One of Origen's main teachings was the doctrine of the preexistence of souls, which held that before God created the material world he created a vast number of incorporeal "spiritual intelligences" (ψυχαί).
All of these souls were at first devoted to the contemplation and love of their Creator, but as the fervor of the divine fire cooled, almost all of these intelligences eventually grew bored of contemplating God, and their love for him "cooled off" (ψύχεσθαι).
When God created the world, the souls which had previously existed without bodies became incarnate.
Those whose love for God diminished the most became demons.
Those whose love diminished moderately became human souls, eventually to be incarnated in fleshly bodies.
Those whose love diminished the least became angels.
One soul, however, who remained perfectly devoted to God became, through love, one with the Word (Logos) of God.
The Logos eventually took flesh and was born of the Virgin Mary, becoming the God-man Jesus Christ.

Origen may or may not have believed in the Platonic teaching of metempsychosis ("the transmigration of souls"; i.e. reincarnation).
He explicitly rejects "the false doctrine of the transmigration of souls into bodies", but this may refer only to a specific kind of transmigration.
Geddes MacGregor has argued that Origen must have believed in metempsychosis because it makes sense within his eschatology and is never explicitly denied in the Bible.
Roger E. Olson, however, dismisses the view that Origen believed in reincarnation as a New Age misunderstanding of Origen's teachings.
It is certain that Origen rejected the Stoic notion of a cyclical universe, which is directly contrary to his eschatology.

Origen believed that, eventually, the whole world would be converted to Christianity, "since the world is continually gaining possession of more souls."
He believed that the Kingdom of Heaven was not yet come, but that it was the duty of every Christian to make the eschatological reality of the kingdom present in their lives.
Origen was a Universalist, who suggested that all people might eventually attain salvation, but only after being purged of their sins through "divine fire".
This, of course, in line of Origen's allegorical interpretation, was not literal fire, but rather the inner anguish of knowing one's own sins.
Origen was also careful to maintain that universal salvation was merely a possibility and not a definitive doctrine.
Jerome quotes Origen as having allegedly written that "after aeons and the one restoration of all things, the state of Gabriel will be the same as that of the Devil, Paul's as that of Caiaphas, that of virgins as that of prostitutes."
Jerome, however, was not above deliberately altering quotations to make Origen seem more like a heretic, and Origen expressly states in his Letter to Friends in Alexandria that Satan and his demons would be not included in the final salvation.
One of Origen's main teachings was the doctrine of the preexistence of souls, which held that before God created the material world he created a vast number of incorporeal "spiritual intelligences" (ψυχαί). All of these souls were at first devoted to the contemplation and love of their Creator, but as the fervor of the divine fire cooled, almost all of these intelligences eventually grew bored of contemplating God, and their love for him "cooled off" (ψύχεσθαι). When God created the world, the souls which had previously existed without bodies became incarnate. Those whose love for God diminished the most became demons. Those whose love diminished moderately became human souls, eventually to be incarnated in fleshly bodies. Those whose love diminished the least became angels. One soul, however, who remained perfectly devoted to God became, through love, one with the Word (Logos) of God. The Logos eventually took flesh and was born of the Virgin Mary, becoming the God-man Jesus Christ.
Origen may or may not have believed in the Platonic teaching of metempsychosis ("the transmigration of souls"; i.e. reincarnation). He explicitly rejects "the false doctrine of the transmigration of souls into bodies", but this may refer only to a specific kind of transmigration. Geddes MacGregor has argued that Origen must have believed in metempsychosis because it makes sense within his eschatology and is never explicitly denied in the Bible. Roger E. Olson, however, dismisses the view that Origen believed in reincarnation as a New Age misunderstanding of Origen's teachings. It is certain that Origen rejected the Stoic notion of a cyclical universe, which is directly contrary to his eschatology.
Origen believed that, eventually, the whole world would be converted to Christianity, "since the world is continually gaining possession of more souls." He believed that the Kingdom of Heaven was not yet come, but that it was the duty of every Christian to make the eschatological reality of the kingdom present in their lives. Origen was a Universalist, who suggested that all people might eventually attain salvation, but only after being purged of their sins through "divine fire". This, of course, in line of Origen's allegorical interpretation, was not literal fire, but rather the inner anguish of knowing one's own sins. Origen was also careful to maintain that universal salvation was merely a possibility and not a definitive doctrine. Jerome quotes Origen as having allegedly written that "after aeons and the one restoration of all things, the state of Gabriel will be the same as that of the Devil, Paul's as that of Caiaphas, that of virgins as that of prostitutes." Jerome, however, was not above deliberately altering quotations to make Origen seem more like a heretic, and Origen expressly states in his Letter to Friends in Alexandria that Satan and his demons would be not included in the final salvation.
Origen