J. Quasten writes, "The dialogue De recta in Deum fide (Peri ths eis theon orfhs pistews), extent in its Greek original as well as in a Latin translation by Rufinus, is by an unknown author, who was a contemporary of Methodius. It was attributed to Origen at an early date, the Greek manuscripts as well as Rufinus designating him as the author. However, the contents indicate clearly that it was composed by an opponent of Origen's doctrine and that the author used Methodius' On Free Will and On the Resurrection for his refutation of the adherents of Marcion, Bardesanes and Valentinus. It seems, therefore, that the dialogue On the Orthodox Faith did not appear before the year A.D. 300 It was written most probably in Syria. Since the defender of the orthodox faith in the dialogue has the name Adamantius, the treatise was wrongly attributed to Origen, also called Adamantius." (Patrology, vol. 2, pp. 146-147)
Enrico Norelli writes, "We now refer to the dialogue On Orthodox Faith in God, the work of a contemporary of Methodius, which comes to us in the original Greek and in a translation by Rufinus. The work is a dialogue in five books: a defender of the orthodox faith first refutes Megetius and Mark, two Marcionites, then Marinus, a follower of Bardesanes, and finally two Valentinians. Since the orthodox defender is named Adamantius, the work was attributed to Origen, who was nicknamed Adamantius. It was because of this attribution that Rufinus translated it. But the author seems rather to be an anti-Origenist; he uses the treatises of Methodius on free will and on the resurrection. In Rufinus's translation, the persecutions seem to be a present reality; in the Greek, however, the corresponding passages refer to the Constantinian era, while the theological language used of the Trinity likewise seems to fit into the fourth century. The pagan judge, Eutropius, finally gives the victory to Adamantius and converts to orthodox Christianity. The work, though modest from a literary standpoint, is important for our knowledge of the Marcionites, Bardesanites, and Valentinians of the fourth century." (Early Christian Greek and Latin Literature, vol. 1, p. 316)
J. Quasten writes, "In the first part the disciples of Marcion, Megethius and Marcus, defend their master's ideas of two different Gods, one of the Jews and the other of the Christians and claim that their Gospel is alone authentic. The second part deals with the heresy of Bardesanes. Marinus, its representative, states that God cannot be called the creator of Satin or of evil, that the Logos did not take human flesh in the incarnation and that the body will not share in the resurrection. At the end, the pagan arbiter Eutropius declares himself convinced by Adamantius." (Patrology, vol. 2, pp. 146-147)
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