Origen was more important than any other early Christian thinker in assimilating the Jewish and Greek traditions into Christianity. The former he accomplished through his lifelong contact with rabbinic scholars and the latter through his lifelong devotion to the Platonic tradition. His conscious intent was always to be faithful to Christianity whenever there was a direct conflict between it and what he had inherited from the earlier traditions. Nevertheless, he also intended to be open to truth wherever it might be found. That Christians usually think of themselves as the heirs to both the Jewish and the Greek traditions is more his work than any other’s. He was the first Christian to discuss at length central problems such as the nature of free will and of God’s relation to the world; as the first to do so, Origen did not always arrive at conclusions deemed correct by later standards. Thus, in spite of his genius, he has often been the subject of some suspicion in later Christian tradition. Arguably, he had as much influence in setting the terms of later Christian theology as any writer, Saint Paul included.
Origen subjected himself to great ascetic discipline, usually surrounded by his community of scribes and students, and his mode of life may be justly described as protomonastic. Indeed, it was only about forty years after his death that the monastic movement began. Finally, with his great confidence in the ability of the disciplined intellect to rise above the world of sense to the vision of God, Origen stands near the source of the Christian contemplative tradition.