Dialogue Against the Marcionites, Exhortation to Martyrdom (Wettstein 1674)

...[these things are stated as being also in Origen’s Dialogue against the Marcionites] In the third dialogue concerning the cause and generation of evils, in which Eutropius defends the role of the judge. Nor can there be any doubt that the greatest theologians excerpted from there; that this is the observation of some transcriber, not an author, is sufficiently proven to me by both the form of the text itself and by the fact that it is found in three codices (I do not know if in all). Wherefore, Origen will not yield his property to these retrievers. He asserts these dialogues for Origen quite openly; unless the learned man thinks that the collectors of the Philocalia took that chapter from this dialogue, which will be examined shortly. The learned theologian Andreas Rivetus, Critica Sacra, book 2, chapter 13, was the first I saw who began to doubt it: "Whether the book is Origen’s or not, he says, it is not easy to judge. It certainly does not fit the times of Origen that which is held in those dialogues: 'All kings and princes who piously believe are gathered with the Church,' etc. For who and of what sort were the Christian kings and princes in Origen’s time, and where on earth did they hold their seats? No other famous ancient author mentions this Disputation: in which, with an ethnic judge, the Church (with Origen arguing) carried off the victory over the heretics. That this escaped Eusebius, or, if it did not escape him, that he kept silent about it, is a wonder; since he scrupulously sought out other things which he hoped would procure some praise for his Origen." Gerhard, in Patrologia, pp. 141 and 142, and Labbe, Vol. 2 of De Scriptoribus Ecclesiasticis, p. 144, bring the same reasons as Rivetus.

They lean on two supports, for which they adjudge this writing from Origen: First, because mention is made of Christian Kings and Princes, when in Origen’s time, in their opinion, none existed. But this reason, (and I say this with the peace of such great men), does not seem sufficiently valid. For all who have described the history of the Church from among the Christians record that Mammaea, the mother of the Emperor Alexander Severus, was a Christian; and, which is more, they relate that Origen, summoned by her, came from Alexandria to Antioch, where, held in the highest honor, he taught the religious woman the truth better; Eusebius, Eccl. Hist. Book 6, Ch. 21; Suidas, under the word "Origen"; Nicephorus Callistus, Eccl. Hist. Book 5, Ch. 17; Georgius Syncellus, Chronogr., p. 358; Cedrenus, Compendium of History, p. 211; Zonaras, Annal., Vol. 2, p. 225; Glycas, Annal., Part 3, p. 243; and these are the Greeks. From the Latins: Jerome, De Scriptoribus Ecclesiasticis, on Origen; Orosius, History, Book 7, Ch. 18; Ado of Vienne, in the Chron. of the 6th Age, p. 127; Freculfus, Chron. Vol. 2, Book 3, Ch. 2, p. 502.