[44] To those who at first declared themselves firm, Paul, encouraging them, says in one place that they should endure future dangers because of the word of God with their former firmness. Remember your former days, when, after enlightenment, you endured the great feat of suffering (meaning first of all the first persecution of Christians in Judea), now serving as a spectacle [for others] in the midst of dishonor and sorrows, now taking part in others who found themselves in the same situation. For you have shown compassion to those who are imprisoned, and you have endured the plundering of your possessions with joy, knowing well that you have a better and everlasting possession in heaven. Therefore, do not faint in your hope, for which a great reward is expected. Patience is necessary for you.—Heb. 10:32-36. And at the present time we will try to endure with firmness the great feat of suffering; let us not be ashamed when people see us in disgrace and in distress; let us endure the plundering of our property with joy. For we believe that in return we shall receive possessions which surpass all things, not earthly or even corporeal, but invisible and immaterial. We do not look at the visible, for the visible is temporary, but the invisible is eternal (2 Corinthians 4:18).

[45] Since many have no sound conception of demons, and since sacrifices to demons are considered by them to be a matter of utter indifference and unimportance, the very sacrifices which the demons have special need of in order to remain in this dense air that envelops the earth, for their food is the smell of the sacrifices, and therefore they inquire whether there is any sacrificial smoke anywhere, smell blood, smell incense, then we must object to this as follows. If those who support the robbers, murderers, and foreign enemies of the great king (i.e., the Roman emperor) are punished as enemies of the public welfare, is there not more reason to blame those who, by supporting the servants of evil as sacrifices, thereby keep them close to the earth? Do they not become even more guilty if they know the saying: "He who sacrifices to other gods must be rooted out" (Exodus 22:20)? In all fairness, they should be blamed for offering sacrifices to the perpetrators of evil on earth, in addition to the Lord alone. And in the grief that demons bring to the person who feeds them with sacrifices. in my opinion, no less guilty than the demons themselves, the evildoers. For the demons and those who keep them on earth do evil to people as if in common: without the smell of sacrifices and the food that is more appropriate to their body than any other, the demons could not even be here.

[46] In addition, many are still of the opinion that names are given to objects arbitrarily and have no inner connection with their essence. For this reason many think that it makes no difference whether they say, "I worship the supreme God," or "Jupiter," or "3evs"; or so: "I revere and glorify the sun, or Apollo, or the moon, or Artemis, the life force of the earth, or Demeter, or anything else about which the Greek sages speak."

To this we reply as follows. 06 names there has been a profound dispute since ancient times; and whoever delves into it will understand that if names were given arbitrarily, then the demons and other invisible powers would not respond to the incantations of those who do not know them, but only name the names they have learned. On the contrary, the pronunciation of certain sounds and syllables and known names, whether gently or breathily, with respect to their length or brevity, may, on account of a natural connection unknown to us, be the cause of summoning those who are invoked. And if this is so, and if names are given involuntarily, then the supreme God cannot be called by any other names than those by which he is called by the "servant" [Moses], the prophets, and our Lord and Saviour Himself. Such are the names "Sabaoth," "Adonai," "Saddai," and also "the God of Abraham, the God of Isaac, and the God of Jacob." 06 This last name is spoken [by God Himself]: This is My eternal name, and in remembrance of Me to all generations (Exodus 3:15). "It is not surprising that the demons transfer their names to the supreme God; they do this in order that they may give them reverence as if they were Himself. Such use of the names of pagan idols to name the true God is not customary among our "servant" [Moses] and the prophets, as well as among Christ, Who is the fulfillment of the law (Matt. 5:17; Rom. 10:4; 13:10), and among the apostles. We had to remind us of this, so that no one could deceive us and shame our minds. Pay special attention to what we have said, if you do not wish to remain unanswered against the false proofs of your opponents.

[47] Man continues to love life even after he has cultivated in himself the conviction that in his innermost essence his rational soul is akin to God. Both God and the soul are thinking beings, invisible, and, as is confirmed by the most striking evidence from reason, incorporeal. Otherwise, why did the Creator instill in us an attraction to piety and a desire for union with Him, Who supports many manifestations of His will even in those who have gone astray, if it is impossible for rational beings to attain what their nature draws them to? Just as each of our members has a natural affinity with some kind of things, the eye with the visible, the ear with the heard, so it is evident that the spirit likewise has an affinity with spiritual things, and with God, who is above spiritual things. Why then should we delay and delay the laying aside of this perishable body, which only makes it difficult for us, which burdens the soul, and with the laying aside of this earthly tabernacle, by which the thinking mind is suppressed (Wis. 9:15)? Why tarry and hesitate, when we have the opportunity to free our spirit from the fetters of the body, leaving the agitated sea of flesh and blood to enjoy blessed rest with Christ Jesus, when the living Word Himself will appear to our eyes in full and perfect measure, by Whom we will feed, whose immeasurably varied wisdom we will comprehend, whose image will be impressed upon us, who will enlighten us with the true and everlasting light of knowledge, and will allow us to see it, what by means of this light (the light of glory) will naturally be seen by eyes enlightened by the law of the Lord (Psalm 18:9)?

[48] We have known the words of Jesus for a long time, and for a long time we lived according to the Gospel and all built ourselves a house (Matt. 7:24). And on what we built it, whether on a rock deepened, or on sand without foundation (Matt. 7:24-26; Lk. 6:48-49), this will be shown by the struggle that has now begun (the persecution announced by Macsimin). We are threatened by bad weather, bringing rain, overflowing rivers and winds, or, as Luke puts it, flooding (Matt. 7:25; Lk. 6:48). And if all these things should now rush upon the house, either it could not shake it, and that house would not fall, because it was founded on the rock, that is, on Christ, or if the building should fall, its weakness would be revealed, which should not happen to our houses, for the fall of renunciation is exceedingly great, or, as Luke says, great is the destruction of the house, not established on the basis (Matt. 7:25-27; Lk. 6:48-49). Let us therefore pray that we may be like the wise man who built his house on the rock (Matt. 7:24). Let the rain then pour down on our building with heavenly spirits of wickedness; let the overflow of rivers be sent to him from the authorities and authorities hostile to us; let harsh winds be sent by the rulers of the darkness of this world (Eph. 6:12; Matt. 7:25, 27), or be surrounded by a flood of subterranean spirits; Let them press upon our edifice, which is built on a cliff: they (the evil spirits) are not able not only to overthrow it, but even to shake it, but on the contrary, they themselves are more likely to be convinced of our strength than to break it. And when slaying your opponents, let each of you (i.e. you, Ambrose, and you, Proctetus) say: "Thus I fight not only to beat the air" (1 Cor. 9:26).

[49] Further, since the Sower went out to sow (Matt. 13:3), let us show that His seed is received by our souls, not as it is perceived by those who stand by the wayside, nor as it is perceived by a stony place, nor as it is perceived by thorns; let us show that the seed is received by us, as it is received by the good land (Matt. 13:4-8; Mk. 4:4-8; Lk. 8:5-8).

Thus, if the word of Jesus fell, as far as it depended on us, not on the road and not among thorns, then we can glory in our hearts (2 Corinthians 10:17), and, therefore, we have understood those words; therefore the evil one will not snatch away what is sown in our hearts (Matt. 13:19). And that the seed did not fall among thorns, this will be testified by many, who see that neither the care of this world, nor the deception of riches, nor the pleasures of life could prevent the word of God from penetrating into our souls (Matt. 13:22; Mk. 4:19; Lk. 8:14). It remains only to ask: did the word of God fall in us on a stony place or on good soil? Because of this word, tribulation and persecution have now begun, and a time of great trial is approaching, when it will be revealed who sowed in a stony place (Matt. 13:20) he who did not penetrate into the depths and did not receive Jesus into the depths of his soul. On the contrary, whoever understands the word bears fruit, keeps that word in patience to the very end, and bears fruit a hundredfold (Matt. 13:23; Lk. 8:15). For we know what judgment the Scriptures pronounce about those who, having apparently joyfully accepted the holy teaching before, are offended in times of tribulation and persecution; and they are offended precisely because they have no root in themselves and hold faith only for a certain time. Matthew says: "He who sows in a stony place is he who hearkens to that word and immediately receives it with joy; but it has no root in itself and is inconstant; when tribulation or persecution comes for that word, immediately he is offended (Matt. 13:20-21). According to Mark: Those who sow in a stony place are those who, when they hear the word, immediately receive it with joy, but have no root in themselves and are fickle; therefore, when tribulation or persecution comes for that word, they are immediately offended (Mark 4:16-17). And according to Luke: "And those who fall on a stone are those who, when they hear the word, gladly receive, but who have no root, and believe for a time, and fall away in the time of temptation" (Luke 8:13). Of those who bear proper fruit, the Scriptures teach as follows: "That which is sown in good ground signifies him who hears the word and understands, who also bears fruit a hundredfold, some sixty, and some thirty [seeds]" (Matt. 13:23). Or: "Sown in good land" means those who hear the word and receive and bear fruit, some thirty, some sixty, some a hundredfold (Mark 4:20). Or: Those who have fallen on good ground are those who, having heard the word, keep it in a beautiful and kind heart, and bear fruit in patience (Luke 8:15).

For, according to the Apostle, you are God's field, God's building (1 Cor. 3:9), and a field planted on good soil (Matt. 13:23); Since you are a building built on a cliff (Matt. 7:24), then as a building of God let us stand strong against the weather (Luke 6:48), and, being God's field, let us not grieve with grief, nor with sorrow and persecution, which come because of the word, nor with the amusements of this world, or with the deception of riches, or with the pleasures of life (Matt. 13:19-22; Mk. 4:15-19; Lk. 8:12). 14) - let us neglect all this. Having received into ourselves the spirit of wisdom free from worries (Ephesians 1:17), let us renew it in ourselves; let us strive for true wealth; let us hasten to the delightful garden of paradise (Gen. 2:8), being imbued with the thought that our momentary slight suffering will bring us eternal glory in immeasurable abundance, if we turn our gaze not to the visible, but to the invisible (2 Cor. 4:17-18).

[50] And it is important for us to know that the saying about Abel, who was killed by the murderer and evildoer Cain (Gen. 4:8), applies to all whose blood is shed innocently. Namely, we may think that the words, "The voice of thy brother cries out to Me from the earth" (Gen. 4:10), apply to all the martyrs, for the voice of their blood cries out from the earth to God. And just as we are redeemed by the precious blood of Jesus (1 Pet. 1:19; 1 Cor. 6:20), while He Himself received the name that is above every name (Phil. 2:9), so perhaps many will be redeemed by the blood of martyrs; but they themselves will be more exalted than if they were only righteous and not martyrs. This is the reason why, for the most part, a martyr's death is called exaltation, as is evident from the words: "When I am exalted from the earth, I will draw all men unto me" (John 12:32). Let us therefore glorify God also, exalting Him by our death, because the martyr glorifies God by his death. And this we are taught in the same way by John, who says: "Cue He spoke, giving us to understand by what death He would glorify God" (John 12:33; 21:19).

This, as far as I had strength, I could write to you, (Ambrose and Proctetus]; and I would only wish that this would benefit you in your present podvig. If, however, you, who have been vouchsafed, especially now, a deeper penetration into the Divine mysteries, think on this matter higher, more precious and more expedient, and therefore neglect my work belonging to you, as childish and of little value, then I wish you the same. For it is not important that the present object should be exhausted for you by us, but that it should be exhausted in any way. And how much better if it were expounded by the wisdom of God, and moreover in words more exalted, more intelligible, and surpassing all human talent!

About the Beginnings

Preface by Presbyter Rufinus to Origen's Books "On the Elements"

I know that very many of the brethren, out of love for the study of the Holy Scriptures. The Scriptures asked certain men who knew Greek to translate Origen into Latin and make it accessible to the Latins. Of these men, our brother and companion, in fact, translated from Greek into Latin, at the request of Bishop Damasus, two discourses on the Song of Songs, and wrote such an eloquent and splendid preface to his work that he awakened in each of them a desire to read and eagerly study Origen. In this preface, he says that the words "The king brought me into his palaces" (Song of Songs 1:3) can be applied to Origen's soul, and he asserts that Origen, surpassing everyone else in his books, surpassed himself in his commentary on the Song of Songs. Here he promises to translate into Latin not only the commentary on the Song of Songs, but also many other works of Origen. But he, as I see it, in his fascinating style, has a broader goal – he wants to be the father of the word, not just a translator. And so we go on with the work which he began and tried, and we cannot, like him, express in the same elegant eloquence the words of so great a man. Wherefore I am afraid lest, through my skill, this man, whom he justly presents as the second after the Apostles to the Church's teacher of knowledge and wisdom, appear much inferior, because of the poverty of my word. I often thought about this, and therefore I was silent and did not agree to the frequent requests for translation from the brothers. But your perseverance, most faithful brother Macarius, is so great that even my inexperience cannot resist it. And so, in order not to hear any more of your urgent demands, I yielded, but quite contrary to my wishes, and at the same time I made it a rule to follow as far as possible the method of my predecessors in translation, and chiefly the method of the man I mentioned above. He translated into Latin more than seventy works of Origen, which he called discourses, and several of those volumes that were written on the Apostle. In these translations – although there are some tempting passages in the Greek text – he corrected everything in such a way, smoothed it out in translation, that the Latin reader will not find anything in them that would not be in agreement with our faith. It is this which we also follow, as far as possible, not in relation to the qualities of eloquence, but only in the rules of translation: it is we who observe in order not to translate what is in the books of Origen that does not agree and contradicts these same books. And why such a disagreement occurs in them, we have explained to you more fully in the Apology written by Pamphilus in defense of Origen, namely, in that short appendix where, I think, we have proved by obvious arguments that the books of Origen have been corrupted in very many places by heretics and ill-intentioned people, especially the work which you now ask me to translate, that is, the work "On the Elements." or "On the Authorities". In fact, this work is very obscure and very difficult in places. In it, Origen discusses subjects about which philosophers could find nothing in the course of their entire lives; and this philosopher of ours, as far as he could, turned faith in the Creator and the knowledge of creatures, which philosophers had turned to impiety, to piety. When, therefore, we found in his books anything contrary to what he himself had piously determined about the Trinity in other places, we either omitted this passage as distorted and spurious, or expounded it in accordance with the rule which he himself often affirms in his writings. And when he speaks as if to experienced and knowledgeable people, and at the same time expresses his thoughts briefly, and consequently obscurely, in order to clarify such passages more clearly, we have tried to interpret them and added to them what we have read on the same subject in a clearer form in his other books. However, we did not say anything of our own, but only added to his own words what he said in other places. I have expressed all this in the preface, so that the slanderers may not think again of finding a pretext for accusation. However, later it will be seen what wicked and quarrelsome people do. By the way, this great work – of course, on the condition that through your prayers there will be God's help – was undertaken by us not at all with the aim of shutting the mouths of slanderers – this is even impossible, although perhaps God will do this – but in order to give an aid to those who wish to improve themselves in the knowledge of things. Whosoever shall copy or read books, in the presence of God the Father, the Son, and the Holy Spirit, I adjure and beseech by faith in the kingdom to come, and also by the mystery of the resurrection from the dead, by the eternal fire prepared for the devil and his angels (let him not inherit forever the place where weeping and gnashing of teeth, and where their fire is not quenched, and their worm does not die), I adjure and beseech him: let him add nothing to this Scripture, let him not subtract, introduce or change anything in it, but let him compare it with the copies from which he will copy, let him literally correct and compare it, and let him not have a code that is uncorrected or unverified. Otherwise, the defect of the code, with the difficulty of understanding it, will serve as a cause of even greater ambiguity for the readers.