Little is known about Lucian and his image has a mysterious duality. Apparently he was connected with Paul of Samosata and he lived under interdiction for many years “during the age of the three bishops.” He died as a martyr, however, and his name was entered in the Church canons. He was an outstanding Biblical scholar and continued the work on the correction of the Greek Biblical text which had been begun by Origen. For this he used a Hebrew text, possibly the Syrian Peshitta, which he studied in Edessa with a certain Macarius. It is Lucian’s recension of the Septuagint which received general recognition in the churches of Asia Minor and in the environs of Constantinople.
Lucian as an exegete was a resolute opponent of Origen. He tried to replace the allegorical interpretation of the Alexandrian school with a more direct and literal “historical-grammatical” method. More than anything else it was disagreement about exegetical methodology which di-vided the Antiochene and Alexandrian theologians. Just like the classical interpreters of ancient texts, they belonged to completely different schools of philology. At the same time, Lucian in his theological views was not very far from Origen. In this respect it is significant that many of his students were Origenists, which is true of Arius himself. The Arians frequently referred to Ori-gen and to Dionysius of Alexandria because, while they were opposed to Origen in their exege-sis, they remained Origenists in their theology.