"Clement," he says, "who was the disciple of the Apostles, and who succeeded the apostles both in the episcopate and in martyrdom, wrote the books which go by the name of Anagnorismus, that is, Recognitions. In these, though, speaking generally, the doctrine which is set forth in the name of the Apostle Peter is genuinely apostolical, yet in certain passages the doctrine of Eunomius is brought in such a way as that you would suppose Eunomius himself to be conducting the argument and asserting his view that the Son was created out of nothing."
And, after a passage too long to reproduce, he adds:
"What then are we to think of these facts? Must we believe that an Apostolic man wrote heresy? or is it not more likely that men of perverse mind, wishing to gain support for their own doctrines, and win easier credit for them, introduced under the names of holy men views which they cannot be believed either to have held or to have written down?"
He tells us that Clement the presbyter of Alexandria also, who was a catholic man, writes at times in his works that the Son of God is created; and that Dionysius Bishop of Alexandria, a most learned man, in the four books in which he controverted the doctrines of Sabellius, lapses into the dogma of Arius. What he aims at by quoting these instances is not to shew that Churchmen and catholics have erred, but that their writings have been corrupted by heretics, and he closes the discussion with these words:
"And when we find in Origen a certain diversity of doctrine, just as we have found it in those of whom we have spoken above, will it not be sufficient for us to believe the same in his case which we believe or understand in the case of the catholic men whom we have passed in review? Will not the same defence hold good when the case is the same?"
If, I reply, we admit that everything in a book which is offensive is corruptly inserted by others, nothing will remain belonging to the author under whose name the book passes, but everything can be assigned to those by whom it is supposed to have been corrupted. But then it will not belong to them either, since we do not know who they were: and the result will be that every book belongs to everybody and nothing to any one in particular. In this confusion which this method of defence introduces, it will be impossible to convict Marcion of error, or Manichæus or Arius or Eunomius; because, as soon as we point out a statement of their unbelief, their disciples will answer that was not what the master wrote, but was corruptly inserted by his opponents. According to this principle, this very book of yours will not be yours nor mine. And as to this very book in which I am making reply to your accusations, whatever you find fault with in it will be held not be written by me but by you who now find fault with it. And further, while you assign everything to the heretics, there will be nothing left which you can assign to churchmen as their own.
But you may ask, How is it then that in their books some false views occur? Well, if I answer that I do not know the parties whence these false views came, I must not be thought to have said that they are heretics. It is possible that they may have fallen into error unawares, or that the words bore a different meaning, or that they may have been gradually corrupted by unskilful copyists. It must be admitted that, before Arius arose in Alexandria as a demon of the south, things were said incautiously which cannot be defended against a malevolent criticism. But when glaring faults are exposed in Origen, you do not defend him but accuse others; you do not deny the faults, but summon up a host of criminals. If you were asked to name those who have been the companions of Origen in his heresies, it would be right enough to call in these others. But what you are now asked to tell us is whether those statements in the books of Origen are good or evil; and you say nothing, but bring in irrelevant matters, such as: This is what Clement says; this is an error of which Dionysius is found guilty; these are the words in which the bishop Athanasius defends the error of Dionysius; in a similar way the writings of the Apostle have been tampered with: and then, while the charge of heresy is fastened upon you, you say nothing in your own defence, but make confessions about me. I make no accusations, and am content with answering for myself. I am not what you try to prove me: whether you are what you are accused of being, is for you to consider. The fact that I am acquitted of blame does not prove me innocent nor the fact that you are accused prove you a criminal.
18. After this preface as to the falsification by heretics of the apostles, of both the Clements, and of Dionysius, he at last comes to Origen; and these are his words:
"I have shewn from his own words and writings how he himself complains of this and deplores it: He explains clearly in the letter which he wrote to some of his intimate friends at Alexandria what he suffered while living here in the flesh and in the full enjoyment of his senses, by the corruption of his books and treatises, or by spurious editions of them."
He subjoins a copy of this letter; and he who implores to the heretics the falsification of Origen's writings himself begins by falsifying them, for he does not translate the letter as he finds it in the Greek, and does not convey to the Latins what Origen states in his letter. The object of the whole letter is to assail Demetrius the Pontiff of Alexandria, and to inveigh against the bishops throughout the world, and to tell them that their excommunication of him is invalid; he says further that he has no intention of retorting their evil speaking; indeed he is so much afraid of evil speaking that he does not dare to speak evil even of the devil; insomuch that he gave occasion to Candidus an adherent of the errors of Valentinian to represent him falsely as saying that the devil is of such a nature as could be saved. But our friend takes no notice of the real purport of the letter, and makes up for Origen an argument which he does not use. I have therefore translated a part of the letter, beginning a little way below what has been already spoken of, and have appended it to the part which has been translated by him in a curtailed and disingenuous manner, so that the reader may perceive the object with which he suppressed the earlier part. He is contending, then, against the Bishops of the church generally, because they had judged him unworthy of its communion; and he continues as follows:
"Why need I speak of the language in which the prophets constantly threaten and reprove the pastors, elders, the priests and the princes? These things you can of yourselves without my aid draw out from the Holy Scriptures, and you may clearly see that it may well be the present time of which it is said [3118] Trust not in your friends, and do not hope in princes,' and that the prophecy is now gaining its fulfilment, [3119] The leaders of my people have not known me; my sons are fools and not wise: they are wise to do evil, but know not to do good.' We ought to pity them, not to hate them, to pray for them, not to curse them. For we have been created for blessing, not for cursing. Therefore even Michael, [3120] when he disputed against the devil concerning the body of Moses, did not dare to bring a railing accusation even for so great an evil, but said; The Lord rebuke thee.' And we read something similar in Zachariah, [3121] The Lord rebuke thee, O Satan; the Lord which hath chosen Jerusalem rebuke thee.' So also we desire that those who will not humbly accept the rebuke of their neighbours may be rebuked of the Lord. But, since Michael says, The Lord rebuke thee, O Satan,' and Zechariah says the same, the devil knows well whether the Lord rebukes him or not; and must acknowledge the manner of the rebuke."
Then, after a passage too long to insert here, he adds:
"We believe that not only those who have committed great sins will be cast out from the kingdom of heaven, such as fornicators and adulterers, and those who defile themselves with mankind, and thieves, but those also who have done evil of a less flagrant kind, since it is written; [3122] Neither drunkards nor evil speakers shall inherit the kingdom of God;' and that the standard by which men will be judged is as much the goodness as the severity of God. Therefore we strive to act thoughtfully in all things, in drinking wine, and in moderation of language, so that we dare not speak evil of any man. Now, because, through the fear of God, we are careful not to utter maledictions against any one, remembering that the words He dared not bring against him a railing accusation,' are spoken of Michael in his dealing with the devil; as it is said also in another place, [3123] They set at naught dominions and rail at dignities;' certain of these men who seek for matters of contention, ascribe to us and our teaching the blasphemy (as to which they have to lay to heart the words which apply to them, Neither drunkards nor evil speakers shall inherit the kingdom of God'), namely, that the father of wickedness and perdition of those who shall be cast out of the kingdom of God can be saved; a thing which not even a madman can say."
The rest which comes in the same letter he has [3124] set down instead of the later words of Origen which I have translated: "Now, because through the fear of God we are careful not to utter maledictions against any one," and so on; he fraudulently cuts off the earlier part, on which the later depends, and begins to translate the letter, as though the former part began with this statement, and says:
"Some of those who delight in bringing complaints against their neighbours, ascribe to us and our teaching the crime of a blasphemy, which we have never spoken, (as to which they must consider whether they are willing to stand by the decree which says The evil speakers shall not inherit the kingdom of God,') for they say that I assert that the father of the wickedness and perdition of those who shall be cast out of the kingdom of God, that is, the devil, will be saved; a thing which no man even though he had taken leave of his senses and was manifestly insane could say."
[3118] Mic. vii. 5
[3119] Jer. iv. 22
[3120] Jude 9
[3121] Zech. iii. 2
[3122] 1 Cor. vi. 9
[3123] Jude 8
[3124] Rufinus.
19. Now compare the words of Origen, which I have translated word for word above, with these which by him have been turned into Latin, or rather overturned; and you will see clearly how great a discrepancy between them there is, not only of word but of meaning. I beg you not to consider my translation wearisome because it is longer; for the object I had in translating the whole passage was to exhibit the purpose which he had in suppressing the earlier part. There exists in Greek a dialogue between Origen and Candidus the defender of the heresy of Valentinian, in which I confess it seems to me when I read it that I am looking on at a fight between two Andabatian gladiators. Candidus maintains that the Son is of the substance of the Father, falling into the error of asserting a Probolé or Production. [3125] On the other side, Origen, like Arius and Eunomius, refuses to admit that He is produced or born, lest God the Father should thus be divided into parts; but he says that He was a sublime and most excellent creation who came into being by the will of the Father like other creatures. They then come to a second question. Candidus asserts that the devil is of a nature wholly evil which can never be saved. Against this Origen rightly asserts that he is not of perishable substance, but that it is by his own will that he fell and can be saved. This Candidus falsely turns into a reproach against Origen, as if he had said that the diabolical nature could be saved. What therefore Candidus had falsely accused him of, Origen refutes. But we see that in this Dialogue alone Origen accuses the heretics of having falsified his writings, not in the other books about which no question was ever raised. Otherwise, if we are to believe that all which is heretical is not due to Origen but to the heretics, while almost all his books are full of these errors, nothing of Origen's will remain, but everything must be the work of those of whose names we are ignorant.