Davide's Notes: Origen's life

Thursday, February 03, 2005

Origen's life

I shall try to map here some interesting facts of the life of Origen, as told by some textbooks or introductions (mainly Schaff's History of the Christian Church, the introduction to the Early Church Fathers collection, and Wace), with the original texts from which those facts are derived.

This is always a useful exercise; it reminds me of when in High School, some 24 years ago (!), my professor of Italian Literature taught us to watch out for those books that recount "the fable of literature" rather than stimulating students (or scholars) to go and look up the original texts for themselves.

Eusebius, HE VI, is our main source for the life of Origen. Cf. also Jerome, De Viribus Illustris, Photius, Bibliotheca, Gregory Thaumaturgus, The Oration and Panegyric Addressed to Origen (other sources are quoted below).

Summary Notes	Original Sources
Born in Alexandria in 185, baptized in childhood; his father Leonides (who became a martyr) and the famous Clement gave him a learned education, as a Christian.	For the doctrine of Christ was taught to Origen by his parents (HE VI.XIX.10) Among [those martyrized during the persecution under Severus] was Leonides, who was called the father of Origen, and who was beheaded while his son was still young. (HE VI.I.1) For even then [when his father was about to be martyrized] he had stored up no small resources in the words of the faith, having been trained in the Divine Scriptures from childhood. And he had not studied them with indifference, for his father, besides giving him the usual liberal education, had made them a matter of no secondary importance. First of all, before inducting him into the Greek sciences, he drilled him in sacred studies, requiring him to learn and recite every day. Nor was this irksome to the boy, but he was eager and diligent in these studies. And he was not satisfied with learning what was simple and obvious in the sacred words, but sought for something more, and even at that age busied himself with deeper speculations. (HE VI.II.7-8) Having been instructed in the sciences of the Greeks by his father, he devoted him after his death more assiduously and exclusively to the study of literature, so that he obtained considerable preparation in philology and was able not long after the death of his father, by devoting himself to that subject, to earn a compensation amply sufficient for his needs at his age. (HE VI.II.14) Clement having succeeded Pantaenus, had charge at that time of the catechetical instruction in Alexandria, so that Origen also, while still a boy, was one of his pupils. (HE VI.VI.1)
In 203 (18 years old) he was nominated by the bishop Demetrius president of the cathechetical school of Alexandria¹ (which was before him chaired by Clement);	He was in his eighteenth year when he took charge of the catechetical school. (HE VI.III.3) But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and forthwith he gave up his grammatical school as unprofitable and a hindrance to sacred learning. (HE VI.III.8) Afterwards appointed by Demetrius, bishop of this city, successor to the presbyter Clement, he flourished many years. (Jerome, De Vir. Ill. LIV)
to prepare for this post he studied gnosticism and Greek philosophy; the latter he studied for a while under Ammonius Saccas (the Ammonius teacher of Plotinus, perhaps).	For this man [i.e. Origen], having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. (HE VI.XIX; Eusebius is reporting here the opinion of Porphyry, who was against Origen and probably wrongly depicts Ammonius as a Christian) "When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth." (HE VI.XIX.12, here it is Origen who speaks) For he [i.e. Origen] asserted further that there could be no genuine piety towards the Lord of all in the man who despised this gift of philosophy,-a gift which man alone of all the creatures of the earth has been deemed honourable and worthy enough to possess, and one which every man whatsoever, be he wise or be he ignorant, reasonably embraces, who has not utterly lost the power of thought by some mad distraction of mind. He asserted, then, as I have said, that it was not possible (to speak correctly) for any one to be truly pious who did not philosophize. (Gregory Thaumaturgus, To Origen, Argument VI) For he deemed it right for us to study philosophy in such wise. that we should read with utmost diligence all that has been written, both by the philosophers and by the poets of old, rejecting nothing, and repudiating nothing (for, indeed, we did not yet possess the power of critical discernment), except only the productions of the atheists, who, in their conceits, lapse from the general intelligence of man, and deny that there is either a God or a providence. (Gregory Thaumaturgus, To Origen, Argument XIII)
He castrated himself in this period.²	He took the words, "There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake," in too literal and extreme a sense. And in order to fulfill the Saviour's word, and at the same time to take away from the unbelievers all opportunity for scandal,-for, although young, he met for the study of divine things with women as well as men,-he carried out in action the word of the Saviour. (HE VI.VIII.1) When Demetrius, who presided over that parish, at last learned of this, he admired greatly the daring nature of the act, and as he perceived his zeal and the genuineness of his faith, he immediately exhorted him to courage, and urged him the more to continue his work of catechetical instruction. Such was he at that time. But soon afterward, seeing that he was prospering, and becoming great and distinguished among all men, the same Demetrius, overcome by human weakness, wrote of his deed as most foolish to the bishops throughout the world. (HE VI.VIII.3-4)
He learned Hebrew³	So earnest and assiduous was Origen's research into the divine words that he learned the Hebrew language, and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. (HE VI.XVI.1) Contrary to the spirit of his time, and of his people, he learned the Hebrew language (De Vir. Ill. LIV)
and travelled to Rome (211), where he met Hippolytus (he probably sided with Hippolytus in his controversy with Zephyrinus and Callistus)	Hippolytus wrote [...] an exhortation On the praise of our Lord and Saviour. in which he indicates that he is speaking in the church in the presence of Origen. (De Vir. Ill. LXI)
and also to Arabia.	While he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview. (HE VI.XIX.15)
He had to flee to Palestine in 216 after Caracalla visited Alexandria and directed a bloody persecution against his inhabitants, esp. the literary members of the community.	But sometime after a considerable war broke out in the city, and he departed from Alexandria. And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea. (HE VI.XIX.16) Now Antoninus [i.e. Caracalla], in spite of the immense affection which he professed to cherish for Alexander, all but utterly destroyed the whole population of Alexander's city. For, hearing that he was ill-spoken of and ridiculed by them for various reasons, not the least of which was the murder of his brother, he set out for Alexandria, concealing his wrath and pretending that he longed to see them. [...] And, to pass over the details of the calamities that then befell the wretched city, he slaughtered so many persons that he did not even venture to say anything about their number, but wrote to the senate that it was of no interest how many of them or who had died, since all had deserved to suffer this fate. (Dio Cassius, Roman History LXXVIII.22)
So he went to his friend Bishop Alexander of Jerusalem, and afterwards to Caesarea, where he received an honourable welcome from Bishop Theoctistus. Here is when Demetrius became angry when Origen started, as a layman, to preach in churches, and ordered him to return immediately to Alexandria (which Origen did).	While there the bishops of the church in that country requested him to preach and expound the Scriptures publicly, although he had not yet been ordained as presbyter. (HE VI.XIX.16) But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria. So he returned and resumed his accustomed duties. (HE VI.XIX.19)
Actually the palestinian bishops replied that laymen had already preached in churches before.⁴	"He [i.e. Demetrius; Alexander and Theoctistus are speaking here] has stated in his letter that such a thing was never heard of before, neither has hitherto taken place, that laymen should preach in the presence of bishops. I know not how he comes to say what is plainly untrue. For whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by Celsus; and in Synada, Theodorus by Atticus, our blessed brethren. And probably this has been done in other places unknown to us." (HE VI.XIX.17-18)
Then there were happy and very productive years in Alexandria, when he was sponsored by the wealthy Ambrosius.	Ambrosius, at first a Marcionite but afterwards set right by Origen, was deacon in the church, and gloriously distinguished as confessor of the Lord. To him, together with Protoctetus the presbyter, the book of Origen, On martyrdom was written. Aided by his industry, funds, and perseverance, Origen dictated a great number of volumes. (De Vir. Ill. LXVI) At that time Origen began his commentaries on the Divine Scriptures, being urged thereto by Ambrose, who employed innumerable incentives, not only exhorting him by word, but also furnishing abundant means. (HE VI.XXIII.1)
But in 228 Origen was called to Greece possibly to assist in the eradication of heretic thought. He passed throught Palestine, where (in Caesarea) Alexander and Theoctistus ordained him priest.	At this time Origen was sent to Greece on account of a pressing necessity in connection with ecclesiastical affairs, and went through Palestine, and was ordained as presbyter in Caesarea by the bishops of that country. (HE VI.XXIII.4) When he had already reached middle life, on account of the churches of Achaia, which were torn with many heresies, he was journeying to Athens, by way of Palestine, under the authority of an ecclesiastical letter, and having been ordained presbyter by Theoctistus and Alexander, bishops of Caesarea and Jerusalem, he offended Demetrius. (De Vir. Ill. LIV) Demetrius, bishop of Alexandria, had a high opinion of Origen and admitted him to his intimate friendship. But when Origen was about to leave for Athens without the permission of the bishop, he was ordained by Theotecnus, bishop of Caesarea in Palestine, contrary to the rule of the Church, with the approval of Alexander, bishop of Jerusalem. (Photius, cod. 118 - it does not look very reasonable that Demetrius did not want Origen to leave for Athens, if we can trust Eusebius or Jerome)
When he returned to Alexandria in 230 he found Demetrius incensed against him. In 231 Demetrius participated to a synod of Egyptian bishops and Alexandrian presbyters, who declared Origen unworthy to hold the office of teacher, and expelled him from Alexandria.	This incident [i.e. the fact that Origen had been ordained priest in Palestine] changed the love of Demetrius to hate and his praise to blame. A synod of bishops and some presbyters was summoned to condemn Origen. According to Pamphilus [who wrote the Defence of Origen, lost except for Book I, available in a translation made by Rufinus], it was decided that he must not remain in Alexandria or teach there, but that he should be allowed to retain his priesthood. (Photius, cod. 118)
But then Demetrius summoned a second synod⁵, in which the bishops alone were permitted to vote, and by their suffrages Origen was degraded from the office of presbyter, and intimation of this sentence was ordered to be made by encyclical letter to the various Churches. The validity of the sentence was recognised by all of them, with the exception of those in Palestine, Phoenicia, Arabia, and Achaia. So Origen left Alexandria and settled at Caesarea, where he stayed for almost 25 years.	He [i.e. Origen] offended Demetrius, who was so wildly enraged at him that he wrote everywhere to injure his reputation. (De Vir. Ill. LIV) But Demetrius and some Egyptian bishops, with the assent of those who had formerly supported him, also deprived him of his sacred office. After he had been banished from Alexandria, Theotecnus, bishop of Caesarea in Palestine, welcomed him, allowed him to live at Caesarea, and gave him permission to preach. (Photius, cod. 118) We proceeded as far as the fifth volume in spite of the obstacles presented by the storm in Alexandria, and spoke what was given us to speak, for Jesus rebuked the winds and the waves of the sea. We emerged from the storm, we were brought out of Egypt, that God delivering us who led His people forth from there. Then, when the enemy assailed us with all bitterness by his new writings, so directly hostile to the Gospel, and stirred up against us all the winds of wickedness in Egypt, I felt that reason called me rather to stand fist for the conflict, and to save the higher part in me, lest evil counsels should succeed in directing the storm so as to overwhelm my soul, rather to do this than to finish my work at an unsuitable season, before my mind had recovered its calm. Indeed, the ready writers who usually attended me brought my work to a stand by failing to appear to take down my words. [...] And be assured that it is with great readiness that I now make this second beginning and enter on my sixth volume, because what I wrote before at Alexandria has not, I know not by what chance, been brought with me.(Origen, Commentary on John, VI) So, you see, the labors of this one man [i.e. Origen] have surpassed those of all previous writers, Greek and Latin. Who has ever managed to read all that he has written? Yet what reward have his exertions brought him? He stands condemned by his bishop, Demetrius, only the bishops of Palestine, Arabia, Phenicia, and Achaia dissenting. Imperial Rome consents to his condemnation, and even convenes a senate to censure him, not-as the rabid hounds who now pursue him cry-because of the novelty or heterodoxy of his doctrines, but because men could not tolerate the incomparable eloquence and knowledge which, when once he opened his lips, made others seem dumb. (Jerome, Ep. XXXIII.4) The object of the whole letter [written by Origen, and translated by Rufinus] is to assail Demetrius the Pontiff of Alexandria, and to inveigh against the bishops throughout the world, and to tell them that their excommunication of him is invalid; he says further that he has no intention of retorting their evil speaking; indeed he is so much afraid of evil speaking that he does not dare to speak evil even of the devil; insomuch that he gave occasion to Candidus an adherent of the errors of Valentinian to represent him falsely as saying that the devil is of such a nature as could be saved. [...] "Why need I [Origen is speaking here] speak of the language in which the prophets constantly threaten and reprove the pastors, elders, the priests and the princes? These things you can of yourselves without my aid draw out from the Holy Scriptures, and you may clearly see that it may well be the present time of which it is said `Trust not in your friends, and do not hope in princes,'" [...] "Now, because through the fear of God we are careful not to utter maledictions against any one" (Jerome, Apology for himself against the books of Rufinus, II.XVIII)
Even if Demetrius died the year after Origen left for Caesarea, and even if Origen's pupil Heraclas succeeded him, Origen did not return to Alexandria, and contributed instead to raise the reputation of the theological school of Caesarea⁶. One of his disciples was Gregory Thaumaturgus.	It was in the tenth year of the above-mentioned reign [of Alexander Severus, i.e. in 231] that Origen removed from Alexandria to Caesarea, leaving the charge of the catechetical school in that city to Heraclas. Not long afterward Demetrius, bishop of the church of Alexandria, died [i.e. in 232, as Demetrius began his episcopate in 189, cf. HE V.XX.4], having held the office for forty-three full years, and Heraclas succeeded him. (HE VI.XXVI.1) While Origen was carrying on his customary duties in Caesarea, many pupils came to him not only from the vicinity, but also from other countries. Among these Theodorus, the same that was distinguished among the bishops of our day under the name of Gregory, and his brother Athenodorus, we know to have been especially celebrated. (HE VI.XXX.1)
But then the persecution of the emperor Maximin started⁷. So Origen had to flee to Caesarea in Cappadocia (Kayseri), where he remained for 2 years. He lived in the house of Juliana, heir of Symmachus, the ebionite translator of the Septuagint. From her Origen obtained several mss., which had belonged to Symmachus.	The Roman emperor, Alexander, having finished his reign in thirteen years [i.e. in 235], was succeeded by Maximinus Caesar. On account of his hatred toward the household of Alexander, which contained many believers, he began a persecution, commanding that only the rulers of the churches should be put to death, as responsible for the Gospel teaching. (HE VI.XXVIII.1) How great the glory of Origen was, appears from the fact that Firmilianus, bishop of Caesarea, with all the Cappadocian bishops, sought a visit from him, and entertained him for a long while. (De Vir. Ill. LIV) AGAIN there was a certain Juliana, a virgin of Caesarea in Cappadocia, said to be very learned and most faithful. When Origen the writer fled from the uprising of the pagans she received him, and supported him for two years at her own cost and waited on him. I found this written in a very old book of verses, in which had been written by Origen's hand: "I found this book at the house of Juliana the virgin at Caesarea, when I was hidden by her. She used to say that she had received it from Symmachus himself, the Jewish interpreter." (Palladius, The Lausiac History, LXIV) Commentaries of Symmachus are still extant in which he appears to support this heresy [of the Ebionites] by attacking the Gospel of Matthew. Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, who, he says, received the books by inheritance from Symmachus himself. (HE VI.XVII.1)
After Maximin died, he returned to Caesarea in Palestine, and in Palestine he visited some of the places mentioned in the Scriptures to better support his studies. He then went to Athens, and then to Bostra in Arabia.	We have visited the places to enquire as to the footsteps of Jesus and His disciples, and of the prophets. (Origen, Commentary on John, VI.XXIV) Being at that time in Athens, he finished his work on Ezekiel and commenced his Commentaries on the Song of Songs, which he carried forward to the fifth book. After his return to Caesarea, he completed these also, ten books in number. (HE VI.XXXII.1) Beryllus, whom we mentioned recently as bishop of Bostra in Arabia, turned aside from the ecclesiastical standard and attempted to introduce ideas foreign to the faith. He dared to assert that our Saviour and Lord did not pre-exist in a distinct form of being of his own before his abode among men, and that he does not possess a divinity of his own, but only that of the Father dwelling in him. Many bishops carried on investigations and discussions with him on this matter, and Origen having been invited with the others, went down at first for a conference with him to ascertain his real opinion. But when he understood his views, and perceived that they were erroneous, having persuaded him by argument, and convinced him by demonstration, he brought him back to the true doctrine, and restored him to his former sound opinion. (HE VI.XXXIII.1-2)
But in 249 the Decian persecution⁸ broke, he was imprisoned at Tyre (why he was at Tyre we don't know), and was made to suffer great cruelties by his persecutors. Although he survived his imprisonment, his body was so weakened by his sufferings, that he died at Tyre in 254, 69 years old.	But how many and how great things came upon Origen in the persecution [of Decius], and what was their final result,-as the demon of evil marshaled all his forces, and fought against the man with his utmost craft and power, assaulting him beyond all others against whom he contended at that time,-and what and how many things he endured for the word of Christ, bondsand bodily tortures and torments under the iron collar and in the dungeon; and how for many days with his feet stretched four spaces in the stocks he bore patiently the threats of fire and whatever other things were inflicted by his enemies; and how his sufferings terminated, as his judge strove eagerly with all his might not to end his life; and what words he left after these things, full of comfort to those needing aid, a great many of his epistles show with truth and accuracy. (HE VI.XXXIX.5; the letters Eusebius is referring to are no longer extant) Pamphilus the martyr and many others who have written an accurate account of Origen, as given by those who knew him, assert that he quitted this life by a glorious martyrdom at Caesarea during the cruel persecution of the Christians by the emperor Decius. (Photius, cod. 118 - this contradicts what Eusebius says, and seems a later tradition) When Decius had reigned not quite two years, he was slain with his children, and Gallus succeeded him. At this time Origen died, being sixty-nine years of age. (HE VIII.I) It is now almost one hundred and fifty years since Origen died at Tyre. (Jerome, Ep. LXXXIV to Pammachius and Oceanus, VI - this letter was written in 400) Haec [Tyrus] et Origenis corpus occultat sicut oculata fide etiam hodie licet inspicere (William of Tyre, Hist. XIII.1)

Notes:

To appreciate Origen's attitude toward learning and teaching:
Watch this only, brethren, that no one of you be found not only not speaking or meditating wisdom, but even hating and opposing those who pursue the study of wisdom. The ignorant, among other faults, have this worst fault of all, that of regarding those who have devoted themselves to the word and teaching as vain and useless; they prefer their own ignorange to the study and toil of the learned, and by changing titles they call the exercises of the teachers verbiage, but their own unteachableness or ignorance, simplicity. (Homilies on Psalm XXXVI.5.1)

And this excerpt from the farewell address written by his disciple Gregory says a lot about his pedogical method (not very common in my own experience, I must sadly say):
In suchwise, then, and with such a disposition did he receive us at first; and surveying us, as it were, with a husbandman's skill, and gauging us thoroughly, and not confining his notice to those things only which are patent to the eye of all, and which are looked upon in open light, but penetrating into us more deeply, and probing what is most inward in us, he put us to the question, and made propositions to us, and listened to us in our replies; and whenever he thereby detected anything in us not wholly fruitless and profitless and waste, he set about clearing the soil, and turning it up and irrigating it, and putting all things in movement, and brought his whole skill and care to bear on us, and wrought upon our mind. And thorns and thistles, and every kind of wild herb or plant which our mind (so unregulated and precipitate in its own action) yielded and produced in its uncultured luxuriance and native wildness, he cut out and thoroughly removed by the processes of refutation and prohibition; sometimes assailing us in the genuine Socratic fashion, and again upsetting us by his argumentation whenever he saw us getting restive under him, [...] And when he had made us adaptable, and had prepared us successfully for the reception of the words of truth, then, further, as though we were now a soil well wrought and soft, and ready to impart growth to the seeds cast into it, he dealt liberally with us, and sowed the good seed in season, and attended to all the other cares of the good husbandry, each in its own proper season. (Gregory the Thaumaturgus, To Origen, Argument VII)
This act does seem against civil law: cf. Suetonius, Vita Domitianii, VII:
Multa etiam in communi rerum usu novavit: [...] castrari mares vetuit.
I can't help noticing the not-so-benevolent comment by Dio Cassius that Domitian himself "entertained a passion for a eunuch named Earinus, nevertheless, since Titus also had shown a great fondness for eunuchs, in order to insult his memory, he forbade that any person in the Roman Empire should thereafter be castrated.", in Dio Cassius, Roman History LXVII.2.
Cf. also Justin, 1 Apology, XXIX:
And that you may understand that promiscuous intercourse is not one of our mysteries, one of our number a short time ago presented to Felix the governor in Alexandria a petition, craving that permission might be given to a surgeon to make him an eunuch. For the surgeons there said that they were forbidden to do this without the permission of the governor. And when Felix absolutely refused to sign such a permission, the youth remained single, and was satisfied with his own approving conscience, and the approval of those who thought as he did.
Cf. of course also the first canon of the Council of Nicea.
The act is condemned by Deut 23:1, "No one who is emasculated or has his male organ cut off shall enter the assembly of the LORD", which on the other hand is in constrast to Isa 56:4-5:
For thus says the LORD,
"To the eunuchs who keep My sabbaths,
And choose what pleases Me,
And hold fast My covenant,
To them I will give in My house and within My walls a memorial,
And a name better than that of sons and daughters;
I will give them an everlasting name which will not be cut off.
It is interesting that Clement, with which Origen was certainly familiar (as noted already), writes that the followers of Basilides explain Matt. 19:11-12 saying that
Qui autem regni sempiterni gratia seipsos castrarunt, id ad declinandas, inquiunt, conjugii molestias fecerunt, quod procurandae rei familiaris onus ac sollicitudinem timerent. (Stromata, III.I)
Clement himself explains that when it is said that eunuchs should not enter the assembly of God as in Deut 23:1, this must be understood in a spiritual way, to mean that
Eunuchus ergo, non qui per vim excisas habet partes, sed nec qui caelebs est, dictus est, sed qui non gignit veritatem. (Stromata III.XV)
And, even more strongly, he says that
a true eunuch is not one who is unable, but one who is unwilling, to indulge in pleasure. (Paedagogus, III.IV)
Scholars are not sure to what extent Origen had a real mastery of Hebrew. The Jewish Encyclopedia says that Origen might have been in touch with the patriarch Judah II and with Hoshaiah, the "father of the Mishnah":
There are more examples in the Talmud to justify the assertion that Hoshaiah as the representative of Judaism was in constant touch with the early Christians at Cæsarea, and particularly with Origen, who was ordained presbyter at Cæsarea in 228, and who in 231 opened a philosophical and theological school which was attended by persons from all parts, anxious to hear his interpretation of the Scriptures. Origen died in 254 at Tyre, so that his last twenty-five years were spent in the region in which most of the Amoraim lived. The "philosopher" whom the latter mention as controverting Hoshaiah's Biblical interpretations was doubtless Origen himself or one of his students. The influence brought to bear by Hoshaiah and others probably induced Origen to formulate the doctrine of the different degrees of dignity in the Trinity, for which Origen was accused as a heretic.
Perhaps Demetrius had in mind Justin, 1 Apology LXVII:
And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things.
with the understanding that the president could not be a layman.
Some of the possible reasons for Demetrius to behave the way he did:

jealousy or interference on the part of the bishops of another diocese
heterodox character of some of Origen’s opinions (the Stromata and De Principiis had already been published)
the act of the Palestinian bishops was contrary to the Church law of the time (hence Demetrius was justified) - but how is it possible that the palestinian bishops and Origen himself ignored this?
his self-inflicted mutilation rendered him unsuitable for the office - but there is no indication that the two synods summoned by Demetrius refer to this.

Origen wrote the Hexapla at Caesarea; among Origen's disciples were Pamphilus and Gregory Thaumaturgus. Basil the Great and Jerome studied or worked there, Eusebius himself was from Caesarea (he was a disciple of Pamphilus).
This is the same persecution in which Hyppolitus and Pontian were banished to the mines of Sardinia. There are sadly no extant works from Origen telling us something about this persecution (Eusebius says in HE VI.XXVIII.1 that Origen refers to it in the "twenty-second book of his Commentaries on John, and in several epistles"). Maximinus did not enjoy an excellent reputation:
senatus eum tantum timuit, ut vota in templis publice privatimque mulieres etiam cum suis liberis facerent, ne ille umquam urbem Romam videret. udiebant enim alios in crucem sublatos, alios animalibus nuper occisis inclusos (!), alios feris obiectos, alios fustibus elisos, atque omnia haec sine dilectu dignitatis, cum videretur disciplinam velle regere militarem, cuius exemplo civilia etiam corrigere voluit. quod non convenit principi qui velit diligi. erat enim ei persuasum nisi crudelitate imperium non teneri. simul et verebatur ne propter humilitatem generis barbarici a nobilitate contemneretur. [...] tantum valet conscientia degeneris animi. (Historia Augusta, Maximini Duo, VIII)
Origen was apparently in contact with the emperor Philip: Eusebius says in HE VI.XXXVI.3 that he wrote letters to the emperor and to his wife Severa. This friendship might have made him an obvious target for Decius, Philip's successor.