Correcting Correction

Si ad me tantum epistolam scribis, ut me commoneas, et emendatum velis, ne caeteris scandalum facias, et aliis furentibus, jugulentur alii: cur libros contra me scribis ad alios, et legendos per satellites tuos toto orbe dispergis? Ubi est syllogismus tuus, quo me irretire conaris, et loqueris? Quem in hoc, magister optime, emendare cupiebas? si illos, ad quos scribis, nihil deliquerant; si me quem arguis, non ad me scripseras. Et ego tuis respondebo tibi sermonibus: Quem emendare cupiebas, magister indocte? eosne, qui non peccaverant? an me, ad quem non scripseras? Brutos putas esse lectores, et omnes non intelligere prudentiam tuam, immo malitiam, qua et serpens prudentior fuit cunctis bestiis in paradiso: ut a me secretam admonitionem flagites, quem publica accusatione persequeris; et non te pudet accusationem tuam Apologiam vocare? Quererisque cur opponam clypeum pugioni tuo, et tibi quasi religiosulus et sanctulus personam humilitatis imponis et dicis: Si erraveram, quare scribis aliis, et non meipsum redarguis? Hoc ipsum in te retorquebo: Quidquid enim me non fecisse causaris, quare non ipse fecisti? Velut si quis pugnis aliquem calcibusque collidens, si resistere voluerit, dicat ei: Nonne tibi praeceptum est: Qui te percusserit in maxillam, praebe illi et alteram? Quid enim, bone vir, tibi praeceptum est, ut me verberes; oculum mihi effodias; et si paululum me commovero, Evangelii mihi praecepta cantabis. Vis scire totas argutiarum tuarum strophas, et vulpecularum insidias, quae habitant in parietinis, de quibus Ezechiel loquitur: Quasi vulpes in deserto Prophetae tui, Israel? Ausculta quid feceris. Ita me in tua Praefatione laudasti, ut objicerentur mihi laudes tuae, et nisi me alienum a tanto laudatore dixissem, haereticus judicarer. Postquam repuli crimina, id est laudes tuas, et absque invidia tui nominis, respondi criminibus, non criminatori: atque ut me catholicum a te infamatus probarem, invectus sum in haereticos; irasceris, furis, et luculentissimos libros contra me cudis: quos quum legendos et cantandos omnibus tradidisses, certatim ad me de Italia, et urbe Roma, atque Dalmatia scripta venerunt, quibus me laudator pristinus ornasses praeconiis. Sanctus Hieronymus, Apologia Adversus Libros Rufini, Liber Tertius Source: Migne PL 23.462d-463c

If it is true that to me alone you write a letter so that you might admonish me, and, because you wish that I alone should be corrected and you do not want to scandalise others so that some will be enraged and some struck down, then why do you write books against me and send them to others, and indeed through your associates scatter them far and wide for the whole world to read? Where is your dilemma, with which you try to entangle me? 'Whom, best teacher, did you desire to correct with this correction? If it was those to whom you wrote, they did not err; if it was me whom you accuse, you did not write to me.' I will even reply to you in your own words: 'Whom did you wish to correct, unlearned master? Those who had done no wrong? Or me to whom you did not write?' Do you think your readers such brutes that none of them are capable of understanding your cleverness, or rather your wickedness, by which the serpent was more clever than all the beasts in paradise, 1 in insisting that my admonishment of you should be private, while you pursue a public accusation, and you do not even blush to call your accusation 'An Apology?' Then you complain that I oppose a shield to your dagger, and with much religiosity and sanctimoniousness you sport the mask of humility, and say: 'If I had erred, why did you write to others, and not refute me?' I will retort to you on this very point. What you complain I did not do, why did you not do yourself? It is as if a man is assaulting another with kicks and fists, and if the other should dare to resist, he will say to him: 'Do you not know the teaching, 'If someone strikes you on the cheek, turn the other one to him'? 2 What is this teaching to you, good fellow, but that when you would deal me a blow and strike out my eye, if I rouse myself a little, you sing to me the teachings of the Gospel. Do you wish to know all the windings of your cunning, and the plots of the foxes who dwell among the ruins, concerning which Ezekiel says, 'Like foxes in the desert are your prophets, O Israel.' 3 Listen to what you have done. You lauded me in your preface in such a way that your praises are made a ground of accusation against me, and if I had not said that I was stranger to such an admirer, I would have been judged a heretic. After I repelled your charges, that is, your praise, and that without ill will to you personally, for I addressed the accusations and not the accuser, and having inveighed against heretics to show that I was Catholic, though I was defamed by you, you became angry and were maddened, and you threw together the most magnificent works against me, which works when you had handed them over for everyone to read and announce, then writings came to me from Italy and Rome and Dalmatia, in which you, my old adulator, had adorned me with public acclaim. Saint Jerome, from the Apology Against The Books Of Rufinus, Book 3 1 Gen 3.1 2 Mt 5.39 3 Ezek 13.4

A Corrupted Book

Clemens apostolorum discipulus, qui Romanae Ecclesiae post apostolos et episcopus et martyr fuit, libros edidit, quia Graece appellantur Ἀναγνωρισμὸς , id est, Recognitio: in quibus cum ex persona Petri apostoli doctrina quasi vere apostolica in quamplurimis exponatur, in aliquibus ita Eunomii domga inseritur, ut nihil aliud quam ipse Eunomius disputare credatur, Filium Dei creatum de nullis exstantibus asseverans. Tum deinde etiam illud adulterii inseritur genus, ut naturam diaboli caeterorumque daemonum non propositi voluntatisque malitia, sed excepta ac separata creaturae produxerit qualitas, qui utique in caeteris omnem rationabilem creaturam docuerit liberi arbitrii facultate donatam. Sunt etiam alia nonnulla libris ejus inserta, quae ecclesiastica regula omnino non recipit. Quid, quaeso, de his sentiendum est? Quod apostolicus vir, imo pene Apostolus, nam ea scribit quae apostoli dicunt, cui Paulus apostolus testimonium dedit, dicens: Cum Clemente, et caeteris adjutoribus meis, quorum nomina sunt in libro vitae: scribebat hoc quod libris vitae contrarium est? An id potius credendum est quod supra diximus, quod perversi homines ad assetionem dogmatum suroum sub virorum sanctorum nomine, tanquam facilius credenda, interserverunt ea quae illi nec sensisse nec scripisse credendi sunt? Rufinus Aquileiensis, De Adulteratione Librorum Origenis Source: Migne PG 17.620b-21b

Clement, the disciple of the Apostles, who was a bishop and a martyr of the Church of Rome after the Apostles, composed some books which in Greek are called 'Anagnorismos', that is 'The Recognition' in which, in the person of the Apostle Peter, a teaching that is very apostolic for the most part is taught, but in some places the teaching of Eunomius is inserted, which can be thought to be nothing but that which Eunomius argued for, asserting that the Son of God was created from nothing. Then finally even that corruption is inserted which claims that the nature of the devil and other demons is not evil because of the choice of the will, but because God produced them as a different and separate type of creature, though in other things it is taught that He gave the faculty of free will to every rational creature. There are not a few of such things inserted in this book, which the ecclesiastical rule does not allow at all. And what then, I ask, shall we think concerning this? That an Apostolic man, indeed almost an Apostle, for he writes these things which they say are of the Apostle, him to whom Paul the Apostle gave witness to, saying: 'With Clement, and others of my helpers, whose names are written in the book of life,' 1 wrote that which is contrary to the book of life? Or rather should it not be believed, as we said above, that perverse men, for the assertion of their own teaching, under the names of holy men, so that they might be more readily believed, inserted these things, which they neither thought nor wrote? Rufinus of Aquileia, On The Corruption of the Books of Origen 1 Philip 4.3

Called And Chosen

Vocatus Apostolus... Nomen hoc, id est vocatus, quia ad omnes pertinet qui in Christo credunt, generale potest videri sed unusquisque secundum id quod in eo praevidit et elegit Deus, aut apostolus vocatur, aut propheta, aut magister, aut liber ab uxore, aut servus in conjuge; et pro diversitate gratiae completur illud quod scriptum est: Multi sunt vocati, pacui autem electi. Sciendum tamen est quod possibile est aliquem esse vocatum apostolum, aut vocatum prophetam, aut vocatum magistrum, et si neglexerit vocationis suae gratiam, decidere ex ea, sicut et Judas, qui apostolus vocactus est, et negligens vocationis suae gratiam, ex apostolo effectus est proditor. Et fuit quidem vocatus apostolus, sed non fuit electus apostolus. Sed et ille prophet qui in tertio Regnorum libro refertur prophetasse de Jeroboam, vocatus propheta fuit; si autem electus, ipse discutito, quonaim quidem prohibitus panem manducare in Israel, manducavit, et interemptus est a leone. Sunt et multi vocati magistri per omnes Ecclesias Dei, et vocati ministri; sed necscio qui in his electi magistri sint, et electi ministri. Sic et puto esse quosdam vocatos quidem ut patiantur pro Christo, non tamen electos; id est, vocatos martyres, sed non electos martyres; ut sunt illi qui post tormentorum agones et carcerum, non usque ad finem in confessionis tolerantia perdurarunt. Est et vocata virgo, sed non electa virgo; quae scilicet non fuerit sancta corpore et spiritu. Et est vocatus pastor, sed non electus pastor, qui praeest quidem gregi, et lacte ejus utitur, et lanis ejus operitur; sed infirmum non requirit, et claudum non colligit, et fortem circumscribit in labore. Ita est et vocatus abstinens, sed non electus abstinens, scilicet qui jejunat tristis, et exterminans faciem suam ut hominibus placeat. Sed et per singulos gratiarum gradus similiter invenies multos quidem vocatos, paucos autem electos. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.840a-842a

Called to be an Apostle...1 This word, that is 'called,' because it pertains to everyone who believes in Christ, it is possible to consider generally, but each one, according to what God foresees and chooses in him, either is called to be an Apostle, or prophet, or teacher, or free from a wife, or a servant in marriage, and according to the diversity of grace it is fulfilled with is written, 'Many are called, few are chosen.' 2 It must be known, however, that it is possible that someone is called as an Apostle, or prophet, or teacher, and if he neglects the grace of his vocation, he is cut off from it, as Judas, who was called an Apostle, and neglecting the grace of his vocation was made a traitor from an Apostle. And certainly he was called to be an Apostle, but he was not a chosen Apostle. Even that prophet in the third book of Kings who was said to have prophesised to Jeroboam, was called a prophet, but if chosen, he ruined himself, because being prohibited to eat bread in Israel, he ate and was slain by a lion. 3 There are many who are called teachers throughout all the Churches of God, and ministers, but I do not know who among them are chosen teachers and ministers. So I think there are some called to suffer for Christ, but they are not chosen, that is, they are called martyrs, but they are not 'chosen' martyrs. They are the ones who after the agony of torments and prison, do not endure in the patience of confession to the end. She is called to be a virgin, but not a chosen virgin, who shall not be holy in body and spirit. And he is called a shepherd but not a chosen shepherd, who has charge of the flock, and makes use of its milk and covers himself in its wool, but he does not seek out the weak, and he does not attend to the lame, and he heaps toil on the strong. 4 Thus a man called abstains, but in abstincence he is not chosen, as he who grieves to fast and disgures his face that he might please men. 5 And through each step of grace similarly we find many who are called and few who are chosen. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Book 1, Translated by Rufinus of Aquileia 1 Rom 9.3 2 Mt 22.14 3 3 Kings 13.1-25 4 Ezek 34.3-4 5 Mt 6.16

Ascending And Sitting

Ascendit ad Caeos, sedet ad dextram Patris... Sedere quoque ad dexteram Patris, carnis assumtae mysterium est. Neque enim incorporeae illi naturae convenienter ista absque assumtione carnis aptantur: neque sedis caelestis perfectio divinae naturae, sed humanae conquiritur. Unde et dicitur de eo: Parata est sedes tua, Deus, ex tunc, a saeculo tu es. Parata igitur a saeculo sedes est, in qua Dominus Jesus sessurus erat: in cujus nomine omne genu flectatur, caelestium, terrestrium, et infernorum, et omnis lingua confiteatur, ei, quia Dominus Jesus est in gloria Dei Patris. De quo et David ita refert: Dixit Dominus Domino meo, sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum. Quae tamen dicta Dominus in Evangelio disserens, dicebat ad Pharisaeos: Si ergo David in spiritu Dominum vocat eum, quomodo Filius ejus est? Per quod ostendit se secundum spiritum Dominum, secundum carnem filium esse David. Unde et ipse Dominus iterum dicit: Verumtamen dico vobis, Amodo videbitis filium hominis sedentem ad dexteram virtutis Dei. Et Petrus Apostolus dicit de Christo, Qui est in dextera Dei sedens in caelis. Sed et Paulus ad Ephesios scribens, Secundum operationem, inquit, potentiae virtutis ejus, quam operatus est in Christo, suscitans eum a mortuis, et sedere faciens in dextera sua. Rufninus Aquileiensis, Commentarius In Symbolum Apostolorum Source: Migne PL 21.368a-b

He Ascended into Heaven, and Sits on the Right Hand of the Father... To sit at the right hand of the Father is a mystery belonging to the assumption of the flesh. For it it is not suited to the incorporeal nature without the assumption of flesh, nor is a heavenly seat suited to the perfection of the Divine nature, but it is for the human. Whence it is said of Him, 'Your seat, O God, is prepared from thence, you are from everlasting.' 1 The seat, therefore, on which the Lord Jesus was to sit, was prepared from everlasting, 'in whose name every knee should bow, the things of heaven and of earth, and under the earth, and every tongue shall confess to Him that Jesus is Lord in the glory of God the Father.' 2 Of whom also David thus speaks, 'The Lord said to my Lord, Sit at my right hand until I make your enemies your footstool.' 3 Concerning which words the Lord in the Gospel says to the Pharisees, 'If therefore David in the spirit calls Him Lord, how is He his Son?' 4 By which He showed that according to the Spirit He is the Lord, according to the flesh He the Son of David. Whence also the Lord again says: 'Truly I say to you, henceforth you shall see the Son of Man sitting at the right hand of the power of God.' 5 And the Apostle Peter says of Christ, 'He who is at the right hand of God, seated in the heavens.' 6 And Paul also, writing to the Ephesians, says: 'According to the working of the might of His power, which He wrought in Christ, when He raised Him from the dead, and seated Him at His right hand.' 7 Rufinus of Aquileia, Commentary On The Apostles' Creed 1 Ps 92.2 2 Philip 2.10-11 3 Ps 109.1 4 Mt 22.45 5 Mt 26.64 6 1 Pet 3.22 7 Ephes 1.19-20

Suffering And Belief

Crucifixus sub Pontio Pilato... Sed dicit aliquis: Nunquid haec de Domino intelligenda sunt? Nunquid Dominus ab hominibus teneri poterat, et ad judicium pertrahi? Et de hoc te idem propheta convincet. Dicit enim his verbis: Ipse Dominus in judicium veniet, cum senioribus et principibus populi. Judicatur ergo Dominus secundum prophetae testimonium, et non solum judicatur, sed etiam flagellis caeditur, et palmis in faciem verberatur, et conspuitur, et omne pro nobis perfert opprobrium indignitatis. Et quia haec stupescenda erant omnibus, cum praedicarentur ab Apostolis: idcirco etiam ex persona ipsorum propheta exclamat et dicit: Domine, quis credidit auditui nostro? Incredibile enim est, ut Deus Dei Filius passus, ista dicatur, et praedicetur: ergo et praedicuntur per prophetas, ne qua credituris dubitatio nasceretur. Ipse ergo ex sua persona Christus Dominus dicit: Dorsum meum dedit ad flagella, et maxillas meas ad palmas, et faciem meam non averti a confusione sputorum. Rufninus Aquileiensis, Commentarius In Symbolum Apostolorum Source: Migne PL 21.359a-b

Crucified under Pontius Pilate... But someone says: 'Must these things be understood of the Lord? Should the Lord be seized by men and dragged off to judgement?' Of this also the same Prophet shall convince you. For he says, 'The Lord Himself shall come into judgment with the elders and princes of the people.' 1 Therefore, according to the Prophet's testimony, the Lord is judged, and not only judged, but scourged, and slapped on the face with the palm, and spat on, and He suffers every insult and indignity for our sake. And because all must be bewildered when these things shall be preached by the Apostles, therefore the Prophet speaking in their person also exclaims, 'Lord, who has believed our report?' 2 For it is incredible that God, the Son of God, should be spoken of and preached about as having suffered these things. For this reason they were foretold by the Prophets, lest any doubt should be found in those who are going to believe. Thus Christ the Lord Himself, in His own person, says, 'I gave my back to scourges and my cheeks to palms, I did not turn my face away from the contempt of spitting.' 3 Rufinus of Aquileia, Commentary On The Apostles' Creed 1 Isaiah 3.14 2 Isaiah 53.1 3 Isaiah 50.6

The Gibeonites and Salvation

'In domo Patris mei mansiones multae sunt'  Dicit Verbum Dei. Sed et resurrectio mortuorum non habebit aequalem resurgentium gloriam, sed alia caro volucrum, alia pecorum, alia vero piscium: et corpora coelestia, et corpora terrestia, sed alia quidem coelestium gloria, alia vero terrestrium. Alia gloria solis, alia gloria lunae, alia gloria stellarum. Stella ab stella differt in gloria, ita et resurrectio mortuorum. Multae ergo eorum qui ad salutem veniunt differentiae designantur. Unde et nunc Gabaonitas istos, quorum historia recitata est, arbitror part unculam quamdam esse eorum, qui salvandi sunt, ita tamen ut non absque alicujus notae inustione slaventur. Vides namque quomodo ligni caesores, vel aquae gestatores fiant et condemnentur ad obsequium populi, et aharis Dei ministerium, quoniam quidem cum dolo et caliditate accesserunt ad filios Israel, pannis calceamentisque veteribus induti, et cibum vetusti panis ferentes. Isti ergo veniunt ad jesum cum omnibus vetustatibus suis, et orant ab eo hoc tantum ut salventur. In quorum figura tale mihi aliquid videtur ostendi. Sunt quidam in Ecclesia credentes quidem et habentes fidem in Deum, et acquiescentes omnibus divinis praeceptis: quique etiam erga servos Dei religisoi sunt, et servire cupiunt, sed et ad ornatum Ecclesiae, vel ministerium satis prompti paratique sunt, in actibus vero suis et conversatione propria, obscenditatibus et vitiis involuti, nec omnino depontes veterem hominem cum actibus suis, sed involuti vetustis vitiis et obscenditatibus suis, sicut et isti pannis et calceamentis veteribus obtecti, praeter hoc quod in Deum credunt, et erga servos Dei vel Ecclesiae cultum videntur esse devoti, nihil adhibent emendationis vel innovationis in moribus. Istis ergo Jesus Dominus noster salutem quidem concedit, sed quodammodo salus ipsa eorum notam non evadit infamiae. Origenes, Homilia X In Librum Jesu Nave, Interprete Rufino Aquileiense Source: Migne PG 12.879c-880b

'In the house of my father there are many mansions' 1 Says the Word of God. But even the resurrection of the dead will not exhibit an equal glory of those who rise, but there is one flesh of birds, another of cattle, another again of fish; there are celestial bodies and there are terrestrial bodies, but the glory of the celestial is one thing and that of terrestrial things another; there is a glory of the sun, another glory of the moon, another glory of the stars; star and star differs in glory, and so it is with the resurrection of the dead. 2 Thus are the many differences of those who come to salvation depicted, whence even now I think that the Gibeonites, whose history has been told, are a certain small part of those who will be saved, but in such a way that they are not saved without the branding of some sort of mark. For you see how they are condemned to be 'hewers of wood' or 'bearers of water' for the service of the people and for the ministry of the altar of God, because they indeed approached the sons of Israel with deceit and cunning, 'clothed in old garments and shoes' and 'carrying for food old bread'. So these folk come to Joshua with all their old things and beg him that they might be saved. 3 Something such as this seems to me to be shown in their figure. There are in the church certain folk who believe in God, have faith in God, and accede to all the Divine commands. Furthermore they are conscientious toward the servants of God and desire to serve them, and are fully ready and prepared for the furnishing of the Church or for ministry. But in their actions and their conduct, they are wrapped up in vices, not wholly 'putting away the old man with his acts,' 4 but they are enveloped in ancient vices and offensive faults, just as those folk were covered with old garments and shoes. Apart from the fact they they believe in God and seem to be conscientious towards the servants of God, or the worship of the Church, they make no effort to correct or be renewed in their habits. For these, then, our Lord Jesus allows a certain salvation, but their salvation, in a certain measure, does not escape a note of infamy. Origen, from Homily 10 on the Book of Joshua, Translated by Rufinus of Aquileia 1 Jn 14.2 2 1 Cor 15.39-41 3 Joshua 9 4 Ephes 4.22

A Woman Against Heretics

Haeretica in his provinciis exorta tempestas, cuncta turbavit; et in tantam rabiem concitata est, ut nec sibi, nec ullu bonorum parceret. Et quasi  parum esset, hic universa movisse, navem plenam blasphemiarum Romano intulit portui. Invenitque protinus patella operculum, et Romanae fidei purissimum fontem, lutosam coeno permiscuere vestigia. Nec mirum si in plateis, et in foro rerum venalium, fictus ariolus stultorum verberet nates, et obtorio fuste dentes mordentium quatiat: cum venenata spuracque doctrina Romae invenerit quos induceret. Tunc librorum περὶ ἄρχώ infamis interpretatio: tunc discipulus ὄλβιος, vere nominis sui, si in talem magistrum non impegisset. Tunc nostrorum διάλυτες contradictio, et Pharisaeorum turbata est schola. Tunc sancta Marcella, quae diu se cohibuerat, ne per aemulationem quippiam facere videretur, postquam sensit fidem apostolico ore laudatem in plerisque violari, ita ut sacerdotes quoque, et nonnullos monacharum, maximque saeculi homines, in assensum sui traheret; ac simplicitati illuderet Episcopi, qui de suo ingenio caeteros aestimabat, publice restitit: malens Deo placere, quam hominibus. Laudat Salvator in Evangelio villicum iniquitatis, quod contra dominum quidem fraudelenter, attamen pro se prudenter fecerit. Cernentes haeretici de parva scintilla maxima incendia concitari; et suppositam dudum flammam jam ad culmina pervenisse; nec posse latere, quod multos deceperat, petunt, et impetrant ecclesiasticas  epistolas: ut communicantes Ecclesiae discessisse viderentur. Non multum tempus in medio, succedit in pontificatum vir insignis Anastasius qui dum Roma habere non meruit, ne orbis caput sub tali episcopo truncaretur. Imo idcirco raptus atque translatus est, ne semel latam sententiam, precibus suis flectere conaretur: dicente Domine ad Jeremiam: Ne oraveris pro populo isto, neque depreceris in bonum. Quia si jejunaverint, non exaudiam preces eorum. Et si holocausta et victimas obtulerint, non siscipiam eos. In gladio enim et fame, et pestilentia ego consumam eos. Dicas, quid haec ad laudem Marcellae? damnationis haereticorum haec fuit principium: dum adducit testes, qui prius ab eis eruditi, et postea ab haeretico fuerant errore correpti: dum ostendit multitudinem deceptorum, dum impia περὶ ἀρχῶν ingerit volumina, quae emendata manu scorpii monstrabantur: dum acciti frequentibus litteris haeretici, ut se defenderent, venire non sunt ausi: tantaque vis conscientiae fuit, ut magis absentes damnari, quam praesentes coragui maluerint. Hujus tam gloriosae victoriae origo Marcella est, tuque caput horum et causa bonorum, scis me vera narrare Sanctus Hieronymus, Epistula CXXVII, Ad Principiam Virginem Source: Migne PL 22 1092-3

There arose in these provinces a storm of heresy which threw everything into confusion, 1 and so great was the fury whipped up that it spared neither itself nor any good. And as if it were too little to have troubled everything here, it brought into the port of Rome a ship full of blasphemies. The dish soon found itself a cover, and the pure fount of the Roman faith was mixed with the mud of filthy feet 2. No wonder if in the streets and market places a lying soothsayer can strike fools from behind, or, taking up his staff, shatter the teeth of those who mock him, when such venomous and foul teaching found in Rome those whom it could persuade. Then came the infamous translation of Origen's 'On First Principles,' then that 'fortunate' disciple, 3 who would have been true to his name had he not dashed himself against such a teacher. Then our destructive refutation which confounded the school of the Pharisees. Then the blessed Marcella, who had restrained herself for a long while lest she should appear to act out of envy, after she understood that the faith of Rome, once praised by the mouth of an Apostle, 4 was likely to be violated, that the heresy was not only drawing in many priests and monks and a great number of men of the world to give assent, but it even tricked the bishop who judged others by his own guilelessness, 5 publicly resisted it, preferring to please God rather than men. In the Gospel the Saviour praises the unjust steward because, although indeed he defrauded his master, he acted prudently for himself. 6 The heretics seeing how a little spark had kindled such a conflagration, 7 and that the flames lit secretly by them a little while ago had already reached the rooves, and they were no longer able to hide that they deceived many, asked for and indeed demanded letters from the Church, so that it appear they had been in communion with the Church. Not long after that celebrated man Anastasius succeeded to the pontificate, who Rome was not worthy to have for long, lest the head of the world be struck off under such a bishop. So he was quickly seized and taken away, lest the sentence once passed he try to avert with prayers, with the Lord saying to Jeremiah: 'Pray not for this people, nor implore their good. Because if they fast I will not hear their prayers. And if they offer holocausts and victims, I will not accept them. For I will consume them by the sword and by famine and by pestilence.' 8 You will say, what has this to do with the praise of Marcella? She was the origin of the condemnation of the heretics. She introduced the witnesses first taught by them and then dragged off into their heretical teaching. She revealed the multitude of deceivers, bringing forward the impious books of 'On First Principles', which had been 'improved' by the hand of the scorpion. Finally she it was who summoned the heretics in frequent letters to defend themselves, but they did not dare come, for they were so troubled in their conscience that they prefered to be condemned by absence than face their accusers. The fount of this glorious victory was Marcella and you know that I speak the truth about the source of these goods. St Jerome, from Letter 127, To The Nun Principia 1 Origenism 2 Ezek 34.18 3 Rufinus Tyrannus translator of Origen 4 Rom 1.8 5 Pope Siricius 6 Lk 16.8 7 James 3.5 8 Jerem 14.11-12

Dividing The Waters

'Et fecit Deus firmamentum, et divisit inter medium aquae quae est super firmamentum, et inter medium aquae quae est subter firmamentum. Et vocavit Deus firmamentum coelam. Et vidit Deus quia bonum est, et factum est vespere, et factum est mane, dies secundus.' Studeat ergo unusquisque nostrum divisor aquae effici ejus quae est supra et quae est subtus: quo scilicet spiritalis aquae intellectum et participium capiens ejus quae est supra firmamentum, flumina de ventre suo educat aquae vivae salientis in vitam aeternam, segragatus sub dubio et separatus ab ea aqua quae subtus est, id est, aqua abyssi, in qua tenebrae esse dicuntur, in qua princeps hujus mundi, et adversarius draco, et angeli ejus habitant, sicut superius indicatum est. Illius ergo aquae supernae participio, quae supra coelos esse dicitur, unusquisque fidelium coelestis efficitur, id est, cum sensum suum habet in arduis et excelsis, nihil de terra, sed totum de coelestibus cogitans, quae sursum sunt quaerens, ubi Christus est in dextera Dei Patris. Tunc enim et ipse ea laude dignus habebitur a Deo, quae hic scribitur cum dicitur: 'Et vidit Deus quia bonum est.' Origenes, Homilia I In Genesim, Interprete Rufino Aquileiense Source: Migne PG 12.147-148

'And God made the firmament, and divided the water which is under the firmament from the water which is above the firmament. And God called the firmament heaven. And God saw that it was good; and there was evening and there was morning, the second day.' 1 Let each one of us, therefore, strive to be a divider of that water which is above and that which is below, by which, of course, attaining understanding and participation in that spiritual water above the firmament, one may draw from oneself rivers of living water springing up into eternal life, separated, without doubt, and removed from that water which is below, that is, the water of the abyss in which darkness is said to be, in which is the prince of this world, and the enemy dragon and his angels dwell there, as was indicated above. Therefore, by participation in the supernal water which is said to be above the heavens, each one of the faithful becomes heavenly, that is, when he turns to high and exalted things, thinking nothing about the earth but wholly about the heavens, seeking the things which are above, where Christ is at the right hand of the Father. For then he will be considered worthy of that praise from God which is written here when it says: 'And God saw that it was good.' Origen, from the First Homily on Genesis, Translated by Rufinus of Aquileia. 1 Gen 1.7-8

According To The Flesh

Verum occurunt nobis quidam quaestiones acerbissimas commoventes, quomodo videtur Christus ex semine David descendere, quem constat ex Ioseph non esse natum, in quem Ioseph series ex Dauid descendentis generationis adducitur? Quibus occurrere quamuis molestum sit secundum litterae rationem, tamen respondetur a nostris, quod Maria, quae desponsata Ioseph antequam convenirent inventa est in utero habens de Spiritu sancto, secundum legem sine dubio contribuli suo et cognato coniuncta est; et quamuis dicatur ad eam ab angelo, quia Elisabeth, cognata tua, et ipsa pariet filium in senectute sua, Elisabeth autem ex filiabus Aaron esse dicatur, tamen affirmabitur a nostris, quod cognationis nomen non solum ad contribules sed ad omnes qui sunt ex genere Israel possit aptari, sicut idem apostolus de omnibus simul dicit: qui sunt cognati mei secundum carnem. Haec quidem et alia his similia respondentur; verum quam sint valida adversum assertiones eorum qui nos de Scripturarum testimoniiis perurgent probato tu qui legis. Nobis tamen haec intelligenda secundum spiritalem uel allegoricam rationem magis videntur, secundum quod nihil obest, etiam quod Ioseph pater Christi dicitur. Et a Matthaeo refertur, quod Ioram genuit Oziam. In quarto autem Regnorum scriptum est, quod Ioram genuit Ochoziam, Ochozias Ioas, Ioas Amasiam, Amasias Azariam, ipsum qui interdum Ozias nominatur, et Azarias Ionatham. Hic ergo Ozias, qui et Azarias, cum in quarto Regnorum libro dicatur Amasiae esse filius, a Mattheo Jorae filius scribitur, tribus in medio generationibus praetermissis. Cujus rei dissertio, certum est quod non secundum historiam, sed secundum spiritalem intelligentiam constet; quae non est nobis nunc in transitu pulsanda: in suo enim loco tangetur. Interum sufficit nobis ad eos qui adversantur respondere, quod sicut Jesus Joseph filius esse dicitur, ex quo non est generatus; et Ozias genitus ex Joram, ex quo non est genitus: ita et ex semine David secundum carnem Christus potest accipi, ut quidquid rationis vel assertionis in Joram protulerunt, et in Joseph, hoc et in David suscipiendum dicamus. Origenes, Commentariorum In Epistolam Beati Pauli Ad Romanos, Liber Primus, Interprete Rufino Aquileiense Source: Migne PG 14.850-851

But there are some who direct against us barbed questions, asking us how it seems that Christ is descended from the seed of David, when he was not born of Joseph, for from Joseph's lineage the descendants of David are traced? Although it is a cause of trouble on account of having to write the words, however we reply that Mary, who was betrothed to Joseph and who before they came together was found to be with child by the Holy Spirit, according to the law was of the same tribe and joined to one of the same tribe, and although it was said to her by the angel that Elizabeth her relative was to bear a son in her old age, and Elizabeth was spoken of being of the tribe of Aaron, however we say, that the name of relation is not only meant to refer to those of one's own tribe, but to all who are able to be called of the people of Israel, as the same Apostle concerning all them at once says, 'those who are my people according to the flesh.' 1 These and other things let them be an answer to them, but how these replies may fare against the assertions of those who press us concerning the witness of the Scriptures, you who read may put to the test. And yet to us there must be understanding according to the spirit, and by use of allegory it seems there is no obstacle to calling Joseph the father of Christ. In Matthew it is said that Jehoshaphat begat Joram, 2 but in the fourth book of Kings it is written that Joram sired Ahaziah, Ahaziah Joash, Joas Amaziah, and Amaziah Azariah, the same who is yet named Uzziah, and Azariah Jotham. 3 Hence Uzziah who is also called Azariah, is said to be the son of Amaziah in the fourth book of kings, 4 and yet in Matthew's account he is recorded as a son of Joram, three generations between having been omitted. The explanation of this matter is certainly not established by the historical but by the spiritual understanding, concerning which now is not the time for us to deal with these matters in passing but let them be studied in their own place. Enough for the moment to answer those who oppose us that just as Jesus is said to be the son of Joseph, by who he was not sired, and Uzziah is said to be sired by Joram, by whom he was not, so one is able to understand that Christ was of David's seed according to the flesh, and thus we say that whatever defense and proof they propose for Joram and Joseph should be accepted as well in the case of David. Origen, from the Commentary on the Letter of Saint Paul to the Romans, Translated by Rufinus of Aquileia 1 Rom 9.3 2 Mt 1.8 3 4 Kings 8.25 4 4 Kings 15.1

The Rise of a Scholar

Velut lampade quamdam divina luce fulgentem Didymum Dominus accednit. De cujus vita, atque institutis, quoniam ad Ecclesiae gloriam Dei munere concessus creditur, licet in transcursu, necessario tamen commemoranda nobis pauca videntur. Is namque in parva aetate, cum adhuc etiam prima litterarum ignoraret elementa, luminibus orbatus, majore desiderio scientiae veri luminis inflammatur: nec desperationem cupita adipiscedni passus est, cum audisset scriptum in Evangelio: Quod apud homines impossiblie est, possibile est apud Deum.  Hac igitur  divina  pollicitatione confisus indesinenter Dominum deprecabatur, non ut oculorum carnalium visum, sed ut illuminationem cordis acciperet. Miscebat tamen precibus studi ac laborem, et juges continuatasque vigilas, non ad legendum, sed ad audiendum adhibebat, ut quod aliis visus, hoc illi conferret auditus. Cum vero post lucubrationis laborem, somnus, ut fieri solet, legentibus advenisset, Didymus silentium illud non ad quietem, vel otium datum ducens, tanquam animal ruminans cibum, quem ceperat, ex integro revocabat, et ea quae dudum, percurrentibus aliis, ex librorum lectione cognoverat, memoria et animo retexebat, ut non tam audisse quae lecta fuerant, quam descripsisse ea mentis suae paginis videretur. Ita brevi, Deo docente, in tantam divinarum humanarumque rerum eruditionem ac scientiam venit, ut scholae ecclesiasticae, doctor exsisteret, Athanasio episcopo, caeterisque sapientibus in Ecclesia viris Dei admodum probatus. Rufinus Aquileiensis, Historia Ecclesiasticae, Lib II, Cap VII

The Lord kindled Didymus as a lamp shining with Divine light. Of his life and character, since it is believed that he was given by God for the glory of the Church, it seems necessary to us make brief mention. When he was of few years, while he was yet ignorant of the elements of letters, he was deprived of light, yet he was inflamed by a greater desire for the true light of knowledge, nor was he afflicted with despair of gaining what he desired, since he had heard that it was written in the Gospel, 'What is impossible for men is possible for God.' 1 Trusting in this Divine promise, he prayed to the Lord unceasingly, not that he might receive sight in his physical eyes, but that he might have illumination of heart. He combined labour with prayers and study and took to the toil of continuous vigils, not for reading but listening, that what sight gave to others hearing might give to him. But when after their work as usual sleep had come over the readers, Didymus, deeming that silence was given neither for rest nor idleness, like a clean animal chewing the cud, 2 what he had taken in, he would recall entire, and these things which others had raced through in their reading of books, in his mind and memory he would turn over and over, so that he seemed not so much to have heard what was read as to have written it out on the pages of his mind. Thus in a short time, with God teaching, he arrived at such erudition of Divine and human things that he became a teacher of the ecclesiastical school, having won the approval of bishop Athanasius and other wise men in the church of God. Rufinus of Aquileia, Ecclesiastical History, Book 2, Chap 7 1 Lk 18.27 2 Lev 11.3

The Dry and the Fruitful Land

Et congregata est acqua quae est sub caelo in congregationes suas, et apparuit arida. Et vocavit Deus aridam terram, et congregationes aquarum vocavit maria. Sicut ergo arida haec, segregata a se aqua, quemadmodum superius diximus, ultra non mansit arida, sed jam terra nominatur: hoc modo etiam nostra corpora, si haec ab eis segregatio fiat, jam non permanebunt arida, sed terra appellabunter, ex eo quod fructum Deo ferre jam poterunt. Quoniam quidem in initio Deus coelum fecit et terram: postea vero fecit firmamentum et aridam. Et firmamentum quidem vocavit coelum, donans ei ejus coeli quod ante creaverat nomen. Aridam vero appellavit terram, pro eo quod ei facultatem ferendorum fructuum largiretur. Si quis ergo sua culpa aridus adhuc manet, et fructrum nullum affert, sed spinas et tribulos, velut ignis escas gerens, secundum ea quae ex se protulit, etiam ipse esca ignis efficitur. Si vero studio et diligentia sua separatis ex se aquis abyssi, qui sunt daemonum sensus, exhibuit se terram fructiferam, debet sperare similia, quod et ipse introducatur a Deo in terram fluentem lac et mel.  Origenes, Homilia I In Genesim, Interprete Rufino Aquileiense

'And the water under heaven was gathered into its gatherings and dry land appeared. And God called the dry land earth and the gatherings of water he called seas.'1 Therefore as this dry land, separated from the water, as we said above, did not remain dry any further but is now named earth, in this way our own bodies, if the separation of them occurs from the waters, will no longer remain dry but be named earth from which the fruit for God will be able to be brought forth. Because in the beginning God made heaven and earth and later he made the firmament and the dry land, and the firmament he called heaven giving to it the name of the heaven he created earlier. Dry land he called earth, because he granted it the ability to bring forth fruits. If someone therefore by his own fault remains dry and does not bring forth fruit, but spines and thistles, as if bearing fuel for fire, in accordance with the things which he has brought forth, he himself is made fuel for fire. If by intent and diligence being separated from the waters of the abyss, which are the thoughts of demons, a man shows a fruitful land, he should hope for similar, that is, to be introduced by God into the land flowing with milk and honey. Origen, First Homily on Genesis, Translated by Rufinus of Aquileia. 1 Gen 1 9-10

From the Waters

'Et dixitque Deus: Producant aquae repentia animarum vivarum, et volatilia volantia super terram secundum firmamentum coeli. Et factum est sic.  Secundum litteram jussu Dei producantur ab aquis repentia et volatilia, et haec vidimus a quo sint facta cognoscimus. Sed videamus quomodo etiam secundum nostrum firmamentum coeli, id est, mentis nostrae vel cordis soliditatem, haec eadem fiant. Arbitror, quia si mens nostra illuminata fuerit a nostro sole Christo, jubetur postmodum ex his quae in ea sunt aquis producere repentia et volatilia volantia, id est, cogitaniones bonas vel malas proferre in medium, ut discretio fiat bonorum a malis, quae utique utraque ex corde procedunt. De corde namque nostro velut de aquis proferuntur et bonae cogitaniones et malae. Sed nos verbo ac praecepto Dei utraque proferamus ad conspectum et judicium Dei, ut cum ipsius illuminatione discernere possimus a bono quod malum est; id est, ut ea quae super terram repunt, et terrenas sollicitudines gerunt, separemus a nobis; illa vero quae meliora sunt, id est volatilia, sinamus volare non solum super terram, sed etiam secundum firmamentum coeli; id est, ut sensum et rationem tam terrenorum quam coelestium pertractemus in nobis, ut intelligere quoque possimus, quae sint in nobis noxia ex repentis. Si videmus mulierem ad concupiscendum eam, illud est in nobis reptile venenatum. Si vero sit in nobis sobrietatis sensus, etiamsi domina Aegyptia nos adamaverit, efficimur aves, et relinquentes Aegyptia vestimenta in manibus ejus, ex obscenis insidiis evolabimus. Si sit in nobis sensus ad furandum nos provocans, istud est reptile pessimum. Si vero sit in nobis senus, ut etiamsi duo minuta habeamus, haec ipsa pro misericordia offeramus in dona Dei, iste sensus avis est, nihil de terrenis cogitans, sed ad firmamentum coeli volatibus tendens. Si veniat nobis sensus persuadens nobis cruciatus martyrii nos non debere tolerare, istud erit reptile venenatum. Si vero ascendat nobis sensus et cogitatio talis, ut usque ad mortem pro veritate certemus, avis erit haec, a terrenis ad superna conscendens. Similiter etiam de caeteris vel peccatorum vel virtutum speciebus sentiendum est, et discernendum quae sint repentia, et quae sint volatilia, quae producere ad discretionem in conspectu Dei aquae nostrae jubentur. Origenes, ex Homilia I In Genesim, Interprete Rufino Aquileiense

'And God said: 'Let the waters bring forth creeping creatures having life and birds flying over the earth in the firmament of heaven.' And it was so done.' 1  According to the letter at God's command creeping creatures and birds are brought forth by the waters, and we recognize by whom these things which we see have been made. But let us see how also in our firmament of heaven, that is, in the firmness of our mind or heart, these same things come to be. I think that if our mind has been enlightened by our sun, Christ, it is ordered afterwards to bring forth from these waters which are in it creeping creatures and birds which fly, that is, to bring forth good or evil thoughts into the open that there might be a distinction of good from evil, certainly both coming forth from the heart. For from the heart as from the waters both good and evil thoughts are brought forth. But by the word and precept of God let us offer both to sight and judgment of God that with his enlightenment we may be able to distinguish what is evil from the good, that is, that we may separate from ourselves those things which creep upon the earth and bear earthly cares. But those things which are better, that is, the birds, let us permit to fly, not only above the earth but also in the  firmament of heaven, that is, let us explore in ourselves the meaning and reason of heavenly things as well as earthly, that we are able also to understand which of the creeping creatures in us may be harmful. If we should see a woman to lust after her,2 that is a poisonous reptile in us. But if we have the disposition of continence, even if an Egyptian lady love us passionately, we become birds, and, leaving the Egyptian garments in her hands, we will fly away from indecent snares. 3 If we should have an inclination inciting us to steal, that is a most evil reptile. But if we have an inclination that even if we should have two pennies 4 we would offer these out of mercy as a gift of God, that inclination is a bird thinking nothing about earthly things, but striving for the firmament of heaven in its flights. If an inclination should come to us persuading us that we ought not to suffer the torments of martyrdom, that will be a poisonous reptile. But if should rise up in us an inclination and thought such as this: that we struggle for the truth even to death, this will be a bird ascending from earthly things to the things above. 5 In similar manner  concerning other forms of either sins or virtues we should perceive and distinguish which are creeping creatures and which are birds, which our waters are commanded to bring forth for separation before God. Origen, from the First Homily on Genesis, Translated by Rufinus of Aquileia 1 Gen 1.20 2 Mt 5.28 3 Gen 39 7-12 4 Lk 21.2  5 Phil 3.1

Scarlet Fire

Videamus ergo qua ratione coccum dixerit duplicatum. Color iste, ut diximus, ignis indicat elementum. Ignis autem duplicem habet virtutem, unam qua illuminat, aliam qua incendit. Haec est historiae ratio. Veniamus et ad intellectualia. Etiam in ipsis ignis duplex est. Est ignis quidam in hoc saeculo, est et in futuro. Dominus Jesus dicit, 'Ignem veni mittere in terram.' Ignis iste illuminat. Item rursus Dominus dicet in futuro operariis iniquitatis: ' Ite in ignem aeternum, quem praeparavit Pater meus diabolo et angelis ejus.' Ille ignis incendit. Verumtamen iste ignis, quem venit mittere Jesus, illuminat quidem omnem hominem venientem in hunc mundum, habet tamen aliquid quod et incendat, sicut confitenetur illi qui dicunt, 'Nonne cor nostrum ardens erat infra nos, cum adaperiret nobis Scripturas?' Simul ergo et incendebat et illuminabat, adaperiens Scripturas. Nescio autem si et ille ignis in futuro saeculo qui incendit, habeat aliquid quod et illuminet. Est ergo, ut ostendimus, natura ignis duplex, et ideo jubetur offerri occus duplicatus. Quomodo ergo nos offerre possumus ignem istem duplicatum ad aedificium tabernaculi, videamus. Si doctor es, exstruis tabernaculi aedificans Ecclesiam Dei; dicit ergo et ad te Deus quod et ad Jeremiam dixit: 'Ecce dedi verba mea in os tuum,' id est ignem. Si ergo docens et aedificans Ecclesiam Dei, increpes tantomodo et arguas et castiges, et peccata populi exprobes, nihil autem consolationis proferas de Scripturis divinis, obscurum nihil explanes, nihil scientiae profundioris attingas, nec aliquid intelligentiae sacratiores a aperies, obtulisti quidem coccum, sed non duplicatum. Ignis enim tuus incendit tantummodo, et no illuminat. Et rursum si docens mysteria legis aperias, secretorum arcana discutias, peccantem vero non arhuas, negligentem non corripias, severitatem disciplinae non teneas, obtulisti quidem coccum, sed non duplicatum. Ignis enim tuus tantum illuminat, non accendit. Qui ergo recte offert, et recete dividit, coccum offert duplicatum, ut cum scientiae lumine igniculum serveritatis admisceat. Origenes, In Exodum Homilia XIII, Interprete Rufino Aquileiense

Let us see, therefore, for what reason Moses said 'scarlet doubled.'1 This colour, as we have said, indicates the element of fire. Fire, however, has a double power: one which enlightens, another which burns. This is the historical reason. Let us come also to the spiritual reason. Even in this fire is double. There is a certain fire in this age and in the future. The Lord Jesus says, 'I came to cast fire on the earth.' 2 That fire enlightens. Again the same Lord says in the future to the workers of iniquity: 'Go into the eternal  fire my Father has prepared for the devil and his angels.'3 That fire burns. Nevertheless, that fire which Jesus came to cast enlightens, indeed, 'every man coming into this world.'4 But it has something also which burns, as those acknowledge who say, 'Was not our heart burning within us when he opened to us the Scriptures?'5 Therefore, by opening the Scriptures he both burned and enlightened at the same time. I do not know, however, whether that fire in the world to come which burns also has power to enlighten. The nature of fire, therefore, as we have shown is double and, for that reason, it is ordered that 'scarlet doubled' be offered. Let us see, therefore, how we can offer that doubled fire for the building of the tabernacle. If you are a teacher you are erecting a tabernacle when you edify the church of God. God, therefore, says to you also what he said to Jeremiah: 'Behold I have made my words in your mouth as fire.' 6 If, therefore,when you teach and edify the Church of God, you rebuke only and reprove and censure and upbraid the sins of the people, but you offer no consolation from the Sacred Scriptures, you explain nothing obscure, you touch nothing of more profound knowledge, you do not open any more sacred understanding, you have offered scarlet, indeed, but not doubled. For your fire burns only and does not enlighten. And again, if, when you teach, you open the mysteries of the Law, you discuss hidden secrets, but you do not reprove the sinner nor correct the negligent, nor hold to severity of discipline, you have offered scarlet, to be sure, but not doubled. For your fire enlightens only; it does not burn. He, therefore, who offers rightly and divides rightly offers scarlet doubled, so that he mixes the small flame of severity with the light of knowledge Origen, Twelfth Homily on Exodus, Translated by Rufinus of Aquileia. 1 Ex 35.5 2 Lk 12.49 3 Mt 25.41 4 Jn 1.9 5 Lk 24.32 6 Jer 1.9

The Great Lights

Et fecit Deus duo luminaria magna: luminare majus in principatum diei, et luminare minus in pincipatum noctis, et stella. Et posuit ea Deus in firmamento caeli, ut luceant super terram et potestatem habeant diei et noctis, et dividant inter medium lucis et inter medium tenebrarum. Et vidit quia bonum est: et factum est vespere et factum est mane dies quarta.   Sicut sol et luna magna luminaria dicta sunt esse in firmamento coeli; ita et in nobis Christus et Ecclesia. Sed quoniam etiam stellas in firmamento posuit Deus, videamus quae sunt etiam in nobis stellae, id est, in cordis nostri coelo. Moyses stella est in nobis, quae lucet et illuminat nos aetibus suis. Et Abraham, Isaac et Jacob et Isaias, et Jeremias, et Ezechiel, et David, et Daniel: et omnes quibus Scriptura sancta testimonium dedit, quia placuerint Deo. Sicut enim 'stella ab stella differt in claritate ita et a Christo atque Ecclesia illuminatur mentes nostrae. Ita tamen illuminamur, si non simus mentibus caeci. Nam sicut sol et luna corporalibus oculis caecos quamvis illustrent, illi tamen recipere lumen non possunt; ita et Christus lucem suam praestat mentibus nostris, sed ita demum nos illuminabit, si nequaquam caecitas mentis impediat. Quod etiam si accidat primo, oportet eos qui caeci sunt sequi Christum, dicentes et clamantes: Misere nobis, fili David,'  ut etiam visum ab ipso recipientes, possint deinceps et lucis ejus splendore radiari. Verum non aequaliter omnes qui vident illuminantur a Christo, sed singuli secundum eam mensuram illuminantur, qua vim luminis recipere valent. Et sicut non aequaliter oculi corporis nostri illuminantur a sole, sed quanto quis in loca altiora conscenderit, et ortum ejus editioris speculae intuitione fuerit contemplatus, tanto amplius et splendoris ejus vim percipiet et caloris: ita etiam mens nostra quanto altius et excelsius appropinquaverit Christo, ac se viciniorem splendori lucis ejus objecerit, tanto magnificentius et clarius ejus lumine radiabitur, sicut et ipse ait per prophetam; Approprinquate mihi et appropinquabo vobis dicit Dominus. Et iterum dicit, Deus approximans ego sum, et non Deus de longe' Non similiter tamen venimus ad eum omnes sed unusquisue secundum propriam suam virtutem. Aut enim cum turbis venimus ad eum, et per parabolas nos reficit, ad hoc tantummodo ne multis jejuniis deficiamus in via: aut certe semper et indesinenter ejus pedibus assidemus, vacantes ad hoc solum ut audiamus verbum ejus, nequaquam perturbati erga multum ministerium, sed optimam partem eligentes, quae non auferetur a nobis. Et utique qui sic accedunt ad eum, multo amplius ex ejus lumine consequuntur. Si vero sicut apostoli nusquam omnino moveamur ab eo, sed semper cum eo permaneamus in omnibus tribulationibus ejus, tunc nobis secreto ea, quae ad turbas locutus fuerat, exponit, atque dissolvit, et multo clarius illuminat nos. Si vero etiam talis quis fuerit, ut possit et in montem ascendere cum eo sicut Petrus et jacobus et Joannes, iste non solum Christi lumine, sed etiam Patris ipsius illuminabitur voce. Origenes, Homilia I In Genesim, Interprete Rufino Aquileiense

'And God made two great lights, the great light to rule the day and a lesser light to rule the night, and the stars. And God placed them in the firmament of Heaven that they shine on all the earth and that they have power over the day and the night, and they divided between the middle of the light and between the middle of the darkness. And He saw that it was good and there was an evening and a morning, the fourth day .' 1 Like the sun and moon  there are said to be great lights in the firmament of heaven, that is, in us Christ and the Church. But because God placed stars in heaven, we see that there are also stars in us, that is, in our heavenly heart. Moses is a star in us, which shines and illuminates us with his age. And Abraham and Isaac and Jacob and Isaiah and Jeremiah and Ezekiel and David and Daniel, and all of whom Scripture testifies as being holy, because they were pleasing to God. For as star and star differs in brightness, 2 so even by Christ and the Church our minds are illuminated. That is, we are illuminated if we are not blind in our minds. For as the sun and moon are to our corporeal eyes, that though they shine we may not able to see their light, so even Christ offers his light to our eyes, but we are only illuminated if we have no blindness of mind. And if that blindness should happen, first we should follow those blind men who followed Christ, crying out, ' Be merciful to us, son of David' 3 that receiving sight  from Him, we may then be able to be lit up by the splendour of his light. Certainly all are not equal who receive light from Christ, but each is illuminated according to his measure, that is, by the power of the light that he is able to receive. And as our corporeal eyes are not lit equally by the sun, but much more is he  who has risen to a higher place where he may contemplate His rising by thought on the mirror which shows Him, and there so much more shall a man perceive His splendour and heat to be. So even our minds the more they rise and are higher, having neared Christ, being closer as He throws down the splendour of his light, so much more magnificently and brightly are they lit up by His light, as even He says through the Prophet, Draw near to me and I shall draw near to you, says the Lord 4. And again He says, 'I am God who is near not a God who is far off.' 5 Not in identical fashion do we come to Him, but everyone comes according to his own virtue. For either we come with the crowds to Him, and by parables he refreshes us, lest by being little used to fasting we weary on the way. Or we sit at length near His feet, attending only to this: that we hear His word, not all disturbed by many distractions, but choosing the better part, which will not be taken from us. 6 And he who approaches Him in this way obtains much more of His light. Truly if we be as the Apostles and never move away from Him, but always remain with him in His troubles, then to us is expounded the mystery of what he has spoken to the crowd who have been dismissed. And yet with much more light He may illuminate us. And if indeed someone would have that, let him be able to climb up the mountain like Peter and James and John, 7 there not only to be illuminated by Christ, but even to be illuminated by the voice of the Father. Origen, First Homily on Genesis, Translated by Rufinus of Aquileia. 1 Gen 1.16 2 2 Cor 15.41 3 Mt 9.27  4 Zach 1.3  5 Jer 23.23  6 Lk 10. 39-42  7 Lk 9.28

The Living Sacrifice

'Obsecro itaque vos, fratres, per misericordiam Dei, ut exhibeatis corpora vestra hostiam viventiam, sanctam, Deo placentem, rationabile, obsequium vestrum. Et nolite confimari huic saeculo: sed reformamini rennovatione sensus vestri: ut probetis quae sit voluntas Dei, quod bonum, et beneplacitum, et perfectum Quoniam, inquit, ostendimus a sacrificiis carnalibus recedendum, secundum quod et Propheta dicit: Hostias et oblationem noluisti, nec placita sunt tibi : nunc, ait, doceo vos quibus hostiis delectetur Deus: et haec doceo non quasi imperans, nihil enim proficit legis imperium, sed quasi qui officium susceperim reconciliandi vos Deo, osbsecro vos, fratres; et obsecro non per potentiam, sed per misericordiam Dei. Quia enim, sicut supra ostendi omnes conclusi sunt sub peccato,  nunc iam non in meritis, sed in misericordia Dei salus humana consistit. Quid autem est quod vos obsecro? Ut exhibeatis corpora vestra hostiam viventem, santam, Deo placentem, ut sit rationabile obsequium vestrum. Obsequium hic cultum Dei dicit. Qui cultus quoniam dudum in pecudum mutorum corporibus consistebat, nunc, inquit, in corpore rationabilis hominis offeratur, et corpora magis vestra quam  pecudum fiant sacrificiorum quae in Levitico lata est secundum spiritalem intelligiam complent. Verbi causa, ut ibi offerebant vitulum primo loco, vel secundo arietem, aut tertio hircum, aut quarto turtures, vel etiam pullos columbarum, ut in his uniuscujusque anima purificaretur pro qualitate gestorum; haec nunc in suo corpore unusquisque purificans, et spiritali sensu discernens, rationabili obsequio viventem hostiam offert Deo. De quibus singulis, cum in librum Levitici aliqua diceremus, pro viribus explanare tentavimus quomodo unusquisque rationabili obsequio cultus Dei, si superbiam corporis sui vincat, immolet vitulum; si iracunduam superet, arietem jugulet; si libidinem vincat, holocaustum offerat hircum; si vagos et lubricos cogitationum resecet volatus, columbas et turtures immolet. Origenes, Commentarium in Epistolam Ad Romanos, Liber IX, Interprete Rufino Aquileiense

'I beg you, brothers, through the mercy of God, that you show your bodies as a living sacrifice, holy , pleasing to God, and a reasonable offering. And do not conform to this age: but be remade in  the renewal of your mind that you might discover what is the will of God, what is good, and pleasing, and perfect.'1   Because, he said, we are shown that we must withdraw from carnal sacrifice, when the Prophet says 'Sacrifices and oblations You did not want nor are they pleasing to You,' 2 now, he says, I shall teach you what sacrifices delight God: and I teach not like one who commands, for the rule of the law profits not, but as one who has taken up this office for reconciliation with God, and I beseech not through power, but through the mercy of God. Because indeed, as we have said before, everyone has been bound up within sin, 3 and so man's salvation is brought about not by his own merit but by the mercy of God. And what is this I ask? That you show your bodies as a living sacrifice, holy, pleasing to God, a reasonable offering. Here he speaks of worship as being an offering to God. That worship then which a little time ago consisted in the changeable bodies of cattle, now, he says, shall be offered with reason by the body of man, and so let your body, not beasts, be brought to sacrifice, that one may have a spiritual understanding of Leviticus. By the word, we offer there in first place flesh, or as second a ram, or third a goat, or fourth turtle doves, or even doves, that the soul may be purified by the quality of deeds, these things now purifying the body, discerned with spiritual sense, offered humbly as a reasonable sacrifice to God. Concerning these things we have mentioned from the book of Leviticus we shall try to explain how each one may be a rational offering for the worship of God. If  a man would conquer pride of body he sacrifices flesh; if anger he would overcome, he chooses a ram, if lust he would defeat he offers a holocaust of goats, if he would fly from wandering and slippery thoughts, he sacrifices doves and turtle doves. Origen, Commentary on Saint Paul's Letter to the Romans, Book 9, Translated by Rufinus of Aquileia 1 Rom 12 -1-2 2 Ps 39.7 3 Rom 11.32

The Corruption of Works

Quidam eorum qui libenter habent criminari proximos suos, ascribunt nobis et doctrinae nostrae crimen blasphemiae, quod a nobis nunquam audierunt: de quo ipsi viderint, nolentes observare mandatum illud quod dicit, quia maledici regnum Dei non possidebunt, dicentes me, patrem malitiae ac perditionis et eorum qui de regno Dei ejiciuntur, id est diabolum, dicere esse salvandum: quod ne aliquis quidem mente motus, et manifeste insaniens dicere potest. Sed nihil mirum mihi videtur, si adulteretur doctrina mea ab inimicis meis, et tali adulterio corrumpatur, quali adulterio corrupta est Epistola Pauli apostoli. Quidam enim sub nomine Pauli falsam epistolam conscripserunt, ut conturbarent Thessalonicenses, quasi instaret dies Domini, et seducerent eos. Propter hanc ergo Epistolam in secunda Epistola quam ad Thessalonicenses scribit, haec dixit: Rogamus autem vos, fratres, per adventum Domini nostri Jesu Christi, et nostrae congregationis in ipsum, ut non moveamini cito a sensu vestro, neque terramini, neque per spiritum, neque per verbum, neque per epistolam tanquam per nos missam, quasi instet dies Domini. Nemo vos seducat ullo modo. Talia ergo quaedam video etiam nobis accidere. Nam quidam auctor haereseos, cum sub praesentia multorum habita inter nos fuisset disputatio, et descripta, accipiens ab his qui descripserant codicem, quae voluit addidit, et quae voluit abstulit, et quod ei visum est permutavit, circumferens tanquam ex nomine nostro, insultans et ostendens ea quae ipse conscripsit. Pro quibus indignantes fratres qui in Palestina sunt, miserunt ad me Athenas hominem qui acciperet a me ipsum authenticum exemplar, quod ne relectum quidem vel recensitum a me antea fuerat, sed ita neglectum jacebat, ut vix inveniri potuerit. Misi tamen, et sub Deo teste loquor, quoniam, eum convenissem illum ipsum qui adulteraverat librum, arguens quare hoc fecisset, velut satisfaciens mihi respondit: Quoniam magis ornare volui disputationem illam, atque purgare. Videte quali purgatione disputationem nostram purgavit. Tali nempe, quali purgatione Marcion Evangelia purgavit, vel Apostolum; vel quali successor ejus post ipsum Appelles. Nam sicut illi subverterunt Scripturarum veritatem: sic et iste, sublatis quae vere dicta sunt, ob nostri criminationem inservit quae falsa sunt. Sed licet homines haeritici et impii sint qui haec facere ausi sunt, tamen habebunt et illi judicem Deum, qui talibus adversum nos criminationibus accommodant fidem. Origenes, ex Epistola ad quosdam charos suos Alexandriam, Interprete Rufino Aquileiense

Some of those who freely accuse their neighbours ascribe to us and our teaching the crime of blasphemy, which they have never heard from us, concerning which let them look to themselves who are unwilling to observe the command that says 'Speakers of evil shall not possess the kingdom of heaven,'1 that is, those who say that I say that the father of wickedness and perdition and those who were cast out of the kingdom of heaven, that is the devil, shall be saved, which is something not one of disturbed mind or stark mad would be able to say. But it does not seem amazing to me if my teaching has been falsified by my enemies and by such a falsification corrupted as was an epistle of the Apostle Paul. For they wrote under the false name of Paul that they might trouble the Thessalonians, as if the day of the Lord were near, and that they might seduce them. Because of this in the second letter which he wrote to the Thessalonians he says this: 'We ask you, brothers, by the coming of our Lord Jesus Christ and our gathering into him, that you be not quickly moved in your minds, nor fearful, either by a spirit, or a word, or a letter claiming to be sent by us, as though the day of the Lord were near. Let no one seduce you in any way.'2 Such a thing I see happening even to us. For a certain author of heresy, when in the presence of many there was a discussion between us, it being recorded, took the book from those who had written it, added what he wished, removed what he wished, and changed what seemed good to him, and then he carried it around as if it were by us, mocking and showing off those things which he had written. The brothers who are in Palestine being indignant at this sent to me at Athens a man who was to receive the authentic work, which I had neither reread nor corrected, but it was lying so neglected that he was scarcely able to find it. I sent it off, however, and I say with God as witness that when I met the man who had falsified the book and questioned him as to why he had done so, as if he were satisfying me, he replied: 'Because I wished to adorn the discussion and purify it.' See with what sort of purity he purified our discussion! Certainly with such a purification Marcion purified the Gospels or the Apostles, or his successor after him Apelles. For as they subverted the truth of the Scriptures, so this man took out what we had truly spoken and to incriminate us inserted what was false. But it is for heretical and impious men to dare to do such things, but they shall have God's judgement who give credit to such accusations against us. Origen, from a Letter to Certain Dear Friends at Alexandria, Translated by Rufinus of Aquileia 1 1 Cor 6. 10 2 2 Thes 2.1-3

An Argument over Teachers

Illud autem minimum quidem est, et responsione vix dignum, quod enumerans doctores suos, quos se de synagoga dicit esse mercatum, stimulans nos, subjungit: Neque enim, inquit, ipse me docui, sicut quidam; nos sine dubio intuens, in quos omne ab initio lacertionis suae pondus invexit. Et miror hoc eum dicere voluisse, cum majorem in me et veriorem haberet obtrecrandi materiam, quod magis inter multos et praeclaros magistros diu moratus, nihil dignum eorum, vel magistero, vel institutionibus habeam. Caeterum iste qui in tota vita sua non totos triginta dies Alexandriae, ubi erat, Didymus commoratus est, per totos pene libellos suos longe lateque se jactat. Didymi videntis esse dicipulum, et katheghten, id est praeceptorem, in scripturis sanctis habuisse Didymum. Et omnis ista jactantia in uno mense quaesita est. Ego qui sex annis Dei causa commoratus sum, et iterum post intervallum aliquod, aliis duobus, ubi Didymus, de quo tu solo te jactas, et ubi alii nihilominus illo non inferiores, quos tu ne facie tenus quidem nosti, Serapion et Menites, viri natura et moribus et eruditione germani: ubi Paulus senex Petri Martyris discipulus: et ut ad eremi magistros veniam, quibus et attentius et frequentius vacabamus, ubi Macarius Antonii discipulus et alter Macarius et Isidorus et Pambas, omnes amici Dei, qui nos haec docebant, quae ipsi a Deo discebant: quantum ego, si hoc ita deceret, aut expediret, de his omnibus habere jactantiae materiam possem? Sed erubesco, haec etiam retexens, dum volo tibi ostendere, non, ut tu dicis, nostro ingenio magistros, sed quod plus doleo, magistris defuisse magis ingenium nostrum. Rufinus Aquileiensis, Apologiae In Hieronimum

It is a trivial thing and scarcely worthy of response, that, relating the various teachers whom he hired from the synagogue, he concludes, thus to needle me, 'Indeed I have not been my own teacher, like some,' without doubt meaning me, for he brings the whole weight of his assault against me from beginning to end. But I am amazed that he should have chosen to speak of this when he had available a more grave and more fearful matter to disparage me, that though I tarried for so long among many eminent teachers I possess nothing worthy of their teaching or their training. He indeed has not in his whole life stayed more than thirty days at Alexandria, when he dwelt with Didymus, yet through almost all his books he boasts, at length and at large, of it, that he was seen to be the pupil of Didymus the blind and that for his preceptor in the Holy Scriptures he had Didymus. And the material for all this boasting was acquired in a single month. But I, for the cause of God, stayed six years, and again, after a certain interval, for two more, where Didymus lived, of whom alone you boast, and where others also lived who were in no way inferior to him, but whom you did not know even the faces of, Serapion and Menites, men like twins in nature and conduct and learning, and there was Paul the Old, pupil of Peter the Martyr, and, to come to the teachers of the desert, to whom I listened frequently and attentively, Macarius the disciple of Anthony, and the other Macarius, and Isidore and Pambas, all friends of God, who taught me those things which they had learned from God. How much material, if I thought it decent or expedient to boast, would I have from all these men? But I blush even while I weave these things together, which I do wishing to show you, not, as you say, my masters' talents, but, what I grieve over, that my talents fell short of my masters. Rufinus of Aquileia, Apology against Jerome

A Charitable Scholar

Ipse enim Eusebius amator et praeco et contubernalis Pamphili tres libros scripsit elegantissimos, vitam Pamphili continentes: in quibus cum catera miris laudibus praedicaret, humilitatemque eius ferret in coelum, etiam hoc in tertio libro addidit: Quis studiosorum amicus non fuit Pamphili? Si quos videbat ad victum necessariis indigere, praebebat large quae poterat. Scripturas quoque sanctas non ad legendum tantum, sed et ad habendum, tribuebat promptissime. Nec solum viris, sed et feminis, quas vidisset lectioni deditas. Unde et multos codices praeparabat, ut cum necessitas poposcisset, volentibus largiretur. Et ipse quidem proprii operis nihil omnino scripsit, exceptis epistolis, quas ad amicos forte mittebat; in tantum se humilitate dejecerat. Veterum autem tractatus scriptorum legebat studiosissime, et in eorum meditatione jugiter versabatur. Sanctus Hieronymus, Apologia Adversus Libros Rufini, Liber Primus Source: Migne PL 23.404a-b

Eusebius himself, a close friend, herald and companion of Pamphilus, wrote three most elegant books containing the life of Pamphilus in which he proclaims with praise other admirable traits and lifts to the sky his humility, and in the third book he says further: 'What lover of study was not a friend of Pamphilus? If he knew of any of them being in want of the necessaries of life, he helped them to the utmost of his power. He would not only provide them copies of the Holy Scriptures to read, but to keep, and that most readily. And he gave not only to men, but to women also if he saw that they were given to reading. He therefore kept many volumes, so that when necessity pressed he could give to those who asked. He himself however, wrote nothing of his own, except letters which he sent to friends, so humble he judged himself. But the works of the old writers he read most diligently and was constantly occupied in meditation upon them.' St Jerome, from the Apology Against The Books Of Rufinus, Book 1