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 Auteurs sacrés; Lumper, ''Hist. Patrum Theol. Critica; Walch, Gesch. d. Ketz.; Du Pin, Nouvelle bibliothèque des auteurs ecclés''.

His life and doctrine have been discussed, with special reference to his historical position in the development of Christian thought, by Guericke, ''de Schola Alex. Catech. (1825); Neander, Kirch. Gesch.; Thomasius, Origenes (1837); Redepenning, Origenes (1841–1846); Moehler, Patrol. (1840); Huber, Philos d. Kirchenväter (1859); Schaff, Church Hist. (1867); De Pressensé, Hist. des trois premiers siècles (1858–1877); Boehringer, Kirchengesch. in Biogr. Klemens u. Origenes'' (1869, 2te Aufl.).

Life.—Origen was probably born at Alexandria (Eus. H. E. vi. 1), but whether of Egyptian, Greek, or mixed descent is not known. The loose phrase of Porphyry, that he "was a Greek and reared in Greek studies" (ib. 19), is in itself of little value, but the name of his father (Leonides) points in the same direction. His mother's name has not been preserved. May she have been of Jewish descent? He is said to have learnt Hebrew so well that in singing the psalms "he vied with his mother" (Hieron. Ep. 39 [22], § 1).

Origen's full name was Origenes Adamantius. Origenes was the name of one contemporary philosopher of distinction, and occurs elsewhere. Adamantius has commonly been regarded as an epithet describing Origen's unconquerable endurance, or for the invincible force of his arguments. But the language of Eusebius (H. E. vi. 14) and of Jerome (de Vir. Ill. 54, "Origenes qui et Adamantius") shews that it was a second name, and not a mere adjunct. His father, Leonides, suffered martyrdom in the persecution of the 10th year of Severus (202), and Origen had not then completed his 17th year (Eus. H. E. vi. 2). He must have been born therefore 185–186, a date consistent with the statement (ib. vii. 1) that he died in his 69th year, in the reign of Gallus ( 251–254). In Origen we have the first record of a Christian boyhood, and he was "great from the cradle." His education was superintended by his father, who especially directed him to the study of Scripture. The child's eager inquiries into the deeper meaning of the words he committed to memory caused perplexity to his father, who, while openly checking his son's premature curiosity, silently thanked God for the promise he gave for the future. Origen became the pupil of Pantaenus (after his return from India) and Clement, in whose school he met Alexander, afterwards bp. of Jerusalem (ib. vi. 14), with whom he then laid the foundation of that life-long friendship which supported him in his sorest trials.

When Leonides was thrown into prison, Origen wished to share his fate, but was hindered by his mother. He addressed a letter to his father—his first recorded writing, still extant in the time of Eusebius—in which he prayed him to allow no thought for his family to shake his resolution. This shews the position of influence which Origen already enjoyed in his family. Leonides was put to death and his property confiscated. Upon this the young Origen seems to have fulfilled the promise his words implied. Partly by the assistance of a pious and wealthy lady, and partly by teaching, he supported himself and (as may be concluded) his mother and brothers. Already he collected a library. At first he gave lessons in literature; but as the Christian school was without a teacher, all having been scattered by the persecution, he was induced to give instruction in the faith. Thus in his 18th year he was, at first informally, the head of the Christian school in Alexandria in a season of exceptional danger. He was so successful that Demetrius, bp. of Alexandria, soon definitely committed to him the office. The charge decided the tenor of his life. Origen henceforth devoted himself exclusively to the office of a Christian teacher, and to ensure his independence sold his collection of classical writers for an annuity of four oboli (sixpence) a day, on which he lived for many years, refusing the voluntary contributions his friends offered him (ib. 3). His position is a remarkable illustration of the freedom of the early church. He was a layman and yet recognized as a leading teacher. His work was not confined to any district. Numbers of men and women flocked to his lectures, attracted partly by his stern simplicity of life, which was a guarantee of his sincerity. For he resolved to fulfil without reserve the precepts of the Gospel. For many years he went barefoot, wore only a single robe (Matt. x. 10), and slept upon the ground. His food and sleep were rigorously limited (ib.). Nor did his unmeasured zeal stop here. In the same spirit of sacrifice he applied to himself literally the words of Matt. xix. 12, though wishing to conceal the act from most of his friends. Origen's own comment on the words of the Gospel which he had misunderstood is a most touching confession of his error (in Matt. t. xv, 1 ff.). But for the time the purpose of the act was accepted as its excuse.

For 12 or 13 years he was engaged in these happy and successful labours; and it was probably during this period that he formed and partly executed his plan of a comparative view of the LXX with other Greek versions of O.T. and with the original Hebrew text, though the work was slowly elaborated as fresh materials came to his hands (Eus. H. E. vi. 16). A short visit to Rome in the time of Zephyrinus, to see "the most ancient church of the Romans" (ib. 14), and an authoritative call to Arabia (ib. 19) alone seem to have interrupted his labours. Persecution tested the fruit of his teaching. He had the joy of seeing martyrs trained in his school; and his own escapes from the violence of the people were held to be due to the special protection of Providence (ib. 4, f. 3). During the same period he devoted himself with renewed vigour to the study of non-Christian thought, and attended the lectures of Ammonius Saccas (cf. Porphyry, ap. Eus. H. E. vi. 19; Theod. Graec. Affect. Cur. vi. p. 96). Heretics and Gentiles attended his lectures, and he felt bound to endeavour to understand their opinions thoroughly that he might the better correct them (cf. c. Cels. vi. 24). This excited ill-will, but he was able to defend himself, as he did in a letter written at a later time (Ep. ap. Eus. H. E. vi. 19), by the example of his predecessors and the support of his friends. His work grew beyond his