The Second Origenist Crisis occurred in the sixth century, during the height of Byzantine monasticism.
Although the Second Origenist Crisis is not nearly as well documented as the first, it seems to have primarily concerned the teachings of Origen's later followers, rather than what Origen had written.
Origen's disciple Evagrius Ponticus had advocated contemplative, noetic prayer, but other monastic communities prioritized asceticism in prayer, emphasizing fasting, labors, and vigils.
Some Origenist monks in Palestine, referred to by their enemies as "Isochristoi" (meaning "those who would assume equality with Christ"), emphasized Origen's teaching of the pre-existence of souls and held that all souls were originally equal to Christ's and would become equal again at the end of time.
Another faction of Origenists in the same region instead insisted that Christ was the "leader of many brethren", as the first-created being.
This faction was more moderate, and they were referred to by their opponents as "Protoktistoi" ("first createds").
Both factions accused the other of heresy, and other Christians accused both of them of heresy.

The Protoktistoi appealed to the Emperor Justinian I to condemn the Isochristoi of heresy through Pelagius, the papal apocrisarius.
In 543, Pelagius presented Justinian with documents, including a letter denouncing Origen written by Patriarch Mennas of Constantinople, along with excerpts from Origen's On First Principles and several anathemata against Origen.
A domestic synod convened to address the issue concluded that the Isochristoi's teachings were heretical and, seeing Origen as the ultimate culprit behind the heresy, denounced Origen as a heretic as well.
Emperor Justinian ordered for all of Origen's writings to be burned.
In the west, the Decretum Gelasianum, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned.

In 553, during the early days of the Second Council of Constantinople (the Fifth Ecumenical Council), when Pope Vigilius was still refusing to take part in it despite Justinian holding him hostage, the bishops at the council ratified an open letter which condemned Origen as the leader of the Isochristoi.
The letter was not part of the official acts of the council, and it more or less repeated the edict issued by the Synod of Constantinople in 543.
It cites objectionable writings attributed to Origen, but all the writings referred to in it were actually written by Evagrius Ponticus.
After the council officially opened, but while Pope Vigillius was still refusing to take part, Justinian presented the bishops with the problem of a text known as The Three Chapters, which attacked the Antiochene Christology.

The bishops drew up a list of anathemata against the heretical teachings contained within The Three Chapters and those associated with them.
In the official text of the eleventh anathema, Origen is condemned as a Christological heretic, but Origen's name does not appear at all in the Homonoia, the first draft of the anathemata issued by the imperial chancery, nor does it appear in the version of the conciliar proceedings that was eventually signed by Pope Vigillius, a long time afterwards.
These discrepancies may indicate that Origen's name may have been retrospectively inserted into the text after the Council.
Some authorities believe these anathemata belong to an earlier local synod.
Even if Origen's name did appear in the original text of the anathema, the teachings attributed to Origen that are condemned in the anathema were actually the ideas of later Origenists, which had very little grounding in anything Origen had actually written.
In fact, Popes Vigilius, Pelagius I, Pelagius II, and Gregory the Great were only aware that the Fifth Council specifically dealt with The Three Chapters and make no mention of Origenism or universalism, nor spoke as if they knew of its condemnation—even though Gregory the Great was opposed to universalism.
The Second Origenist Crisis occurred in the sixth century, during the height of Byzantine monasticism. Although the Second Origenist Crisis is not nearly as well documented as the first, it seems to have primarily concerned the teachings of Origen's later followers, rather than what Origen had written. Origen's disciple Evagrius Ponticus had advocated contemplative, noetic prayer, but other monastic communities prioritized asceticism in prayer, emphasizing fasting, labors, and vigils. Some Origenist monks in Palestine, referred to by their enemies as "Isochristoi" (meaning "those who would assume equality with Christ"), emphasized Origen's teaching of the pre-existence of souls and held that all souls were originally equal to Christ's and would become equal again at the end of time. Another faction of Origenists in the same region instead insisted that Christ was the "leader of many brethren", as the first-created being. This faction was more moderate, and they were referred to by their opponents as "Protoktistoi" ("first createds"). Both factions accused the other of heresy, and other Christians accused both of them of heresy.
The Protoktistoi appealed to the Emperor Justinian I to condemn the Isochristoi of heresy through Pelagius, the papal apocrisarius. In 543, Pelagius presented Justinian with documents, including a letter denouncing Origen written by Patriarch Mennas of Constantinople, along with excerpts from Origen's On First Principles and several anathemata against Origen. A domestic synod convened to address the issue concluded that the Isochristoi's teachings were heretical and, seeing Origen as the ultimate culprit behind the heresy, denounced Origen as a heretic as well. Emperor Justinian ordered for all of Origen's writings to be burned. In the west, the Decretum Gelasianum, which was written sometime between 519 and 553, listed Origen as an author whose writings were to be categorically banned.
In 553, during the early days of the Second Council of Constantinople (the Fifth Ecumenical Council), when Pope Vigilius was still refusing to take part in it despite Justinian holding him hostage, the bishops at the council ratified an open letter which condemned Origen as the leader of the Isochristoi. The letter was not part of the official acts of the council, and it more or less repeated the edict issued by the Synod of Constantinople in 543. It cites objectionable writings attributed to Origen, but all the writings referred to in it were actually written by Evagrius Ponticus. After the council officially opened, but while Pope Vigillius was still refusing to take part, Justinian presented the bishops with the problem of a text known as The Three Chapters, which attacked the Antiochene Christology.
The bishops drew up a list of anathemata against the heretical teachings contained within The Three Chapters and those associated with them. In the official text of the eleventh anathema, Origen is condemned as a Christological heretic, but Origen's name does not appear at all in the Homonoia, the first draft of the anathemata issued by the imperial chancery, nor does it appear in the version of the conciliar proceedings that was eventually signed by Pope Vigillius, a long time afterwards. These discrepancies may indicate that Origen's name may have been retrospectively inserted into the text after the Council. Some authorities believe these anathemata belong to an earlier local synod. Even if Origen's name did appear in the original text of the anathema, the teachings attributed to Origen that are condemned in the anathema were actually the ideas of later Origenists, which had very little grounding in anything Origen had actually written. In fact, Popes Vigilius, Pelagius I, Pelagius II, and Gregory the Great were only aware that the Fifth Council specifically dealt with The Three Chapters and make no mention of Origenism or universalism, nor spoke as if they knew of its condemnation—even though Gregory the Great was opposed to universalism.
Origen