of The Refutation, Fessler and Baur ascribed to Caius, but the Abbe Jellabert to Tertullian. The last hypothesis is untenable, if for no other reason, because the work is in Greek. In many respects, Caius, who was a presbyter of Rome in the time of Popes Victor and Zephyrinus, would seem the probable author; but a fatal argument—one applicable to those named above, except Epiphanius—against Caius is his not being, as the author of The Refutation in the Proœmium declares himself to be, a bishop. Epiphanius no doubt filled the episcopal office; but when we have a large work of his on the heresies, with a summary,[1] it would seem scarcely probable that he composed likewise, on the same topic, an extended treatise like the present, with two abridgments. Whatever diversity of opinion, however, existed as to these claimants, most critics, though not all, now agree in denying the authorship of Origen. Neither the style nor tone of The Refutation is Origenian. Its compilatory process is foreign to Origen's plan of composition; while the subject-matter itself, for many reasons, would not be likely to have occupied the pen of the Alexandrine father. It is almost impossible but that Origen would have made some allusions in The Refutation to his other writings, or in them to it. Not only, however, is there no such allusion, but the derivation of the word "Ebionites," in The Refutation, and an expressed belief in the doctrine of eternal punishment, are at variance with Origen's authorship. Again, no work answering the description is awarded to Origen in catalogues of his extant or lost writings. These arguments are strengthened by the facts, that Origen was never a bishop, and that he did not reside for any length of time at Rome. He once paid a hurried visit to the capital of the West, whereas the author of The Refutation asserts his presence at Rome during the occurrence of events which occupied a period of some twenty years. And not only was he a spectator, but took part in these transactions in such an official and authoritative manner as Origen could never have assumed, either at Rome or elsewhere.
- ↑ See pp. 126–157, tom. ii., of Epiphanius' collected works, edited by Dionysius Petavius.
