Apology for himself against the Books of Rufinus

^4. He goes on:

“Still, since there may be some persons, who may wish to prove my faith, or to hear and learn what it is, I will declare that I thus think of the Trinity;”

and so on. At first you said that you entrusted your faith to the Bishop as a stick with which he might fortify himself on your behalf against those barking dogs. Now you speak a little less confidently, “There may be some persons who wish to prove my faith.” You begin to hesitate when the barkings which reach your ears are so numerous. I will not stop to discuss the forms of diction which you use, for these you look down upon and condemn: I will answer according to the meaning alone. You are asked about one thing, and you give account for yourself upon another. As to the doctrines of Arius, you contended against them at Alexandria a long time ago, by imprisonment and exile, not with words but with blood. But the question now relates to the heresy of Origen, and the feeling aroused against you on the subject. I should be sorry that you should trouble yourself to cure wounds which are already healed. You confess a Trinity in one Godhead. The whole world now confesses this, and I think that even the devils confess that the Son of God was born of the Virgin Mary, and took upon him the flesh and the soul belonging to human nature. But I must beg you not to think me a contentious man if I examine you a little more strictly. You say that the Son of God took the flesh and soul belonging to human nature. Well then, I would ask you not to be vexed with me but to answer this question. That soul which Jesus took upon him, did it exist before it was born of Mary? Was it created together with the body in that original Virgin nature which was begotten by the Holy Spirit? Or, when the body was already formed within the womb, was it made all at once, and sent down from heaven? I wish to know which one of these you choose as your opinion. If it existed before it was born from Mary, then it was not yet the soul of Jesus; and it was employed in some way, and, for a reward of its virtues, it was made his soul. If it arose by traduction, then human souls, which we believe to be eternal, are subject to the same condition as those of the brutes, which perish with the body. But if it is created and sent into the body after the body has been formed, tell us so simply, and free us from anxiety.

5. None of these answers will you give us. You turn to other things, and by your tricks and show of words prevent us from paying close attention to the question. What! You will say, was not the question about the resurrection of the flesh and the punishment of the devil? True; and therefore I ask for a brief and sincere answer. I raise no question as to your declaration that it is this very flesh in which we live which rises again, without the loss of a single member, and without any part of the body being cut off (for these are your own words). But I want to know whether you hold, what Origen denies, that the bodies rise with the same sex with which they died; and that Mary will still be Mary and John be John; or whether the sexes will be so mixed and confused that there will be neither man nor woman, but something which is both or neither; and also whether you hold that the bodies remain uncorrupt and immortal, and, as you acutely suggest after the Apostle, spiritual bodies forever; and not only the bodies, but the actual flesh, with blood infused into it, and passing by channels through the veins and bones—such flesh as Thomas touched; or that little by little they are dissolved into nothing, and reduced into the four elements of which they were compounded. This you ought either to confess or deny, and not to say what Origen also says, but insincerely, as if he were playing upon the weakness of fools and children, “without the loss of a single member or the cutting off of any part of the body.” Do you suppose that what we feared was that we might rise without noses and ears, that we should find that our genital organs would be cut off or maimed and that a city of eunuchs was built up in the new Jerusalem?

6. Of the devil he thus frames his opinion:

“We affirm also a judgment to come, in which judgment every man is to receive the due meed of his bodily life, according to that which he has done, whether good or evil. And, if in the case of men the reward is according to their works how much more will it be so in the case of the devil who is the universal cause of sin. Of the devil himself our belief is that which is written in the Gospel, namely that both he and all his angels will receive as their portion the eternal fire, and with him those who do his works, that is, who become the accusers of their brethren. If then any one denies that the devil is to be subjected to eternal fires, may he have his part with him in the eternal fire, so that he may know by experience the fact which he now denies.”

I will repeat the words one by one. “We affirm also a judgment to come, in which judgment etc.” I had determined to say nothing about verbal faults. But, since his disciples admire the eloquence of their master, I will make one or two strictures upon it. He had already said “a future judgment;” but, being a cautious man, he was afraid of saying simply “in which,” and therefore wrote “in which judgment;” for fear that, if he had not said “judgment” a second time, we, forgetting what had gone before, might have supplied the word “ass.” That which he brings in afterwards “those who become the accusers of their brethren will with him have their portion in the eternal fire,” is in a style of equal beauty. Who ever heard of 'possessing the flames'? It would be like 'enjoying tortures.' I suppose that, being now a Greek, he had tried to translate himself, and that for the word κληρονομήσουσιν, which can be rendered in Latin by the single word Hæreditabunt, he said Hæreditate potientur supposing it to be something more elaborate and ornate. With such trifles and such improprieties of speech his whole discourse is teeming. But to return to the meaning of his words.

7. To proceed:

“This is a great spear with which the devil is pierced, he, 'who is the universal cause of sin,' if he is to render account of his works, like a man, and 'with his angels possess the inheritance of eternal fires.' This, no doubt, was what was lacking to him, that, having brought mankind into torment, he should himself 'possess the eternal fires' which he had all the while been longing for.”