doi.org/10.3390/rel15060715.

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This article will investigate a certain similarity between Origen’s response to Celsus’ True Logos and the criticisms against Longinus’ interpretation of the early pages of Plato’s Timaeus made in Proclus’ Commentary by a certain Origenes, usually held to be a pagan though without compelling evidence. Origen begins by assuming that ‘Celsus’ was an Epicurean of that name, even though it has long been obvious that ‘Celsus’ has adopted a Platonist point of view and that Origen’s answers often rely on Plato’s authority; in Proclus, Origenes regularly regards Longinus’ explanations as turning Plato

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36

Fallica, Maria. "Quodammodo transfiguratum est in animum: Erasmus’ doctrine of the resurrection of the body and its Origenian roots." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (2019): 82–100. http://dx.doi.org/10.1515/zac-2019-0005.

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Abstract The paper addresses Erasmus’ doctrine of the resurrection of the body in relationship with its Origenian inheritance, its polemical context and the general hermeneutical attitude of Erasmus. The mind-body dualism and the Platonism of Erasmus’ doctrine are better understood in relation to Origen’s Pauline doctrine of the resurrected body. A passage particularly revealing of this Origenian reception, in a mystical direction, is the conclusion of Erasmus’ masterpiece, the Praise of Folly. Through this text, the paper aims to clarify Erasmus’ concept of resurrection as transfiguration, fr

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37

Bagby, Stephen. "Volitional Sin in Origen'sCommentary on Romans." Harvard Theological Review 107, no. 3 (2014): 340–62. http://dx.doi.org/10.1017/s0017816014000315.

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The study of Origen's anthropology has generated a great deal of interest in the last few decades. This ongoing reassessment has filled considerable lacunae and redressed fundamental misconceptions in this area of his thought. There remains, however, an aspect of his anthropology in need of more thorough analysis. Scholarship on Origen's understanding of sin remains underdeveloped. Most studies of his conception of sin have concerned themselves with his famous teaching on the preexistent fall found inFirst Principles. Seldom has scholarship traced this theme beyond this early treatise. A notab

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de Lange, Nicholas. "Origenes Orientalis: The Preservation of Origen’s Hexapla in the Syrohexapla of 3 Kingdoms." Journal of Jewish Studies 65, no. 1 (2014): 197–99. http://dx.doi.org/10.18647/3171/jjs-2014.

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Marcin, Bider. "Źródła unormowań prawnych życia anachoreckiego w pismach Ewagriusza z Pontu w świetle późniejszej recepcji tych norm." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 195–214. https://doi.org/10.5281/zenodo.7844883.

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<strong>The sources of the legal norms of an anachoretical life in the writings of Evagrius of Pontus in the light of subsequent reception of these norms</strong> The article is the analysis of the legal norms of anachoretic life in the writings of Evagrius of Pontus in the light of subsequent reception of these norms. The article is of a scientific nature using the historical and legal method. The Byzantine monastic legislation, focusing on cenobitism, only indirectly adopted the anachoretic Evagrian doctrine. Otherwise, the sources of the theology of Byzantine spirituality adopted the Evagri

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40

Casiday, Augustine. "Panayiotis Tzamalikos, A Newly Discovered Greek Father: Cassian the Sabaite Eclipsed by John Cassian of Marseilles and The Real Cassian Revealed: Monastic Life, Greek ‘Paideia’, and Origenism in the Sixth Century." Journal of Medieval Monastic Studies 3 (January 2014): 119–25. http://dx.doi.org/10.1484/j.jmms.5.102724.

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41

McClurg, A. "Timothy M. Law, Origenes Orientalis: The Preservation of Origen's Hexapla in the Syrohexapla of 3 Kingdoms." Journal of Semitic Studies 59, no. 1 (2014): 228–30. http://dx.doi.org/10.1093/jss/fgt051.

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42

Lienhard, Joseph T. "The Origenist Controversy." Augustinian Studies 24 (1993): 149–55. http://dx.doi.org/10.5840/augstudies1993245.

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43

Montserrat-Torrents, J. "Origenismo y gnosis." Augustinianum 26, no. 1 (1986): 89–101. http://dx.doi.org/10.5840/agstm1986261/26.

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Schott, Jeremy. "Introduction: Origenist Textualities." Journal of Early Christian Studies 21, no. 3 (2013): 323–27. http://dx.doi.org/10.1353/earl.2013.0029.

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Gentry, Peter. "Hexaplaric Materials in Ecclesiastes and the Rôle of the Syro-Hexapla." Aramaic Studies 1, no. 1 (2003): 5–28. http://dx.doi.org/10.1163/000000003780094162.

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Abstract Some marginal notes in the Syro-Hexapla of Ecclesiastes,as represented by the Codex Ambrosianus, indicate that Aquila, Symmachus, and Theodotion are identical to the text of the Seventy in Origen's Fifth Column. Careful scrutiny reveals that these notes derive from a different manuscript than the one from which the lemma text of the Syro-Hexapla was translated. The evidence also suggests that the term oμoíως is used when identity with the lemma but not the o′ text is in view, and oμoíως τoις o′ when identity not only with the lemma but also the o′ text obtains. This results in a propo

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Lupaşcu, Silviu. "Saintly Sexlessness. Notes on the Apophthegmata Patrum." Review of Ecumenical Studies Sibiu 8, no. 3 (2016): 391–400. http://dx.doi.org/10.1515/ress-2016-0028.

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Abstract The textual proximity of “woman” and “apocryphal literature” in a fragment included in the Apophthegmata Patrum may seem paradoxical. Abba Sopatrus’ apophthegm must be understood against the background of the theological debates of Origenists and non-Origenists during the 4th – 6th centuries, in Northern Egypt, and consequently needs to be exegetically enframed between Emperor Justinian I. (l. 482-565; r. 527-565) Edictum contra Origenem and Archimandrite Shenute of Atripe (348-466)’s Contra Origenistas. In fact, the contemporary Gnostic literature was able to generate heretical sexua

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Ramelli, Ilaria L. E. "Origen, Greek Philosophy, and the Birth of the Trinitarian Meaning ofHypostasis." Harvard Theological Review 105, no. 3 (2012): 302–50. http://dx.doi.org/10.1017/s0017816012000120.

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Origen, far from being a precursor of “Arianism,” as he was depicted during the Origenist controversy and is often still misrepresented today, was the main inspirer of the Nicene-Cappadocian line.1The Trinitarian formulation of this line, which was represented above all by Gregory of Nyssa, is that God is one and the same nature or essencein three individual substancesand that the Son isto the Father. Indeed, the three members of the Trinity share in the same2This formulation was followed by Basil in his last phase; Didymus, Gregory of Nazianzus from 362 onwards; Evagrius; and numerous later a

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Ткачёв, Е. В. "Origen's Influence on Western Christian Tradition." Theological Herald, no. 1(7) (September 15, 2022): 112–39. http://dx.doi.org/10.31802/metafrast.2022.7.1.006.

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В статье рассматриваются основные направления влияния Оригена на латинскую христианскую традицию IV-XV вв., богословов и мыслителей эпохи Возрождения, Реформации и Нового времени. При рассмотрении каждого периода в виде краткого обзора выявляется круг ключевых авторов и текстов, испытавших влияние Оригена в экзегетике, богословии и мистике; сопоставляются проявления двух тенденций: симпатизирующей Оригену и критикующей его неортодоксальные взгляды. Основное внимание уделяется определению путей проникновения сочинений и идей Оригена на Запад, а также генетической преемственности западноевропейс

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Simonetti, Manlio. "Su Origene, Commento a Matteo 17, 1-3; 25-28." Augustinianum 54, no. 2 (2014): 401–15. http://dx.doi.org/10.5840/agstm201454228.

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This comment concerns above all the existing relationship between the Greek text that has reached us and the ancient Latin translation of Origen’s Commentary on Matthew, analyzing two passages from the XVII book; that is, the interpretations of Mt. 21,23-27 and Mt. 22, 15-22. The Greek and Latin texts are not always consistent with one another: in most cases the Latin version abbreviates or omits some passages from the Greek, but at times it reveals typical exegetical minutiae from the origenian ratio interpretandi and absent from the incomplete Greek text available to us today, as the Author

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Maksimov, Sergey. "Letter to Avitus by St. Jerome of Stridon and Epistle to Menas by Emperor Justinian the Great as material for identifying the structure of the first book of "On First Principles" by Origen." Proceedings of the Saratov Orthodox Theological Seminary, no. 4 (23) (December 29, 2023): 128–63. http://dx.doi.org/10.56621/27825884_2023_23_128.

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The article analyzes the quotations from Origen's «On First Principles» cited in the Letter to Avitus by St. Jerome of Stridon and the Epistle to Menas by Emperor Justinian the Great. The conclusions of previous studies concerning the study of the problem of the reliability of the Latin translations of Origen's «On First Principles» by Rufinus and St. Jerome are summarized. The author of the article offers a number of clarifications regarding the assessment of the reliability of Latin translations of the treatise. An attempt is made to compare the quotations from the two anti-Origenist sources

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