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251 AD (search for this): entry origenes-bio-1
ly indifferent, and supported their heresy by a book which they affirmed to have fallen from heaven. (Euseb. 6.36, 37, 38.) But the life of this laborious and self-denying Christian was drawing near its close. With the reign of Decius (A. D. 249-251) came a renewal of persecution [DECIUS,] and the storm fell fiercely upon Origen. His friend Alexander of Jerusalem died a martyr : and he was himself imprisoned and tortured, though his persecutors carefully avoided such extremities as would havesed him by death. His tortures, which he himself exactly described in his letters, are related somewhat vaguely by Eusebius. (Euseb. Hist. Eccl. 6.39.) However, he survived the persecution, which ceased upon, if not before, the death of Decius (A. D. 251). He received during, or after, the persecution letter on martyrdom from Dionysius, who had now succeeded Heraclas in the see of Alexandria. [DIONYSIUS, No. 2.] Whatever prospect this letter might open of reconciliation with the Alexandrian Chu
253 AD (search for this): entry origenes-bio-1
n out with years, labours, and sufferings. He had lost by death his great friend and supporter Ambrosius, who had not bequeathed any legacy to sustain him during what might remain of life. But poverty had been through life the state which Origen had voluntarily chosen, and it mattered but little to him that he was left destitute for the brief remainder of his pilgrimage. After the persecution, according to Epiphanius. he left Caesareia for Jerusalem, and afterwards went to Tyre. He died in A. D. 253, or, at the latest, early in 254, in his sixty-ninth year, at Tyre, in which city he was buried. (Hieron. De Viris Illustr. c. 54.) His sufferings in the Decian persecution appear to have hastened his end, and gave rise to the statement, supported by the respectable authority of the martyr Pamphilus and others of the generation succeeding Origen's own time, that he had died a martyr in Caesareia during the persecution. This statement, as Photins observes, could be received only by denying
230 AD (search for this): entry origenes-bio-1
nterview at an earlier period, A. D. 218, Huet in A.D. 223; but the date is altogether uncertain. The journey of Origen into Greece is placed by Eusebius, as we understand the passage, in the episcopate of Pontianus at Rome, which extended from A. D. 230, or, according to other accounts, from 233 to 235, and of Zebinus at Antioch from A. D. 228 to 237; but Tillemont and Huet interpret the passage so as to fix the ordination of Origen in A. D. 228, about the time when Zehinus of Antioch succeedehorities for his life have been cited in the course of the article. Their notices have been collected and arranged by various modern writers: as Huet (Origeniana, lib. i.); Cave (Apostolici,or Lives of the Primitive Fathers, and Hist. Litt. ad A. D. 230, vol. i. p. 112, ed. Oxon. 1740-3); Doucin (Hist. De l'Origenisme, liv. i. ii.); Tillemont (Mémoires, vol. iii. p. 494, &c.); Dupin (Nouvelle Biblioth. Trois Premiers Siècles, vol. i. p. 326, &100.8vo. Paris, 1698, &c.); Oudin (De Scriptorib. E
202 AD (search for this): entry origenes-bio-1
not only in the usual branches of knowledge, but especially in the Scriptures, of which he made him commit to memory and recite a portion every day. Origen was a pupil of Clement of Alexandria, and he also received some instruction of Pantaenus apparently after his return from India. [PANTAENUS.] He had Alexander, afterwards bishop of Jerusalem, for his early friend and fellow-student (Alex. ap. Euseb. Hist. Eccl. 6.14). In the persecution which commenced in the tenth year of Severus (A. D. 202) Leonides was imprisoned, and after a time beheaded. Origen was anxious to share with his father the glory of martyrdom; and when this desire was frustrated by the watchfulness of his mother, who, after vainly entreating him to give up his purpose, hid away all his clothes, and so prevented him from leaving home, he wrote a letter to his father, exhorting him to steadfastness, in the words "See that thou changes not thy mind for our sakes." By the death of Leonides, his widow, with Origen
228 AD (search for this): entry origenes-bio-1
tain. The journey of Origen into Greece is placed by Eusebius, as we understand the passage, in the episcopate of Pontianus at Rome, which extended from A. D. 230, or, according to other accounts, from 233 to 235, and of Zebinus at Antioch from A. D. 228 to 237; but Tillemont and Huet interpret the passage so as to fix the ordination of Origen in A. D. 228, about the time when Zehinus of Antioch succeeded Philetus. We are disposed to place it in A. D. 230. On his return to Alexandria, he had A. D. 228, about the time when Zehinus of Antioch succeeded Philetus. We are disposed to place it in A. D. 230. On his return to Alexandria, he had to encounter the open enmity of Demetrius. The remembrance of incidents of the former part of his life was revived and turned to his disadvantage. His selfmutilation, which had been excused at the time, was now urged against him; and a passage in Epiphanius (Haeres. 64.2) gives reason to think that a charge of having offered incense to heathen deities was also brought against him. Eusebius has omitted the account of the steps taken by Demetrius against Origen from his Ecclesiastical History, on
201 AD (search for this): entry origenes-bio-1
ed. vett., 41, ed. Benedict., 84, ed. Vallars.) Origen himself (Comment. in Matt. tom. 15.1) afterwards repudiated this literal understanding of our Lord's words. With the death of Severus (A. D. 211), if not before, the persecution (in which Plutarchus and others of Origen's catechumens had perished) ceased; and Origen, anxiously desiring to become acquainted with the church at Rome, visited the imperial city during the papacy of Zephyrinus, which extended, according to Tillemont, from A. D. 201, or 202, to 218. Tillemont and Neander place this visit in A.D. 211 or 212. He made however a very short stay; and when he returned to Alexandria (Euseb. Hist. Eccl. 6.14), finding himself unable to discharge alone the duties of Catechist, and to give the attention which he desired to biblical studies, he gave up a part of his catechumens (who flocked to him from morning till evening) to the care of his early pupil Heraclas. It was probably about this time that he began to devote himself t
235 AD (search for this): entry origenes-bio-1
is brother Athenodorus, who were then youths pursuing their studies. They both became his pupils, and the former of them his panegyrist. (Greg. Thaumat. Plaegyrica Oratio in Origen. § 5.) Maximin, who had murdered the emperor Alexander Severus (A. D. 235) and succeeded to the throne, now commenced a persecution of the church in which Origen's friend Ambrose, who had also settled at Caesareia, where he had become a deacon, and Protoctetus, a presbyter of the same church, were involved. Origen, teptiko\s lo/gos *Ei)s martu/rion protreptiko\s lo/gos, Exhortatio ad Martyrium, or *Peri\ marturi/ou, De Martyrio, addressed to his friend and patron Ambrosius, and to Protoctetus of Caesareia, during the persecution under the emperor Maximin (A. D. 235-238), and still extant. (Delarue, vol. i. pp. 273-310.) It was first published by Jo. Rud. Wetstenius (Wetstcin) the younger, 4to, Basel, 1574, with a Latin version and notes. Origen's letter of like purport, written when a mere boy to his fath
1522 AD (search for this): entry origenes-bio-1
ol. ii. pars i. edit. Benedictin, vol. iii. ed. Vallars.) Editions Latin Editions The collected works of Origen, more or less complete, have been repeatedly published. The first editions contained the Latin versions only ; they were those of Jac. Merlinus, 4 vols., or more exactly, 4 parts in 2 vols. fol. Paris, 1512-1519. In this edition the editor published an Apologia pro Origenae, which involved him in much trouble, and obliged him to defend himself in a new Apologia, published in A. D. 1522, when his edition was reprinted, as it was again in 1530, and perhaps 1536. The second edition was prepared by Erasmus, who made the versions, and was published after his death by Beatus Rlietianus, fol. Basel. 1536. Panzer (Annales Typ. vol. vii.) gives the version of Erasmus as published in 4 vols. fol. Lyon (Lugdunum), 1536. It was reprinted, with additions, in 1545, 1551, 1557, and 1571. The third and most complete Latin edition was that of Gilbertus Genebrardus, 2 vols. Paris, 1574, r
238 AD (search for this): entry origenes-bio-1
he received several works of Symmachus, the Greek translator of the Old Testament. (Pallad. l.c. Euseb. Hist. Eccl. 6.17.) If his journey into Cappadocia be placed in the reign of Maximin, he probably returned about the time of Maximin's death (A. D. 238) to Caesareia in Palestine, and there continued, preaching daily and steadily pursuing his biblical studies, composing his commentaries on the prophets Isaiah and Ezekiel and on the Canticles (Euseb. H.E. 6.32), and labouring also at his Hexupls lo/gos *Ei)s martu/rion protreptiko\s lo/gos, Exhortatio ad Martyrium, or *Peri\ marturi/ou, De Martyrio, addressed to his friend and patron Ambrosius, and to Protoctetus of Caesareia, during the persecution under the emperor Maximin (A. D. 235-238), and still extant. (Delarue, vol. i. pp. 273-310.) It was first published by Jo. Rud. Wetstenius (Wetstcin) the younger, 4to, Basel, 1574, with a Latin version and notes. Origen's letter of like purport, written when a mere boy to his father, has
244 AD (search for this): entry origenes-bio-1
ear, i. e. in A. D. 245, and Eusebius (Euseb. Hist. Eccl. 6.32) says it was finished at Athens; but Tillemont infers from the order of events in the narrative of Eusebius that the journey took place before the death of the emperor Gordian III. (A. D. 244). If Tillemont's inference is sound, we must reject the statement of Suidas; and we must also place before the death of Gordian, the visit which Origen made to Bostra in Arabia (Euseb. Hist. Eccl. 6.33), and his restoration to the then orthodox belief of Beryllus, bishop of Bostra, who had propagated some notions respecting our Lord's pre-existent nature, which were deemed heretical. [BERYLLUS.] During the reign of Philippus the Arabian (A. D. 244-249), Origen wrote his reply to the Epicurean Celsus, and his commentaries on the twelve minor prophets, and on the Gospel of Matthew; also a number of letters, among which were one to the emperor Philippus, one to the empress Severa his wife, and others to Fabianus, bishop of Rome, and oth
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