Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Jerome's Apology/Book I/Chapter 13

13. I am told, further, that you touch with some critical sharpness upon some points of my letter, and, with the well-known wrinkles rising on your forehead and your eyebrows knitted, make sport of me with a wit worthy of Plautus, for having said that I had a Jew named Barabbas for my teacher. I do not wonder at your writing Barabbas for Baranina, the letters of the names being somewhat similar, when you allow yourself such a license in changing the names themselves, as to turn Eusebius into Pamphilus, and a heretic into a martyr. One must be cautious of such a man as you, and give you a wide berth; otherwise I may find my own name turned in a trice, and without my knowing it, from Jerome to Sardanapalus. Listen, then, O pillar of wisdom, and type of Catonian severity. I never spoke of him as my master; I merely wished to illustrate my method of studying the Holy Scriptures by saying that I had read Origen just in the same way as I had taken lessons from this Jew. Did I do you an injury because I attended the lectures of Apollinarius and Didymus rather than yours? Was there anything to prevent my naming in my letter that most eloquent man Gregory? Which of all the Latins is his equal? I may well glory and exult in him. But I only mentioned those who were subject to censure, so as to show that I only read Origen as I had listened to them, that is, not on account of his soundness in the faith but on account of the excellence of his learning. Origen himself, and Clement and Eusebius, and many others, when they are discussing scriptural points, and wish to have Jewish authority for what they say, write: &#8220;A Hebrew stated this to me,&#8221; or &#8220;I heard from a Hebrew,&#8221; or, &#8220;That is the opinion of the Hebrews.&#8221; Origen certainly speaks of the Patriarch Huillus who was his contemporary, and in the conclusion of his thirtieth Tome on Isaiah (that in the end of which he explains the words &#8220;Woe to Ariel which David took by storm&#8221;) uses his exposition of the words, and confesses that he had adopted through his teaching a truer opinion than that which he had previously held. He also takes as written by Moses not only the eighty-ninth Psalm which is entitled &#8220;A prayer of Moses the Man of God,&#8221; but also the eleven following Psalms which have no title according to Huillus&#8217;s opinion; and he makes no scruple of inserting in his commentaries on the Hebrew Scriptures the views of the Hebrew teachers.