Letter 80: Rufinus on his return from Bethlehem to Rome published a Latin version of Origen's treatise περι ᾿Αρχῶν, On First Principles. To this he prefixed the preface which is here printed among Jerome's letters. Professing to take as his model Jerome's own translations of Origen's commentaries which he greatly praises, he declares that, following his ex...

From: Rufinus of Aquileia, monk and translator (included in Jerome's correspondence) To: Macarius, Roman Christian Date: ~398 AD Context: This is actually Rufinus's preface to his Latin translation of Origen's On First Principles — included in Jerome's letters because it triggered their bitter feud. Rufinus praises Jerome's method of free translation, then claims to follow the same approach with Origen, softening the controversial passages. [Note: This text is Rufinus's preface, not Jerome's letter. It is preserved in Jerome's correspondence because Jerome treated it as a provocation that demanded a response.] Many of our brothers, driven by a passion for scriptural knowledge, have long urged learned men skilled in Greek to bring Origen's teaching to Latin readers. One such scholar — a dear friend and colleague — once translated two of Origen's homilies on the Song of Songs at the request of Bishop Damasus, prefacing his work with an eloquent and admiring introduction. He declared that Origen, who surpassed all other writers in his remaining works, surpassed even himself in his treatment of the Song of Songs. He pledged to give Roman ears as many of Origen's works as he could. [The unnamed "scholar" is Jerome himself — Rufinus is using Jerome's own earlier praise of Origen against him.] That translator's style is certainly attractive, but I can see that his ambitions went beyond those of a mere translator. He did not merely render Origen's words — he completed and polished them, smoothing the roughness of the Greek into elegant Latin. I have tried to follow his example: where Origen's text is obscure, I have clarified it; where it seems to contain views inconsistent with his other writings — passages that I believe were inserted by heretical interpolators — I have omitted or corrected them. I say this so that no reader may suppose that I have deliberately introduced errors into the text. My method is the same as that of the distinguished scholar who preceded me: to render the sense rather than the letter, to omit what appears to be corrupt, and to present Origen to the Latin world as the great teacher he truly was — not as the heretic his enemies have tried to make him. Whether I have succeeded, let the reader judge. I ask only that those who read my work do so in the same spirit in which it was written — with love for the truth and charity for the translator.

From Rufinus to Macarius Rufinus on his return from Bethlehem to Rome published a Latin version of Origen's treatise περι ᾿Αρχῶν, On First Principles. To this he prefixed the preface which is here printed among Jerome's letters. Professing to take as his model Jerome's own translations of Origen's commentaries which he greatly praises, he declares that, following his example, he has paraphrased the obscure passages of the treatise and has omitted as due to interpolators such parts as seem heretical. This preface with its insincere praise of Jerome (whose name, however, is not mentioned) and its avowed manipulation of Origen's text caused much perplexity at Rome (see Letters LXXXI., LXXXIII., and LXXXIV.), and gave rise to the controversy between Rufinus and Jerome described in the Prolegomena, and given at length in vol. iii. of this Series. The date is 398 A.D. 1. Large numbers of the brethren have, I know, in their zeal for the knowledge of the scriptures begged learned men skilled in Greek literature to make Origen a Roman by bringing home his teaching to Latin ears. One of these scholars, a dear brother and associate, at the request of bishop Damasus translated from Greek into Latin his two homilies on the Song of Songs and prefaced the work with an eloquent and eulogistic introduction such as could not fail to arouse in all an ardent desire to read and to study Origen. To the soul of that just man — so he declared — the words of the Song were applicable: the king has brought me into his chambers; and he went on to speak thus: while in his other books Origen surpasses all former writers, in dealing with the Song of Songs he surpasses himself. In his preface he pledges himself to give to Roman ears these homilies of Origen and as many of his other works as he can. His style is certainly attractive but I can see that he aims at a more ambitious task than that of a mere translator. Not content with rendering the words of Origen he desires to be himself the teacher. I for my part do but follow up an enterprise which he has sanctioned and commenced, but I lack his vigorous eloquence with which to adorn the sayings of this great man. I am even afraid lest my deficiencies and inadequate command of Latin may detract seriously from the reputation of one whom this writer has deservedly termed second only to the apostles as a teacher of the Church in knowledge and in wisdom. 2. Often turning this over in my mind I held my peace and refused to listen to the brethren when — as frequently happened — they urged me to undertake the work. But your persistence, most faithful brother Macarius, is so great that even want of ability cannot resist it. Thus, to escape the constant importunings to which you subject me, I have given way contrary to my resolution; yet only on these terms that, so far as is possible, I am to be free to follow the rules of translation laid down by my predecessors, and particularly those acted upon by the writer whom I have just mentioned. He has rendered into Latin more than seventy of Origen's homiletical treatises and a few also of his commentaries upon the apostle; and in these wherever the Greek text presents a stumbling block, he has smoothed it down in his version and has so emended the language used that a Latin writer can find no word that is at variance with our faith. In his steps, therefore, I propose to walk, if not displaying the same vigorous eloquence at least observing the same rules. I shall not reproduce passages in Origen's books which disagree with or contradict his own statements elsewhere. The reason of these inconsistencies I have put more fully before you in the defense of Origen's writings composed by Pamphilianus which I have supplemented by a short treatise of my own. I have given what I consider plain proofs that his books have been corrupted in numbers of places by heretics and ill-disposed persons, and particularly those which you now urge me to translate. The books περὶ ᾿Αρχῶν, that is of Principles or of Powers, are in fact in other respects extremely obscure and difficult. For they treat of subjects on which the philosophers have spent all their days and yet have been able to discover nothing. In dealing with these themes Origen has done his best to make belief in a Creator and a rational account of things created subservient to religion and not, as with the philosophers, to irreligion. Wherever then in his books I have found a statement concerning the Trinity contrary to those which in other places he has faithfully made on the same subject, I have either omitted the passage as garbled and misleading or have substituted that view of the matter which I find him to have frequently asserted. Again, wherever — in haste to get on with his theme — he is brief or obscure relying on the skill and intelligence of his readers, I, to make the passage clearer, have sought to explain it by adding any plainer statements that I have read on the point in his other books. But I have added nothing of my own. The words used may be found in other parts of his writings: they are his, not mine. I mention this here to take from cavillers all pretext for once more finding fault. But let such perverse and contentious persons look well to what they are themselves doing. 3. Meantime I have taken up this great task — if so be that God will grant your prayers— not to stop the mouths of slanderers (an impossible feat except perhaps to God) but to give to those who desire it the means of making progress in knowledge. In the sight of God, the Father, the Son, and the Holy Ghost, I adjure and require everyone who shall either read or copy these books of mine, by his belief in a kingdom to come, by the mystery of the resurrection from the dead, by the eternal fire which is prepared for the devil and his angels; Matthew 25:41 as he hopes not to inherit eternally that place where there is weeping and gnashing of teeth, Matthew 22:13 and where their worm dies not and the fire is not quenched, Mark 9:44 let him add nothing to what is written, let him subtract nothing, let him insert nothing, let him alter nothing, but let him compare his transcript with the copies from which it is made, let him correct it to the letter, and let him punctuate it aright. Every manuscript that is not properly corrected and punctuated he must reject: for otherwise the difficulties in the text arising from the want of punctuation will make obscure arguments still more obscure to those who read them. About this page Source. Translated by W.H. Fremantle, G. Lewis and W.G. Martley. From Nicene and Post-Nicene Fathers, Second Series, Vol. 6. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1893.) Revised and edited for New Advent by Kevin Knight. <https://www.newadvent.org/fathers/3001080.htm>. Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.