Valerry Wilson

This article examines the question of Origen's possible influence on the thought of Arius, a debated subject in the history of patristic theology. The author adopts an analytical and historico-theological approach, carefully distinguishing the authentic thought of Origen from later Origenism, a doctrinal current constructed from a partial reception of his writings. The central idea is that Arius did not draw from Origen the foundations of his doctrine: the Alexandrian passages relating to the Son of God and the creative Word were misinterpreted, as Origen never affirms the created nature of the Son. The contribution of the article is to clarify the reception of Origen in the fourth century: while both orthodox and Arian thinkers are indebted to him, Arianism as a doctrinal system cannot be considered a legitimate extension of his theology.

This article examines Origen's trinitarian theology, focusing on the notions of consubstantiality and participation in the Father through the Son. The study adopts an analytical and doctrinal approach, drawing on Origenian texts to bring out the internal structure of his trinitarian thought. The central idea is that the Son, coeternal with the Father from whom he is begotten, occupies a fundamental mediating position: it is through him that rational creatures gain knowledge of the Father and are transformed with a view to participation in the divine life. The theological contribution of the article lies in shedding light on the internal coherence of Origenian soteriology with his trinitarian doctrine, showing how the divine filiation of the Word grounds and makes possible the adoptive filiation of human beings within the trinitarian mystery.

This article examines the Christology of Origen of Alexandria, and more specifically the question of whether the *On First Principles* defends a subordinationist position or, on the contrary, affirms the consubstantiality of the Son with the Father. The author adopts an approach of theological and textual analysis, confronting the traditional accusations of subordinationism leveled against Origen with a careful reading of his work. The study argues that the relationship between the Father and the Son in Origen is not grounded in an ontological hierarchy, but in an equality of nature. The main contribution of the article is to rehabilitate Origenian thought by showing that, far from introducing an inferiority of the Son, the *On First Principles* grounds the salvific mediation of Christ precisely in his essential equality with the Father, thereby opening to humanity access to God.