Letters

⁶ Oh! The madness and folly of those who have forsaken the teaching of the book of Proverbs, “My son, keep your father's commandment, and forsake not the law of your mother,” and have turned to error, and say to the fool that he shall be their leader, and do not despise the foolish things which are said by the foolish man, even as the scripture bears witness, “The foolish man speaks foolishly, and his heart understands vanity.” I beseech you, dearly beloved, and by the love which I feel towards you, I implore you— as though it were my own members on which I would have pity — by word and letter to fulfil that which is written, “Do not I hate them, O Lord, that hate you?

And am not I grieved with those that rise up against you?” Origen's words are the words of an enemy, hateful and repugnant to God and to His saints; and not only those which I have quoted, but countless others. For it is not now my intention to argue against all his opinions. Origen has not lived in my day, nor has he robbed me. I have not conceived a dislike to him nor quarrelled with him because of an inheritance or of any worldly matter; but— to speak plainly— I grieve, and grieve bitterly, to see numbers of my brothers, and of those in particular who show the most promise, and have reached the highest rank in the sacred ministry, deceived by his persuasive arguments, and made by his most perverse teaching the food of the devil, whereby the saying is fulfilled: “He derides every stronghold, and his fare is choice, and he has gathered captives as the sand.” But may God free you, my brother, and the holy people of Christ which is entrusted to you, and all the brothers who are with you, and especially the presbyter Rufinus, from the heresy of Origen, and other heresies, and from the perdition to which they lead. For, if for one word or for two opposed to the faith many heresies have been rejected by the Church, how much more shall he be held a heretic who has contrived such perverse interpretations and such mischievous doctrines to destroy the faith, and has in fact declared himself the enemy of the Church! For, among other wicked things, he has presumed to say this, too, that Adam lost the image of God, although Scripture nowhere declares that he did. Were it so, never would all the creatures in the world be subject to Adam's seed— that is, to the entire human race; yet, in the words of the apostle, everything “is tamed and has been tamed of mankind.” For never would all things be subjected to men if men had not— together with their authority over all— the image of God. But the divine Scripture conjoins and associates with this the grace of the blessing which was conferred upon Adam and upon the generations which descended from him. No one can by twisting the meaning of words presume to say that this grace of God was given to one only, and that he alone was made in the image of God (he and his wife, that is, for while he was formed of clay she was made of one of his ribs), but that those who were subsequently conceived in the womb and not born as was Adam did not possess God's image, for the Scripture immediately subjoins the following statement: “And Adam lived two hundred and thirty years, and knew Eve his wife, and she bare him a son in his image and after his likeness, and called his name Seth.” And again, in the tenth generation, two thousand two hundred and forty-two years afterwards, God, to vindicate His own image and to show that the grace which He had given to men still continued in them, gives the following commandment: “Flesh...with the blood thereof shall you not eat. And surely your blood will I require at the hand of every man that sheds it; for in the image of God have I made man.” From Noah to Abraham ten generations passed away, and from Abraham's time to David's, fourteen more, and these twenty-four generations make up, taken together, two thousand one hundred and seventeen years. Yet the Holy Spirit in the thirty-ninth psalm, while lamenting that all men walk in a vain show, and that they are subject to sins, speaks thus: “For all that every man walks in the image.” Also after David's time, in the reign of Solomon his son, we read a somewhat similar reference to the divine likeness. For in the book of Wisdom, which is inscribed with his name, Solomon says: “God created man to be immortal, and made him to be an image of His own eternity.” And again, about eleven hundred and eleven years afterwards, we read in the New Testament that men have not lost the image of God. For James, an apostle and brother of the Lord, whom I have mentioned above— that we may not be entangled in the snares of Origen— teaches us that man does possess God's image and likeness. For, after a somewhat discursive account of the human tongue, he has gone on to say of it: “It is an unruly evil...therewith bless we God, even the Father and therewith curse we men, which are made after the similitude of God.” Paul, too, the “chosen vessel,” who in his preaching has fully maintained the doctrine of the gospel, instructs us that man is made in the image and after the likeness of God. “A man,” he says, “ought not to wear long hair, forasmuch as he is the image and glory of God.” He speaks of “the image” simply, but explains the nature of the likeness by the word “glory.”