Didymus, the blind teacher of Alexandria. Jerome who admired him, though he was a disciple of Origen, delights in calling him, in contrast to his blindness, the Seer. c44. You do all this, you know well enough, laughing at us in your sleeve: and you profess penitence merely to deceive those to whom you write. Even if your penitence is sincere, as it should be, what is to become of all those souls who for so many years have been led astray by this poisonous doctrine as you call it which you then professed. Besides, who will ever mend his ways on account of your penitence, when that very document, in which you are at once the penitent, the accuser and the judge, sends your readers back to those same doctrines as those which they are to read and to hold. Lastly, even if these things were not so, yet you yourself, after your penitence, have stopped up every avenue of forgiveness. You say that Origen himself repented of these doctrines, and that he sent a document to that effect to Fabian who was at that time Bishop of the city of Rome; and yet after this repentance of his, and after he has been dead a hundred and fifty years, you drag him into court and call for his condemnation. How is it possible then that you should receive forgiveness, even though you repent, since he who before was penitent for emitting those doctrines gains no forgiveness? He wrote just as you have written: he repented as you have repented. You ought therefore either both of you to be absolved for your repentance, or, if you refuse forgiveness to a penitent (which I do not desire to see you insist upon), to be both of you equally condemned. There is a parable of the Gospel which illustrates this. A woman taken in adultery was brought before our Lord by the Jews, so that they might see what judgment he would pronounce according to the law. He, the merciful and pitying Lord, said: "He that is without sin among you let him first cast a stone at her." And then, it is said, they all departed. The Jews, impious and unbelieving though they were, yet blushed through their own consciousness of guilt; since they were sinners, they would not appear publicly as executing vengeance on sinners. And the robber upon the cross, said to the other robber who was hanging like him on a cross, and was blaspheming, "Dost not thou fear God, seeing we are in the same condemnation?" But we condemn in others the things of which we ourselves are conscious; yet we neither blush like the Jews nor are softened like the robber.
John viii.9 cBook II.1. Jerome says that the defenders of Origen are united in a federation of perjury.
2. Jerome's commentaries on Ephesians follow Origen's interpretation of the texts about a secret federation to whom higher truths are to be told.
3. But I follow Christ in condemning all falsehood.
4. Jerome has not only allowed perjury but has practised it.
5. His treatise on Virginity (Ep. xxii to Eustochium) defames all orders of Christians.
6. In his anti-Ciceronian dream he promised never to read or possess heathen books.
7. Yet his works are filled with quotations from them.
8. In his "Best mode of Translation" he relies on the opinions of Cicero and Horace.
9. He confesses his obligations to Porphyry.
8 (2). Jerome at Bethlehem had heathen books copied and taught them to boys.
9 (2). He condemns as heathenish unobjectionable views which he himself holds.
10 (2). He spoke of Paula impiously as the mother-in-law of God.
11. Such impiety is unpardonable.
12. Jerome's boast of his teachers, Didymus and the Jew Baranina.
13. His extravagant praises of Origen.
14. Preface to Origen on Canticles.
15. Preface to Commentary on Micah.
16. Book of Hebrew Names.
17. A story of Origen.
18. Pamphilus the Martyr and his Library.
19. Jerome praises Origen but condemns others for doing the same.
20. Jerome praises the dogmatic as well as the expository works of Origen.
21. Contrast of Jerome's earlier and later attitude towards Origen.
22. The Book of Hebrew Questions.
23. Jerome's attack upon Ambrose.
24. Preface to Didymus on the Holy Spirit.
25. Jerome attacks one Christian writer after another.
26. His treatment of Melania.
27. I never followed Jerome's errors, for which he should do penance.
27 a. But I followed his method of translation.
28. Jerome in condemning me condemns himself.
29. He says I shew Origen to be heretical, yet condemns me.
30. His pretence that the Apology for Origen is not by Pamphilus needs no answer.
31. Others did not translate the Peri 'Archon because they did not know Greek.
32. Jerome's translation of the Scriptures impugned.
33. Authority of the LXX.
34. Has the Church had spurious Scriptures?
35. Danger of altering the Versions of Scripture.
36. Origen's Hexapla -- Its object.
37. St. Paul's method of dealing with erring brethren.
38. How Jerome should have replied to Pammachius.
39. The Books against Jovinian.
40. My translation of the Peri 'Archon was meant to aid in a good cause.
41, 42, 43. Recapitulation of the Apology.
44. An appeal to Pammachius.
45, 46. Why my translations of Origen had created offence, but Jerome's not.
47. A Synod, if called on to condemn Origen, must condemn Jerome also.