It's at least true that others in the early church taught doctrines that resembled Origen's. However, not all who did would normally be considered "church fathers," and even among those who unambiguously are, there's debate over how similar their teachings actually were to Origen's.
Of course, proponents of the doctrine will naturally find more similarities than others, as will be seen shortly. However, even a "mainstream" treatment (Philip Schaff, History of the Christian Church) mentions others as holding views similar to Origen:
Even Gregory of Nyssa, although, like Nemesius and Cyril of Alexandria, he supposed the soul to be created before the body, compares Origen's theory to the heathen myths and fables. (Vol. III., page 831)
Schaff also mentions on the same page that Augustine spoke at least relatively favorably of the doctrine in De libero arbitrio, though he later emphatically rejected it.
Louis Berkhof, no friend of the doctrine, says that it was limited to the Alexandrian school and that Origen was its chief representative—but not its only adherent (Systematic Theology, 2.1.2.B).
Turning now to proponents of the doctrine, whose objectivity some might call into question, we find many claims of support from the church fathers. First, Henry More (1614–1687) wrote a number of works on the subject, and tracks the history of the doctrine in the preface to his Collection of Several Philosophical Writings. Starting on page xx, he cites Clement of Alexandria (Stromata, Books I and III, and a letter to Julius Cassianus), Basil of Caesarea, Gregory of Nazianzus, Synesius, Arnobius, Prudentius, and Augustine (though he cites only De libero arbitrio, and not Augustine's later works). Unfortunately, most of More's specific examples are in Latin or Greek, making it difficult for non-scholars to judge the original intent of the quoted authors. Those who want to examine the quality of his interpretations can review them in the linked work.
A second proponent, I. M. Oderberg, presents several examples in his essay, Reincarnation as Taught by Early Christians (also on WebCite), but does not always clearly source them:
After the original generations of Christians, we find the early Church Fathers, such as Justin Martyr (AD 100–l65), St. Clement of Alexandria (AD 150–220), and Origen (AD 185–254) teaching the pre-existence of souls, taking up reincarnation or one or another aspect of reimbodiment. Examples are scattered through Origen's works, especially Contra Celsum (1, xxxii), where he asks: "Is it not rational that souls should be introduced into bodies, in accordance with their merits and previous deeds . . . ?" And in De Principiis he says that "the soul has neither beginning nor end." St. Jerome (AD 340–420), translator of the Latin version of the Bible known as the Vulgate, in his Letter to Demetrias (a Roman matron), states that some Christian sects in his day taught a form of reincarnation as an esoteric doctrine, imparting it to a few "as a traditional truth which was not to be divulged."
Synesius (AD 370–480), Bishop of Ptolemais, also taught the concept, and in a prayer that has survived, he says: "Father, grant that my soul may merge into the light, and be no more thrust back into the illusion of earth." Others of his Hymns, such as number III, contain lines clearly stating his views, and also pleas that he may be so purified that rebirth on earth will no longer be necessary. In a thesis on dreams, Synesius writes: "It is possible by labor and time, and a transition into other lives, for the imaginative soul to emerge from this dark abode." This passage reminds us of verses in the Revelation of John (3:12), with its symbolic, initiatory language leading into: "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out."