The Translator Symmachus. (1)

As to these translators it should be stated that Symmachus was an Ebionite. But the heresy of the Ebionites, as it is called, asserts that Christ was the son of Joseph and Mary, considering him a mere man, and insists strongly on keeping the law in a Jewish manner, as we have seen already in this history. (2) Commentaries of Symmachus are still extant in which he appears to support this heresy by attacking the Gospel of Matthew. (3) Origen states that he obtained these and other commentaries of Symmachus on the Scriptures from a certain Juliana, (4) who, he says, received the books by inheritance from Symmachus himself.

CHAPTER XVIII.

Ambrose.

ABOUT this time Ambrose, (1) who held the heresy of Valentinus, (2) was convinced by Origen's presentation of the truth, and, as if his mind were illumined by light, he accepted the orthodox doctrine of the Church. Many others also, drawn by the fame of Origen's learning, which resounded everywhere, came to him to make trial of his skill in sacred literature. And a great many heretics, and not a few of the most distinguished philosophers, studied under him diligently, receiving instruction from him not only in divine things, but also in secular philosophy. For when he perceived that any persons had superior intelligence he instructed them also in philosophic branches --in geometry, arithmetic, and other preparatory studies--and then advanced to the systems (3) of the philosophers and explained their writings. And he made observations and comments upon each of them, so that he became celebrated as a great philosopher even among the Greeks themselves. And he instructed many of the less learned in the common school branches, (4) saying that these would be no small help to them in the study and understanding of the Divine Scriptures. On this account he considered it especially necessary for himself to be skilled in secular and philosophic learning. (5)

CHAPTER XIX.

Circumstances related of Origen.

THE Greek philosophers of his age are witnesses to his proficiency in these subjects. We find frequent mention of him in their writings. Sometimes they dedicated their own works to him; again, they submitted their labors to him as a teacher for his judgment. Why need we say these things when even Porphyry, (1) who lived in Sicily in our own times and wrote books against us, attempting to traduce the Divine Scriptures by them, mentions those who have interpreted them; and being unable in any way to find a base accusation against the doctrines, for lack of arguments turns to reviling and calumniating their interpreters, attempting especially to slander Origen, whom he says he knew in his youth. But truly, without knowing it, he commends the man; telling the I truth about him in some cases where he could not do otherwise; but uttering falsehoods where he thinks he will not be detected. Sometimes he accuses him as a Christian; again he describes his proficiency in philosophic learning. But hear his own words:

"Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations." Farther on he says:

"As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. For this man, having been a hearer of Ammonius, (2) who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. (3) And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. (4)

For he was continually studying Plato, and he busied himself with the writings of Numenius (5) and Cronius, (6) Apollophanes, (7) Longinus, (8) Moderatus, (9) and Nicomachus, (10) and those famous among the Pythagoreans. And he used the books of Chæremon (11) the Stoic, and of Cornutus. (12)

Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures." (13)

These things are said by Porphyry in the third book of his work against the Christians. (14) He speaks truly of the industry and learning of the man, but plainly utters a falsehood (for what will not an opposer of Christians do?) when he says that he went over from the Greeks, (15) and that Ammonius fell from a life of piety into heathen customs. For the doctrine of Christ was taught to Origen by his parents, as we have shown above. And Ammonius held the divine philosophy unshaken and unadulterated to the end of his life. (16) His works yet extant show this, as he is celebrated among many for the writings which he has left. For example, the work entitled The Harmony of Moses and Jesus, and such others as are in the possession of the learned. These things are sufficient to evince the slander of the false accuser, and also the proficiency of Origen in Grecian learning. He defends his diligence in this direction against some who blamed him for it, in a certain epistle, (17) where he writes as follows:

"When I devoted myself to the word, and the fame of my proficiency went abroad, and when heretics and persons conversant with Grecian learning, and particularly with philosophy, came to me, it seemed necessary that I should examine the doctrines of the heretics, and what the philosophers say concerning the truth. And in this we have followed Pantaenus, (18) who benefited many before our time by his thorough preparation in such things, and also Heraclas, (19) who is now a member of the presbytery of Alexandria. I found him with the teacher of philosophic learning, with whom he had already continued five years before I began to hear lectures on those subjects. (20) And though he had formerly worn the common dress, he laid it aside and assumed and still wears the philosopher's garment; (21) and he continues the earnest investigation of Greek works."

He says these things in defending himself for his study of Grecian literature. About this time, while he was still at Alexandria, a soldier came and delivered a letter from the governor of Arabia (22) to Demetrius, bishop of the parish, and to the prefect of Egypt who was in office at that time, requesting that they would with all speed send Origen to him for an interview. Being sent by them, he went to Arabia. And having in a short time accomplished the object of his visit, he returned to Alexandria. But sometime after a considerable war broke out in the city, (23) and he departed from Alexandria. And thinking that it would be unsafe for him to remain in Egypt, he went to Palestine and abode in Caesarea. While there the bishops of the church in that country (24) requested him to preach and expound the Scriptures publicly, although he had not yet been ordained as presbyter. (25) This is evident from what Alexander, (26) bishop of Jerusalem and Theoctistus (27) of Caesarea, wrote to Demetrius (28) in regard to the matter, defending themselves thus:

"He has stated in his letter that such a thing was never heard of before, neither has hitherto taken place, that laymen should preach in the presence of bishops. I know not how he comes to say what is plainly untrue. For whenever persons able to instruct the brethren are found, they are exhorted by the holy bishops to preach to the people. Thus in Laranda, Euelpis by Neon; and in Iconium, Paulinus by Celsus; and in Synada, Theodorus by Atticus, our blessed brethren. (29) And probably this has been done in other places unknown to us."

He was honored in this manner while yet a young man, not only by his countrymen, but also by foreign bishops. (30) But Demetrius sent for him by letter, and urged him through members and deacons of the church to return to Alexandria. So he returned and resumed his accustomed duties.

CHAPTER XX.

The Extant Works of the Writers of that Age.

THERE flourished many learned men in the Church at that time, whose letters to each other have been preserved and are easily accessible. They have been kept until our time in the library at AElia, (1) which was established by Alexander, who at that time presided over that church. We have been able to gather from that library material for our present work.

Among these Beryllus (2) has left us, besides 2 letters and treatises, various elegant works. He was bishop of Bostra in Arabia. Likewise also Hippolytus, (3) who presided over another church, has left writings. There has reached us also a dialogue of Caius, (4) a very learned man, which was held at Rome under Zephyrinus, (5) with Proclus, who contended for the Phrygian heresy. In this he curbs the rashness and boldness of his opponents in setting forth new Scriptures. He mentions only thirteen epistles of the holy apostle, not counting that to the Hebrews (6) with the others. And unto our day there are some among the Romans who do not consider this a work of the apostle.

CHAPTER XXI.

The Bishops that were well known at that Time.

AFTER Antoninus (1) had reigned seven years and six months, Macrinus succeeded him.

He held the government but a year, and was succeeded by another Antoninus. During his first year the Roman bishop, Zephyrinus, (2) having held his office for eighteen years, died, and Callistus (3) received the episcopate. He continued for five years, and was succeeded by Urbanus. (4) After this, Alexander became Roman emperor, Antoninus having reigned but four years. (5) At this time Philetus (6) also succeeded Asclepiades (7) in the church of Antioch. The mother of the emperor, Mammaea by name, was a most pious woman, if there ever was one, and of religious life. When the fame of Origen had extended everywhere and had come even to her ears, she desired greatly to see the man, and above all things to make trial of his celebrated understanding of divine things. Staying for a time in Antioch, she sent for him with a military escort.

Having remained with her a while and shown her many things which were for the glory of the Lord and of the excellence of the divine teaching, he hastened back to his accustomed work.

CHAPTER XXII.

The Works of Hippolytus which have reached us.

AT that time Hippolytus, (1) besides many other treatises, wrote a work on the passover. (2) He gives in this a chronological table, and presents a certain paschal canon of sixteen years, bringing the time down to the first year of the Emperor Alexander. Of his other writings the following have reached us: On the Hexaemeron, (3) On the Works after the Hexaemeron, (4) Against Marcion, (5) On the Song of Songs, (6) On Portions of Ezekiel, (7) On the Passover, (8) Against All the Heresies; (9) and you can find many other works preserved by many.