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2

2

[' p. 347.] Ep. 66.

C. 4.

[42. p. 348.

mense labours; he agrees that his errors are excusable; only A. D. 400. he would not have him extolled as an Apostle, or have it pretended that he is never mistaken. As to the Apology of Origen, attributed to the Martyr Pamphilus', he affirms that it was not composed by him, but by Eusebius. He wrote also to Ruffinus; for when he left Palestine, they parted good D. 399. friends. St. Jerome complains gently of his preface, in which ad Ruffin.] Ruffinus, while he seemingly commends him, really accuses him of the errors of Origen; and begs him to be more cautious for the future, lest others should not bear it with the same patience.

3

Apol. ad Ruff. 1. c. 2.

Pamm.adv.

At the same time St. Jerome, according to the desire of Pammachius and Oceanus, translated Origen's Book of Principles. He himself acknowledged the necessity of making a new translation3, on comparing that which they had sent him with the Greek original. For he observes that Ruffinus had corrected the errors of Origen against the TRINITY, which [P. 355. Ä. D. 401.] would not have been tolerated at Rome; but that he had let alone the other dogmas, concerning the fall of the Angels, of souls, of the resurrection, the plurality of worlds, and of the restoration of all things. Ruffinus had left all these errors in Origen as he found them, or had confirmed them by the writings of Didymus'. St. Jerome therefore thought himself ['commenobliged to make a more impartial version of this work, where Didymi qui all the errors of Origen should equally appear.

tariolis

Origenis apertissi

pugnator

bk. 18. ch.

Pammachius having received this, was shocked at these er- mus prorors, and kept the book close, for fear of their becoming public. est. Supr. But one of the brethren, prompted by an indiscreet zeal, bor- 10. and 36.] rowed them to read, promising speedily to return them, and Pammachius lent them without suspicion. The other immediately got writers in short-hand, and copied out the whole work with dispatch, that he returned it sooner than he had promised. This copy he communicated to others; but it was full of errors, and in many places the sense was incomplete, as well by reason of the obscurity of the matter, as by the hurry of the transcribers. Wherefore ten years after, that is, about the year 409, a person named Avitus desired St. Jerome to send him the true version, which he did; and at the same time to provide him with the antidote, he wrote a letters, wherein he sets down the errors contained in each of the four A. D. 409.1 B b

5

Ep. 59.

[94. p. 760.

ad Avit.

A. D. 400. books of the Principles. The version of St. Jerome is lost, and that of Ruffinus only remains.

LII. Ruffinus

at Rome. [Ep. ad Anastas.]

ap. S. Hier. tom. 5.

[p. 259.]

* Supr. bk.

17. ch. 5.

When Ruffinus heard that St. Jerome had translated the Books of Principles, he was so incensed, that his friends at Rome did not think it advisable to send him St. Jerome's letter, to Aquileia. Meanwhile, he composed three books against St. Jerome, which appeared some time after. He also much about the same time translated Eusebius' Ecclesiastical History, at the desire of Chromatius, Bishop of Aquileia. To which he added two books, which continued it to the reign of Theodosius the Great. He tells us that he was about it when Alaric passed the Alps, to enter Italy.

Pope Anastasius had often cited him to Rome, to defend condemned himself. He did not go, but only wrote him a letter1; where he says in excuse, that not having seen his relations for thirty years, it would be hard to leave them so soon, and that he was much tired with his long journey. He pretends that his faith was sufficiently proved by the persecution he underwent at Alexandria, namely, in the time of Valens'. However, he makes his Confession of Faith concerning the TRINITY, the Incarnation, the Resurrection of the Flesh, the Eternity of Hell Torments, in sufficient conformity with the Catholic doctrine. Concerning the Origin of Souls, he relates three opinions; but says he has embraced none of them, and that he holds what the Church plainly teaches concerning them, that God is the Author of both body and soul. As to the translation of Origen, he said, he neither defends nor approves, but only interprets him; and protests, that he never did, nor would hold another faith than that of the Church of Rome, and the Churches of [Alexandria,] Aquileia and Jerusalem.

Marcell.

3 Ep. 87. This apology did not satisfy Pope Anastasius; he not[78.] ad Pamm. et withstanding condemned Ruffinus, and hearing that Theo[A.D. 405. philus of Alexandria had condemned the writings of Origen p. 699. fin.] and forbidden any one to read them, he condemned3 them at Ep. 16. [96. ad Rome also. He did this mainly at the earnest solicitation of Princip. p. 782. St. Marcella', and probably in the year 401. In the following A. D. 412.] year he wrote to John, Bishop of Jerusalem, who had con5 Ap. S. sulted him in the case of Ruffinus, and speaks to him in the 5. [p. 260, following manner: "It is for Ruffinus to consider how he 261.] Conc.

c. 5.

Hier. tom.

2. p. 1194.

"will be able to justify himself before God, who is the Judge A. D. 400. "of his conscience. As for Origen, whom he hath trans"lated into our tongue, I knew not before who he was, nor "what he had advanced." He afterwards declares how that he wholly disapproves of his translation, as being of no other use but to infect the Roman Church with a pernicious doctrine. He trusts in the Divine Providence, that his own conduct will be approved by the whole world, and says that he had written more at large to his brother Venerius, who was Bishop of Milan, the successor of Simplician. He adds, that there is a Rescript from the Emperors forbidding all the faithful to read Origen's books. He exhorts John not to pay attention to common talk, or to entertain unjust suspicions against any one, which seems to refer to St. Jerome. He concludes speaking of Ruffinus: "Know that I look upon him as "divided from us, so that I desire I may not know where he is, or what he does; in fine, let him be absolved where he "can'." Thus ends the letter of Pope Anastasius, which is the only writing we have of his. In it he treats John of Jerusalem with great respect, and says that the glory of his 405.] Ep. Pontificate was spread through the whole world; which proves tom. 5. that the charges of Origenism, made against him by St. Epi- 658. B. [ad phanius and St. Jerome, had made no great impression at A. D. 553. Rome, or that they were forgotten. Origen was also condemned in Italy by Venerius of Milan, and even by Chro- tom. 9. matius of Aquileia; in short, by all the West.

See Apol.

S. Hier. 2. c. 6. [p.

Justinian.

Conc. p.

Mennam.

Conc. 5.

Gen. Mans.

p. 510. D.]

END OF THE TWENTIETH BOOK.

INDEX TO THE TEXT.

The References are made to Books and CHAPTERS.

Absis. See Apsis.

A.

Abundantius, Bishop of Trent, 18. 10.
Abraham, Bishop of Batnæ, at Council
of Constantinople, 18. 1.

Egyptian Abbot, 20. 6.
Absolution, 19. 21, 22.

Abstinences, superstitious, 19. 17.
Acacius, Bishop of Berrhoea, at Council
of Constantinople, 18. 1. sent to Rome
to heal the Schism of Antioch, 20.
41.

Academics, attacked by St. Augustine,
18. 53.

Accusations against Bishops, 18. 8: 19.

22.

Adelphius, chief of the Massalians, con-

victed by Flavian, 19. 26.
Adeodatus, son of St. Augustine, 18. 51.
His Baptism, 18. 54. His Death, 19.
37.

Adyta, of the Pagans, 19. 28, 30.
Aerians, 19. 36.

Aerius and his doctrines, 19. 36.
Agape, abolished by St. Ambrose, 18.

51. and in Africa, 19. 41. Combated
by St. Augustine, 20. 11. Their origin,
ibid. in use at Rome, ibid.
Agapius, claims the Bishopric of Bostra,
19. 51.

Agelius, Novatian Bishop of Constanti-
nople, 18. 26.

Agricola, St., his martyrdom, and dis-
covery of his relics, 19. 48.
Agrippinus, in Africa, 20. 47.

Albe, the, a vestment of the Deacon,
20. 33.

Albina, daughter-in-law of Melania, 21.
31.

a Roman lady, acquainted with
St. Jerome, 18. 20. Mother of St.
Marcella and St. Asella.

Albinus, Pagan High-Priest, converted
by his daughter Læta and his son-
in-law.

Alexander, St., a Door-keeper, martyred
at Anaunia by the barbarians, 20. 22.
Alleluia, 20. 8, 45.

Almoner, among the Monks, 20. 6.
Alypius, the friend of St. Augustine,
whom he follows to Milan, 18. 51. is
converted, 18. 52. baptized, 18. 54.
Amantius, Bishop of Nice, at the Council
of Aquileia, 18. 10.

Ambrose, St., ordains Aneminius at Sir-

mium, 18. 10, note x. At the Council
of Aquileia, 18. 12. at the Council of
Rome, A. D. 382, 18. 19. offers the
Sacrifice in a private house, 18. 19.
performs a miraculous cure, ibid. His
treatise on the Incarnation, 18. 23.
sent as ambassador to Maximus by
the Empress Justina, 18. 28. refuses
to communicate with Maximus, ibid.
Replies to the Memorial of Sym-
machus, concerning the altar of Vic-
tory, 18. 32. Persecuted by the Em-
press Justina, 18. 41. His sermons
on this occasion, 18. 42. He refuses
to contest the See of Milan with
Auxentius, in the Emperor's Con-
sistory, 18. 43. relies on the people's
attachment to the Faith, 18. 44. Ser-
mon against Auxentius, 18. 45. At-
tempts against his life, ibid. Dis-
covery of the Reliques of St. Gervasius
and Protasius, 18. 46. Miracles at
this time, 18. 47. Sent a second time
on an embassy to Maximus, 18. 57.
Refuses his communion and that of
the Bishops who communicated with
him or had procured the death of the
Priscillianists, 18.57. Comp. 18. 30.
intercedes for the Bishop of Callini-
cus, 19. 14. His influence, ibid. bids

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