Analysis of information sources in references of the Wikipedia article "Origen" in English language version.
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to say a few words about the two Greek "inventors" of Purgatory, Clement of Alexandria (d. prior to 215) and Origen
The writings brought to a head the growing tension between the philosopher theologian Origen and the local bishop Demetrios. One could suspect that his doctrine of incorporeal resurrection bodies and the other speculations that must have been contained in the Stromata, as well as many of the unusual points of doctrine still extant in the On the First Principles, would have been enough to give Demetrios grounds for complaint. The latest conflict between Origen and his bishop seems to have been the last straw [...]
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 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 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.
The writings brought to a head the growing tension between the philosopher theologian Origen and the local bishop Demetrios. One could suspect that his doctrine of incorporeal resurrection bodies and the other speculations that must have been contained in the Stromata, as well as many of the unusual points of doctrine still extant in the On the First Principles, would have been enough to give Demetrios grounds for complaint. The latest conflict between Origen and his bishop seems to have been the last straw [...]
{{cite web}}: CS1 maint: bot: original URL status unknown (link).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 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 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.