1. These are followed in order by Origen, who is called Adamantine. He was the son of Leonidas, a holy and blessed martyr. Origen himself, having endured much persecution in his youth, and in his manhood having well assimilated the Hellenic education and having been brought up in the Church, became famous in Alexandria during the time of King Decius. He was an Egyptian by birth, had a residence and education in Alexandria, and, perhaps, for some time attended the schools of Athena. They say that he suffered much for the holy teaching of the faith and for the name of Christ. In the city he was many times insulted, vilified and subjected to cruel tortures. Once, they say, the Greeks cut his hair, made him sit at the entrance to the so-called Sarapium, that is, in the pagan temple of their idol, and ordered him to distribute palm branches to those who came for impious service and worship of the idol, for such is the custom of the priests of their idols. Taking the branches, Origen, without any timidity or hesitation, cried out in a loud voice and boldly: "Go, receive not the branch of idols, but the branch of Christ." And much more, according to legend, the ancients tell about his excellent deeds.

2. But the reward for the feat did not remain with him to the end. He was subjected to great envy because he surpassed others in his education and learning. This especially irritated those who had government power at that time. Through the devil's wickedness, the evildoers devised to inflict shame on this man and determined for him such a punishment – they gave him to the Ethiopian to defile his body. Unable to endure such an action invented by the devil, Origen cried out that of the two deeds offered to him, he was more ready to offer sacrifice. Though he did not do this voluntarily, as many say, yet since he himself fully confessed that he had done it, namely, the Gentiles, having put incense on his hand, threw it from his hand on the hearth of the altar; by the judgment of confessors and martyrs, he was then deprived of the glory of martyrdom and expelled from the Church. Having undergone this in Alexandria, and not having the strength to endure the ridicule of scoffers, he withdrew from there and chose Palestine, that is, the land of Judea, as his residence. When he arrived in Jerusalem, the priests urged him, as a well-known and learned interpreter, to preach in the Church, for they say that before offering sacrifice he was also vouchsafed the presbytery. When the then priests of the holy Church of Jerusalem urged him, as I have said, to preach in the Church, and much urged him to do so, he stood up and pronounced only the following saying of Psalm forty-nine, omitting all that preceded it: "But God saith unto the sinner, That thou preach my statutes, and take my covenant in thy mouth" (Psalm 49:16). Then, bending the book, he gave it away and sat down weeping and tears. Everyone cried with him.

3. Some time later, by the persuasion and compellation of many, he became acquainted with a certain Ambrose, one of the noble courtiers, whom some called a follower of Marcion, and others a follower of Sabellius, and persuaded him to depart from heresy, to curse it, and to accept the faith of the holy Church of God. For Origen then adhered to the correct and universal faith. And the said Ambrose, since he held a different opinion and was a learned man and zealous for the divine reading of the Holy Scriptures, he besought Origen, since the meaning of the sayings in the Divine books is profound, to give him an explanation. Inclined to his legitimate desire and conviction, Origen decided to become an interpreter, so to speak, of all Scripture and to explain it. In Tyre of Phoenicia he is said to have led an excellent life for twenty-eight years, in occupation and work. Ambrosius provided sufficient food for him, scribes, and acolytes, as well as a charter and other expenses. Meanwhile, Origen, spending his time without sleep and in strong studies, was doing his work on the Scriptures. First of all, he took care. to carefully collect six translations: Aquila, Symmachus, seventy-two, Theodotion, and the so-called fifth and sixth editions; To this he added a Hebrew text written in Hebrew letters, and on another page he made another comparison against it — he wrote the same Hebrew text, but in Greek letters. Thus arose the work called the Hexapla (Ἑξαπλᾶ), in which two appendices were made to the Greek translations, the Hebrew text written in Hebrew letters, and the Hebrew text written in Greek; so that the whole Old Testament consists of the so-called hexael and of two copies of the Hebrew text.

All this work this man was engaged in with special love. But he did not retain his fame to the end, for his extensive information served as a pretext for him to a great fall. Wishing, in accordance with his purpose, not to leave anything in the Divine Scriptures unexplained, he was subjected to the charm of sin and uttered deadly words. From him came the so-called Origenists. However, not the previous ones who were engaged in shameful deeds. As for these, as I have said before, I cannot say whether they originated from this Origen (who is also Adamantine), or whether they had as their head someone else, who was called Origen. However, it is also said of this Origen that he plotted something against his body. Some say that he castrated himself so as not to be agitated by voluptuousness, not to be inflamed and inflamed by carnal movements. Others do not say so, but that he has devised to apply some medicine to certain members and to dry them up. Others dare to raise something else against him, for example, that he has found some herb that has a healing effect on memory. We do not quite believe the extraordinary stories about him, but we have not omitted to convey these stories.

4. The heresy that originated from him was first revealed in the land of Egypt, and now it is found among excellent people who have apparently adopted a monastic way of life, among people who, by the attraction of nature, have withdrawn to the deserts and chosen non-acquisitiveness. Likewise, this heresy is terrible and worse than all the ancient heresies, with which it philosophizes in the same way. Although it does not dispose its followers to do shameful things, it inspires a terrible doubt about the Divinity itself. From her Arius received the first reason and after him anomie and others...

5–10. […] considerations concerning the blood that has been released from our bodies many times, and the flesh that has been transformed into some other matter, say that our body will be resurrected as it was at the end of life."

11. Such are the words of the above-mentioned pretended sage, expressing doubt about the truth: I have of necessity cited them as a proof to those who wish to know the whole essence of his disbelief in the resurrection. There is, by the way, much more in the commentary on this psalm. He says: "For this reason the wicked will not rise to judgment." On this basis, as simple people, he attacks those who recognize the resurrection as indubitable and believe with firm hope in the resurrection of the dead; In doing so, he said many harmful things and made a certain sophistic assumption, taken not from faith, but from reason, so that they would believe him in everything to their misfortune, and on the basis of what happens to us by nature, he attempted to distort the confession of our very resurrection, awaited with true hope. I, however, as an insignificant man, not wishing to venture to be better than those who had already worked successfully and very correctly overthrew all his invented rhetorical malice, considered it sufficient to be content with what was said by Blessed Methodius in the sermon "On the Resurrection" against the same Origen, and I will propose it here literally, as he himself expounded.

12–72(73). […] Those familiar with natural history say that a mole lives in a burrow and gives birth to many children at once: up to five or more, and echidnas catch them. If an echidna finds a whole hole, then, not being able to devour them all, it eats one or two of them for its own nourishment, and for the rest, putting out the eyes, it brings food and fattens the blind, until it takes and eats each of them whenever it wants. But if it happens that someone who does not know them finds them and takes them for food, he takes poison from them into himself, like vipers saturated with poison. In the same way, Origen, having blinded your mind with the above-mentioned Hellenic teaching, you have spewed poison also on those who trusted you, and have become poisonous food for them, harming many with the same things from which you yourself have suffered. Of Origen himself we have spoken in the preceding discourses how he blasphemed the Son of God, calling Him created God, and saying that He could not see the Father, and that the Holy Spirit could not see the Son, and how he falsely taught that the soul had pre-existed, and having sinned in heaven, was brought down into the body, and that the devil would be restored to his rule. John the Baptist and the other saints are happy that they will be partners of the devil in the Kingdom of Heaven! And that paradise and the waters are higher than the heavens, and the waters under the earth are allegory, and not reality.

On Paul of Samosata, the forty-fifth, and according to the general order, the sixty-fifth heresy

1. Paul, called of Samosata, appeared and follows Novatus and Origen, later numbered among the heretics because he dreamed highly of himself, rebelled against the truth with his vain idle talk and thought, shaken by the devil. He should be mourned, as in truth by the envy of the devil who has fallen away and fallen from on high, for in him is fulfilled what is said: "The care of malice darkens the good, and the soaring of lust changes the mind that is not malicious" (Wis. 4:12). And so, this Paul of Samosata, whose name we first mentioned, and whose heresy we are writing about, was from Samosata, a city situated within Mesopotamia and the Euphrates. At this time, in the days of the emperors Aurelian and Probus, he was made bishop of the holy Catholic Church of Antioch. But, having exalted his mind, he fell away from the truth and renewed the heresy of Artemon, who had lived many years before and bent.

Paul says that God the Father, and the Son, and the Holy Spirit are one God, and that which is always in God is His Word and His Spirit, as in the heart of man is his own word. The Son of God does not have a hypostatic existence, but in God Himself, just as Savely, Novatus, Noetus and others taught. However, this one did not teach in the same way as them, but differently from them. The Word seemed to have come and dwelt in Jesus, the true man. And thus, he says, God is one, and the Father is not the Father, and the Son is not the Son, and the Holy Spirit is not the Holy Spirit, but one God the Father, and His Son is in Him, as the word is in man. In defense of his heresy, he exposes the testimonies of the Scriptures, namely the words of Moses: "The Lord thy God, the Lord is one" (Deuteronomy 6:4). He does not say in agreement with Noetus that the Father suffered, but says that the Word, when He came, acted alone and ascended to the Father; And he has a lot of ridiculous things.

2. Let us see if the words of this deceived man prove to be valid. He says that Christ said: "I am in the Father, and the Father in Me" (John 14:10). And we ourselves say that God the Word is from the Father and with Him always exists, being begotten of Him, but we do not say that the Father exists without the hypostatic Word. But the Word of the Father, the Only-begotten Son, is God the Word, as Christ says: "Whosoever shall make known Me, let us also praise him before My Father" (Matt. 10:32). The expression: "Me before My Father" indicates the Father, who is hypostatic by nature. But the followers of Samosata, distorting Judaism and having nothing more in comparison with the Jews, should be called second Jews and Samosatians; they are nothing but the Jews, and have only precedence over them in name. For denying God the only begotten Son and the Word, they are the same as those who rejected Him at His coming, became murderers of God and the Lord, and denied God. It is true, however, that they have neither circumcision, nor do they keep the Sabbath, nor anything else, like the Jews.

3. Indeed, we ourselves do not say that there are two Gods or Godheads, but one Godhead, since we do not say that there are two Fathers, or two Sons, or two Holy Spirits, but that the Father, the Son, and the Holy Spirit are one Godhead, one glorifiable. And he says that God is one, not because the Father is the source, but that God in general is one, thereby destroying, as far as he can, the divinity and hypostasis of the Son and the Holy Spirit, and acknowledging the Father himself as one God, who never begat the Son, so that the Father and the Son are both imperfect: the Father does not beget the Son, and the Word of the living God and true wisdom is barren. They think that the Word is the same as it is in the heart, and that wisdom is the same as in the soul of man, which everyone who has acquired understanding from God has. Therefore they say that God together with the Word is one Person, as one man and his word, nothing, as I have said, thinking no more than the Jews, blind to the truth and deaf to the word of God and to the preaching of eternal life. They are not ashamed of the true word of the Gospel, which says: In the beginning was the Word, and the Word was to God, and God was the Word. All things were without Him, and without Him there was nothing (1 John 1:1,3). For if in the beginning was the Word, and the Word was to God, then it means that it exists not only in pronunciation, but in hypostasis. And if the Word is with God, then it is no longer the Word that had it, because He who had it is not the Word. If He has God the Word in His heart, and an unborn one at that, then what does it mean to say, "Be," and that God is the Word?! For the word of man is not man to man; it does not live, does not exist personally, but is only the movement of the heart of the living and independently existing, not a personal being. For at the same time as it is pronounced, immediately it is no more, but he who speaks remains: But the Word of God, as the Holy Spirit says through the mouth of the prophet, Thy Word endureth forever (Psalm 118:89). The Evangelist also speaks in accord with this, confessing God Who appeared and came, but did not add the Father to the incarnation of the Word, for he says: "The Word was made flesh and dwelt in us" (John 1:14), and did not say, "The Word and the Father were made flesh." And again he says: In the beginning was the Word, and the Word was to God, and God was the Word, and did not say: "In God was the Word."

4. And lest some should think maliciously, turning clear and lively expressions to their own evil and to harm (for in various forms it is revealed that the heart of man is diligently attached to evil from youth (Gen. 8:21)), and do not begin to say: "The Evangelist did not say: 'In God is the Word,' as you also say, 'But the Word is with God,' that is, The Word is not from the hypostasis of the Father, but the Word is outside of God" — for this reason the truth turns them back, leading them to the right path of its sons and exposing thoughts that err from its path, and the Only-begotten Himself says: "I came forth from the Father, and I come to come" (John 16:28), "I am in the Father, and the Father is in me" (14:10). He who spoke in the prophets about the Son, having nothing bodily in himself, but having spiritual words, condescending to the weakness of mankind for the tangibility of the conception of the Son, turns to what happens to us, in order to depict that from Him truly God was born of God, the true God of the true God, not existing outside, but of His essence, and says in David the following words: From the womb of the first Lucifer thou didst beget thee (Psalm 109:3), as the seventy were translated. And other translators, for example, Aquila: "From the womb of the morning dew of your youth." Symmachus: "As in the morning of dew thy youth." Theodotion: "From the womb of thy early youth." The fifth edition is: "From the womb of the morning dew to thee in thy youth." Sixth edition: "From the womb shall the dew of thy youth seek thee." And in the Hebrew: Them messaar lactal ieledeceu, which clearly and unquestionably means: From the womb before the dawn will give birth to you. For the word mhrem means from the womb; and messaar, that which is before all things, that is before Lucifer; lactal — and before the dew, child; ieledeceu means to give birth to thee. This is so that you may know from this word that the hypostatic God the Word was begotten of the Father by nature, without beginning and before anything was. For it was not the morning star that He understood here exclusively under the name of the star, although many stars occurred on the fourth day, as well as the sun and the moon, but even before that the trees and the fruits, the firmament, the earth and the heavens, were made, and with them came the angels. For if the angels had not been created together with heaven and earth, God would not have said to Job: "When the stars were created, all my angels praised me with a voice" (Job 38:7). Thus, the words before Lucifer are placed in order to express them: before the existence of anything and creation. For the Word was always with the Father, for all things were by him, and without him there was nothing (John 1:3).