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# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Preface to Origen's Commentary on Romans

Rufinus’ Preface to the Translation of Origen’s Commentary on the Epistle to the Romans.
Addressed to Heraclius at Aquileia about a.d. 407.
My intention was to press the shore of the quiet land in the little bark in which I was sailing, and to draw out a few little fishes from the pools of Greece: but you have compelled me, brother Heraclius, to give my sails to the wind and go forth into the deep sea; you persuade me to leave the work which lay before me in the translation of the homilies written by the Man of Adamant in his old age, and to open to you the fifteen volumes in which he discussed the Epistle of Paul to the Romans. In these books, while he aims at representing the Apostle’s thoughts, he is carried away into a sea of such depth that one who follows him into it may well be afraid of being drowned in the greatness of his thoughts as in the vastness of the waves. Then also you do not consider this, that my breath is but scanty for filling a grand trumpet of eloquence like his. And beyond all these difficulties is this, that the books themselves have been interpolated. In almost all the libraries (I grant that no one can tell how it happened) some of the volumes are absent from the body of the work; and to supply these, and to restore the continuity of the work in the Latin version is beyond my talent, but would be, as you must know when you make your demand, a special gift of God. You add, however, so that nothing may be wanting to the labour I am undertaking, that I had better abbreviate this whole body of fifteen volumes, which in the Greek reaches to the length of forty thousand lines or more, and bring it within moderate compass. Your injunctions are hard indeed, and might be thought to be imposed by one who did not care to consider what the burden of such a work must be. I will, however, attempt it, hoping that through your prayers, and the favour of the Lord, what seems impossible to man may become possible. But we will now, if you please, listen to the Preface which Origen himself prefixes to the work on which he was entering.

## Footnotes

* ↑ Or man of steel: (it might also be translated, The indomitable); a name given to Origen, an account of the greatness of his labours. It is said by Westcott (Dict. of Xtn. Biog. “Origen”) to have been adopted by Origen himself, and to form part of his real name.
# Nicene and Post-Nicene Fathers: Series II/Volume III/Rufinus/Prolegomena
## Contents

* Life of Rufinus
* Works of Rufinus
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 22

Chapter XXII.
A question how we ought to understand what the gospel says “My yoke is easy and My burden is light.”
Germanus: As you have given us a remedy for all delusions, and by God’s grace all the wiles of the devil by which we were harassed, have been exposed by your teaching, we beg that you will also explain to us this that is said in the gospel: “My yoke is easy, and My burden is light.” For it seems tolerably opposed to that saying of the prophet where it is said: “For the sake of the words of Thy lips I kept hard ways;” while even the Apostle says: “All who will live godly in Christ suffer persecutions.” But whatever is hard and fraught with persecutions cannot be easy and light.

## Footnotes

* ↑ S. Matt. xi. 30.
* ↑ Ps. xvi. (xvii.) 4; 2 Tim. iii. 12.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 7

Chapter VII.
A question why the neighbourhood of our kinsfolk is considered to interfere with us, whereas it does not interfere in the case of those living in Egypt.
Germanus: It is a very useful and needful rule that is given for the kind of works that can be done within the cells. For we have often proved the value of this not only by the example of your holiness, based on the imitation of the virtues of the apostles, but also by our own experience. But it is not sufficiently clear why we ought so thoroughly to avoid the neighbourhood of our kinsfolk, which you did not reject altogether. For if we see you, blamelessly walking in all the way of perfection, and not only dwelling in your own country but some of you having not even retired far from their own village, why should that which does not hurt you be considered bad for us?
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 5

Chapter V.
That anxiety of heart is made worse rather than better by restlessness of body.
Nor is it wonderful if one who lives in a cell, having his thoughts collected together as it were in a narrow cloister, is oppressed by a multitude of anxieties, which break out with the man himself from the confinement of the dwelling, and at once dash here and there like wild horses. But while they are now roaming at large from their stalls, for the moment some short and sad solace is enjoyed: but when, after the body has returned to its own cell, the whole troop of thoughts retires again to its proper home, the habit of chronic licence gives rise to worse pangs. Those then who are unable and ignorant how to struggle against the promptings of their own fancies, when they are harassed in their cell, by accidie attacking their bosom more violently
than usual, if they relax their strict rule and allow themselves the liberty of going out oftener, will arouse a worse plague against themselves by means of this which they fancy is a remedy: just as men fancy that they can check the violence of an inward fever by a draught of the coldest water, though it is a fact that by it its fire is inflamed rather than quenched, as a far worse attack follows after the momentary alleviation.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 4

Chapter IV.
What sorts of work should be chosen by solitaries.
Everyone therefore who constantly perseveres in this watchfulness will effectually fulfil what is very plainly expressed by the prophet Habakkuk: “I will stand upon my watch, and ascend upon the rock, and will look out to see what He shall say to me, and what I may answer to Him that reproveth me.” And how difficult and tiresome this is, is very clearly shown by the experience of those who live in the desert of Calamus or Porphyrion. For though they are separated from all the cities and dwellings of men by a longer stretch of desert than the wilderness of Scete (since by penetrating seven or eight days’ journey into the recesses of the vast wilderness, they scarcely arrive at their hiding places and cells) yet because there they are devoted to agriculture and not in the least confined to the cloister, whenever they come to these squalid districts in which we are living, or to Scete, they are annoyed by such harassing thoughts and such anxiety of mind that, as if they were beginners and men who had never given the slightest attention to the exercises of solitude, they cannot endure the life of the cells and the peace and quietness of them, and are at once driven forth and obliged to leave them, as if they were inexperienced and novices. For they have not learnt to still the motions of the inner man, and to quell the tempests of their thoughts by anxious care and persevering efforts, as, toiling day after day in work in the open air, they are moving about all day long in empty space, not only in the flesh but also in heart; and pour forth their thoughts openly as the body moves hither and thither. And therefore they do not notice the folly of their mind in longing for many things, nor can they put a check upon its vague discursiveness; and as they cannot bear sorrow of spirit they think that the fact of a continuance of silence is unendurable, and those who are never tired by hard work in the country, are beaten by silence and worn out by the length of their rest.

## Footnotes

* ↑ Hab. ii. 1. (LXX.).
* ↑ Cf. Institutes X. xxiv.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 6

Chapter VI.
A comparison showing how a monk ought to keep guard over his thoughts.
Wherefore a monk’s whole attention should thus be fixed on one point, and the rise and circle of all his thoughts be vigorously restricted to it; viz., to the recollection of God, as when a man, who is anxious to raise on high a vault of a round arch, must constantly draw a line round from its exact centre, and in accordance with the sure standard it gives discover by the laws of building all the evenness and roundness required. But if anyone tries to finish it without ascertaining its centre—though with the utmost confidence in his art and ability, it is impossible for him to keep the circumference even, without any error, or to find out simply by looking at it how much he has taken off by his mistake from the beauty of real roundness, unless he always has recourse to that test of truth and by its decision corrects the inner and outer edge of his work, and so finishes the large and lofty pile to the exact point. So also our mind, unless by working round the love of the Lord alone as an immovably fixed centre, through all the circumstances of our works and contrivances, it either fits or rejects the character of all our thoughts by the excellent compasses, if I may so say, of love, will never by excellent skill build up the structure of that spiritual edifice of which Paul is the architect, nor possess that beautiful house, which the blessed David desired in his heart to show to the Lord and said: “I have loved the beauty of Thine house and the place of the dwelling of Thy glory;” but will without foresight raise in his heart a house that is not beautiful, and that is unworthy of the Holy Ghost, one that will presently fall, and so will receive no glory from the reception of the blessed Inhabitant, but will be miserably destroyed by the fall of his building.

## Footnotes

* ↑ Unius puncti lege.
* ↑ Ps. xxv. (xxvi.) 8.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 23

Chapter XXIII.
The answer with the explanation of the saying.
Abraham: We can prove by the easy teaching of our own experience that our Lord and Saviour’s saying is perfectly true, if we approach the way of perfection properly and in accordance with Christ’s will, and mortifying all our desires, and cutting off injurious likings, not only allow nothing to remain with us of this world’s goods (whereby our adversary would find at his pleasure opportunities of destroying and damaging us) but actually recognize that we are not our own masters, and truly make our own the Apostle’s words: “I live, yet not I, but Christ liveth in me.” For what can be burdensome, or hard to one who has embraced with his whole heart the yoke of Christ, who is established in true humility and ever fixes his eye on the Lord’s sufferings and rejoices in all the wrongs that are offered to him, saying: “For which cause I please myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ: for when I am weak, then am I strong”? By what loss of any common thing, I ask, will he be injured, who boasts of perfect renunciation, and voluntarily rejects for Christ’s sake all the pomp of this world, and considers all and every of its desires as dung, so that he may gain Christ, and by continual meditation on this command of the gospel, scorns and gets rid of agitation at every loss: “For what shall it profit a man if he gain the whole world, but lose his own soul? Or what shall a man give in exchange for his soul?” For the loss of what will he be vexed, who recognizes that everything that can be taken away from others is not their own, and proclaims with unconquered valour: “We brought nothing into this world: it is certain that we cannot carry anything out”? By the needs of what want will his courage be overcome, who knows how to do without “scrip for the way, money for the purse,” and, like the Apostle, glories “in many fasts, in hunger and thirst, in cold and nakedness”? What effort, or what hard command of an Elder can disturb the peace of his bosom, who has no will of his own, and not only patiently but even gratefully accepts what is commanded him, and after the example of our Saviour, seeks to do not his own will, but the Father’s, as He says Himself to His Father: “Nevertheless not as I will, but as Thou wilt”? By what wrongs also, by what persecution will he be frightened, nay, what punishment can fail to be delightful to him, who always rejoices together with apostles in stripes, and longs to be counted worthy to suffer shame for the name of Christ?

## Footnotes

* ↑ Gal. ii. 20.
* ↑ 2 Cor. xii. 10.
* ↑ S. Matt. xvi. 26.
* ↑ 1 Tim. vi. 7.
* ↑ S. Matt. x. 9, 10.
* ↑ 2 Cor. xi. 27.
* ↑ S. Matt. xxvi. 39.
# Nicene and Post-Nicene Fathers: Series II/Volume XI/John Cassian/Conferences of John Cassian, Part III/Conference XXIV/Chapter 3

Chapter III.
Of the character of the districts which anchorites ought to seek.
And therefore by him who is exercising anxious care over the purity of his inner man, those districts should be sought, which do not by their fruitfulness and fertility invite his mind to the trouble of cultivating them, nor drive him forth from his fixed and immovable position in his cell, and force him to go forth to some work in the open air, and so, his thoughts being as it were poured forth openly, scatter to the winds all his concentration of mind and all the keenness of his vision of his aim. And this cannot be guarded against or seen by anyone at all however careful and watchful, except one who continually keeps his body and soul shut up and enclosed in walls, that, like a splendid fisherman, looking out for food for himself by the apostolic art, he may eagerly and without moving catch the swarms of thoughts swimming in the calm depths of his heart, and surveying with curious eye the depths as from a high rock, may sagaciously and cunningly decide what he ought to lure to himself by his saving hook, and what he can neglect and reject as bad and nasty fishes.
# Notable South Australians/Richard Jagoe

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Richard Jagoe.
IF sheer hard work and dogged perseverance deserves a place in this record, it has been well earned by the subject of this memoir. Born at Truro, Cornwall, in 1833. Prior to leaving England he engaged first in a collier schooner and then in a fruiting cutter, as an introduction to sea-faring pursuits. Arrived with his parents in this colony in 1849, he commenced his colonial career by working as farm laborer or drapers' runner, as occasion demanded. Later on he took another turn at sea-faring, and made several intercolonial voyages, but the life was not to his taste, although a most profitable employment in the days of the diggings'. On returning from Forest Creek he served with an auctioneer in Adelaide, and obtained an introduction to newspaper life, and a favorable opportunity arising he was placed on the Adelaide Times to collect the shipping news. ​He ultimately changed to the Register, and in this service he has continued for over thirty years. In early days he was appointed Sanitary Officer, to prevent the introduction of contagious diseases, and has carried out the duties of that vocation with universal approbation. The boat service at the Semaphore having attracted attention from the want of efficiency displayed, the shipping reporter was again thrown into the breach, and by the powerful aid of the Daily Press overcame All obstacles, and changed the Beach Service from whaleboats to sailing cutters. As the colony progressed he had the honor of working up the important and efficient Steam Service which has developed into a Company, leaving the subject of this notice still reporter for Shipping and Assistant Health Officer,:and in all probability he will some day die in harness. Mr. Jagoe has a most positive and intimate knowledge of all circumstances connected with Port Adelaide for over thirty years, and is referred to on every occasion when the old customs are alluded to. Although his vocation of night and day work precludes his mixing with the haut ton, it is said that on sundry birthdays there are celebrations held at the "Sandhill Savage's" lair which are as pleasant and jovial as those in the circle of "Society." It may be mentioned that the original name was Trejago, and in the time of Edward VI., his ancestor, Jahn de Trejago, of Fentgallan, was high Sheriff of Cornwall.
# Notable South Australians/Rowland Rees, M.P.

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# Notable South Australians/Rev. Thomas Hope

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Rev. Thomas Hope,
BORN in Manchester, 1846. Studied at Owen’s College, and at Lancashire Independent College, with a view of preparing for the ministry. In 1872 was ordained, and accepted the charge of the Congregational Church, Bungay, Suffolk. His health failing, was recommended to try the colonies. Arrived in South Australia in 1874, and in May of that year accepted the pastorate of Clayton Church, Kensington, at which place he still continues his ministry.
# Notable South Australians/Robert Fotheringham

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Robert Fotheringham,
WHOSE untimely and sudden death took place at Kapunda on Sept. 19, 1885, was born at Alloa, Ayrshire, Scotland, in 1831, and was first engaged under his brother, who was a banker in his native town. In 1855 he sailed for Melbourne by the "Oliver Lang," and thence came to Gawler, where he joined his brothers in the brewing business. He subsequently removed to Kapunda, where he conducted the Spring Brewery for seventeen years. He was widely known and respected for his sterling qualities, and ever ready to assist, by advice and means, the needy and helpless. Every local institution received his support, and both in Gawler and Kapunda he was "the life of the place." It will be many years ere he will be forgotten in both localities.
# Notable South Australians/Rudolph Wilhelm Emil Henning

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Rudolph Wilhelm Emil Henning,
MEMBER of the House of Assembly for the District of Albert since the beginning of the new Parliament in 1878. Arrived in the colony in the "Paulina" from Germany, in December, 1849, with his parents. For fifteen years was engaged with his father (the proprietor of a furniture and mattress-making warehouse in Morphett-street,) and continued the business on his own account for four years in Rundle-street. Subsequently he became landlord of the Globe Hotel, remaining there for five years. Afterwards he purchased, with the Hon. R. D. Ross and the late Hon. J. Baker, the Angipena, Motpena, and Artemar Stations, in the North. The three partners sold the runs on September 21, 1883, to Mr. J. Whyte, of Whyte, Counsell, & Co. In February, 1884, became a partner in the firm of Aldridge & Bruce, and was ​connected with it at the time of his death, the business being conducted under the style of Henning, Bruce, & Aldridge. As to Mr. Henning's public life, the only position of consequence he filled was that in the Assembly as a thrice-elected member for Albert. He was a somewhat prominent man in the House, and took great pains in the preparation of his speeches, which were well-considered and instructive. All his sentences bore evidence of the possession of a thoroughly logical mind. He was generally criticised as one holding pessimistic views concerning the future of the colony, but there was not the slightest doubt entertained by his bitterest opponents regarding the perfect honesty of them. He was gradually advancing in influence, and in due time would probably have held a seat on the Treasury benches. He died at Park Lodge, East-terrace, Adelaide, November 24, 1884, leaving a widow and family of eight.
# Notable South Australians/Richard Egan Lee

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Richard Egan Lee,
ONE of the most versatile of Australian litterateurs. A native of New South Wales, he early made his mark as a compositor in that colony, whilst his contributions to the press in prose and verse had many readers. His happiest efforts were in the comic vein, and he possessed wit and humour in the highest degree. He was of respectable parentage, and at different times occupied responsible and important positions in connection with journalism. He was also returned as one of the representatives in Parliament for the Lachlan district. Somewhat Bohemian in tastes, Mr. Lee was nevertheless respected, not only by members of the "craft" to which he belonged, but by all who had the honour of his acquaintance. After a somewhat chequered career in Victoria, in which colony he was the proprietor and editor of a weekly newspaper, he came to Adelaide, landing here in 1877. From this period he was associated with the press of the city, and his contributions to country and inter-colonial journals were very voluminous. Some of ​ his comic pieces in the Lantern and Punch would have done credit to the genius of a Hood or Smollett, and it can hut he regretted that their author was, by an anonymous nom de plume, comparatively unknown to the public. Mr. Lee was modest and retiring, and this possibly caused him to defer any appeal to friends to assist him in the distressing circumstances in which for some months prior to his death he existed. He was a sufferer from consumption and an internal complaint, and these ultimately carried him off at the early age of 38 years. His death took place in Adelaide, April 1, 1883.
# Notable South Australians/Robert Whinham

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Robert Whinham,
SON of the above, whose sad death took place at North Adelaide, on the 10th October, 1884, by a fall from his horse, was a young man eminently respected by all classes for his sterling qualities and kindly disposition. His long association with the educational institution of which for some years he had been Principal, gave him a position of commanding influence, and he was fully alive to the importance of his work, and with characteristic energy and consciousness fulfilled its responsible duties. Numbers of scholars who have been under his training and that of his respected father, occupy, with credit to themselves, responsible positions in this colony. While teaching was the work of his life, Mr. Whinham ungrudgingly gave valuable help at entertainments for religious and charitable purposes, where his exceptional gift as an elocutionist (the knowledge of which he acquired from his mother) were a source of pleasure to all who heard him. His death in the prime of life, and at the early age of 37, was much deplored, and its sad tidings came on the community like a shock. The Hon. W. B. Rounsevell, M.P., and other old scholars of Whinham College, have interested themselves in establishing a scholarship, entitled the "Robert Whinham Scholarship," and a monument or tablet is to be erected over the grave of the deceased.