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The documents which Jerome had before him when he wrote his Apology were (1) Rufinus' Translation of Pamphilus' Apology with the Preface prefixed to it and the book on the Falsification of the Books of Origen, (2) the Translation of the peri archon and Rufinus' Preface, (3) The Apology of Rufinus addressed to Anastasius (see p. 430), and (4) Anastasius' letter to John of Jerusalem (p. 432 Apol. ii, 14, iii, 20). He had also other letters of Anastasius like that addressed to the Bishop of Milan (Jerome Letter 95. See also Apol. iii, 21). But he had not the full text of Rufinus' Apology (c. 4, 15). He received letters from Pammachius and Marcella, at the beginning of the Spring of 402, when the Apology written at Aquileia at the end of 400 had become known to Rufinus' friends for some time. They had been unable to obtain a full copy, but had sent the chief heads of it, and had strongly urged Jerome to reply. At the same time his brother Paulinianus who had been some three years in the West, returned to Palestine by way of Rome, and there heard and saw portions of Rufinus' Apology, which he committed to memory (Apol. i, 21, 28) and repeated at Bethlehem. To these documents Jerome replies.
The exposition is well written and clear; but it is not in itself of much value. The text on which he comments is very faulty: for instance, in the Blessing of Reuben, instead of the words “the excellency of dignity and the excellency of power,” it has “durus conversatione, et durus, temerarius.” When Rufinus adheres to the plain interpretation of the passage his comments are sensible and clear; but he soon passes to the mystic sense: Reuben is God’s first-born people, the Jews, and the couch which he defiles is the law of the Old Testament; and the moral interpretation is grounded on the supposed meaning of Reuben, “the Son who is seen,” that is the visible, carnal man, who breaks through the law. So, in Judah’s “binding his foal to the vine,” the explanation given as he says, by the Jews, that the vines will be so plentiful that they are used even for tying up the young colts, is dismissed.
Philip Schaff’s classic work colloquially known as The Early Church Fathers is an invaluable resource filled with the primary documents and early theological building blocks for the Christian church. Comprised of thirty-eight volumes, it is broken into three parts: the Ante-Nicene Fathers, and Nicene and Post-Nicene Fathers, First and Second Series.
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