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TRANSLATIONS OF CHRISTIAN LITERATURE

SERIES

GREEK TEXTS

ST.

DIONYSIUS OF

ALEXANDRIA

Digitized by the Internet Archive

in

2011 with funding from

University of Toronto

http://www.archive.org/details/stdionysiusofaleOOdion

TOSNSIAnOK^ OF CHRI,?I1M

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OFALEXANDRIA
LETTERS MD TREATISES

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SOCIETY FOR PROMOTING

CHRISTIAN KNOWLEDGE. London
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PREFACE
Not

long after

my

edition of this Father's writings

appeared in the Cambridge Patristic Texts (1904),

was invited to translate the Letters and some of the

other more certainly genuine fragments that remain
but it is not
until now that I have been able to accomplish the
task I then undertook. Since then, though chiefly
occupied in other researches, I have naturally acquired
a more extensive and accurate knowledge of St.
Dionysius and his times, some of the results of which
will be found in this volume.
Nevertheless, I was
bound to incorporate a considerable amount of the
information and conclusions arrived at in the former
work, and wish to express my acknowledgments to
the Syndics of the University Press for leave to
do so, as well as to those again whose names I
mentioned as having assisted me before.
In the present book Dr. A. J. Mason was kind
enough to advise me over the choice of extracts
from the two treatises, On Nature and Refutation and
Defence, and on one or two minor points, while a
friend and neighbour (the Rev. L. Patterson) read
through the whole of the MS. before it went to the
printer and gave me the benefit of a fresh mind upon
into English for the present series

number

sincerely

of small details of style

and

fact, for

thank him.
C. L.

Ripple by Dover

March

which

igi8.

Feltoe.

CONTENTS
PAGE

PREFACE

INTRODUCTION

LETTERS

35

to basilides

76

"on the promises"

82

"on nature"

91

"refutation and defence

lOI

additional note

108

INDEX

....

109

vu

BO
1191

A5E7

INTRODUCTION
None

I.

of the

many

see of Alexandria

and

influential

of

the

occupants of the

many

distinguished

heads of the Catechetical School in that city seem

to have been held in higher respect by the ancients
than Dionysius. By common consent he is styled
" the Great," while Athanasius, one of his most
famous successors as Bishop, calls him " Teacher of
the Church universal," and Basil (of Caesarea) refers
to him as " a person of canonical authority " {KavoviKos).

He took

a prominent and important part in all the

leading movements and controversies of the day,
and his opinions always carried great weight, es-

His writings are

freely referred to and quoted, not only by Eusebius
the historian,^ but also by Athanasius, Basil and John
of Damascus amongst others.
And what we gather
pecially in Eastern Christendom.

of his personal story

from

his letters

and various

fragments embodied in the works of others and

very little, if anything else, for certain has come down
to us
undoubtedly leaves the impression that the
verdict of the ancient world is correct.

His Family and Earlier Life

The

2.

references to his family

extremely
^

he

scanty

and

vague.

and early years are

In

the

Chronicon

In one of Eusebius's works (the PrcBparatio Evangelica)

quoted side by side with great authors Uke Plato and

is

Aristotle.

10

ST.

DIONYSIUS OF ALEXANDRIA

is stated to have been a Sahaita and

sprung from " the chiefs and nobles of that race "
and several writers speak as if he had been a rhetorician before his conversion (as Cyprian of Carthage
had been). The exact meaning of the term " Sabaita"
above is doubtful. vStrictly used, it should mean a
member of the Sabaite convent near Jerusalem, and
the Chronicon may be claiming Dionysius as that,
though, of course, without any ground for the claim.
If it is equivalent, however, to " Sabsean " here, it
implies an Arab descent for him, which is hardly
probable, as he seems always to consider himself connected by education and residence, if not by birth,
with the city-folk of Alexandria, whom he distinguishes

Orientale, p. 94, he

from the Coptic inhabitants of Egypt (AtyvVrtoi)

so tha,t it would be rather surprising to find that his
family came from the remoter parts of Arabia, where
Sabseans dwelt.
The other tradition of his
having been a rhetorician may be due to some
confusion between our Dionysius and a much later
Alexandrian writer of the same name, who edited
the works of the Areopagite with notes and wrote
other treatises. On the other hand, Dionysius's
literary style is such that it might very well have
been formed by the study and practice of rhetoric,
while he has been thought himself to corroborate
the statement of the Chronicon Orientale, as to the
high position of his family, in his reply to Germanus
" losses of dignities "
(p. 49), where he refers to the
which he has suffered for the Faith.
3. He was probably a priest, and not less than
thirty, when he became head of the Catechetical School
in 231, and in 264 he excused himself from attendance
at the Council of Antioch on the ground of age and
infirmity; and so it is a safe inference that he was
the

INTRODUCTION

ii

born about or before 200, being thus nearly of an age

with Cyprian of Carthage, and only ten or fifteen
years younger than Origen, his master.

His Conversion
4.

The Chronicon

Orientale assigns the reading of

St. Paul's letters as the

cause of his conversion to

how, after their

perusal, he presented himself for baptism to Demetrius, then Bishop of Alexandria, who admitted him
in due course.
Whether this was actually the cause
of his conversion or not, we know from what he has
himself told us in his letter to Philemon (p. 56),
that both before and after baptism he was a diligent
student of all that was written for and against
Christianity, and^ proceeds to state

Christianity.

Was He Married or Not?

accordance with the common
practice of the Eastern Church at that time, Dionysius
was married or not, is a moot point. He addressed
his treatise Trcpt ^vcrnas to one Timotheus 6 Trats, and
we read of ol TratSc? (of whom Timotheus was one)
5.

Whether,

in

accompanying him in his flight (p. 44). One

would naturally infer from this that he was then a
widower (his wife not being mentioned), and that
these were his sons; but they may have been his
pupils, on the supposition that he was still Catechete
as well as Bishop, or, which is less likely, his servants.^
as

He becomes Head

of the Catechetical School

When

Demetrius died in 231, Heraclas, who for

some years had been associated with Origen at the
1 Most of
those who read this will be aware that irais
6.

(Lat. puer)

can be used in various senses,

and French garQon.

like

"
our " boy

ST.

12

DIONYSIUS OF ALEXANDRIA

Catechetical School and had just been left in charge

of it by him on his final retirement that year from

Alexandria, was elected Bishop, while Dionysius,

who had himself been a pupil of Origen there, was
appointed to fill the vacancy he created. It is
possible that the treatise

Trcpt ^va-ew^;,

extracts from

which are given below (on pp. 91 ff.), was composed while Dionysius held this important post, and
that a commentary on Ecclesiastes, some genuine
fragments of which probably remain, belongs to the
same period. The former of these is much the more
valuable work, for in it for the first time a Christian
undertook systematically to refute the atomistic
theories of Epicurus

He becomes
7.

and

his followers.

Bishop of Alexandria

Sixteen years later, in 247, upon the death of

Heraclas, Dionysius succeeded to the bishopric as

the fourteenth occupant of the see, possibly, as has

already been suggested, without at once resigning

Philip the Arabian (of
his post at the School.

Emperor for three years, a

was destined to retain for two years
longer.
Like Alexander Severus before him, he was
known to favour the Christians, and Dionysius
Bostra) had then been

position he

himself bears witness to the comparative mildness

For a short time, therefore, the

of his rule (p. 37).
new Bishop and his flock were left in peace, though
even before the death of Philip signs of the coming
In the last year of his reign
storm appeared.
Dionysius tells Fabius, Bishop of Antioch (p. 35),
that " the prophet and poet of evil to this city,
whoever he was," stirred up the populace against the
Christians in Alexandria, and several persons were

INTRODUCTION

13

This reign of terror lasted some

time, but was interrupted in the autumn of 249 by
the revolution which caused the deposition and
death of PhiUp, and which set Decius on the throne
The respite was only too brief, for by
in his stead.
of
the new year the edict which Decius
beginning
the

cruelly martyred.

had issued was being actively carried into effect.

The Bishops were at first singled out for attack.
Origen, though not one of them, was included among
the earlier victims on account, no doubt, of his
prominence as a scholar and a teacher being imprisoned at Tyre and cruelly tortured, though not

actually martyred.

Under the Persecution of Decius

8.

Decius's

reversal

of

his

predecessor's

policy

towards the Christians was probably due to reasons

of state and expediency rather than, as Eusebius
implies, to mere spite and hatred of Philip and all
Anyhow, the severity of the Decian persehis ways.
cution is undoubted, and it fell with great force upon
the Church at Alexandria. The Prefect of Egypt,
Sabinus, lost no time in attacking Dionysius and his
followers.
Many endured tortures or death, or both.
Dionysius himself, after waiting four days, fled and
was sought for by a secret service messenger [frumen-

A brief
p. 43) sent by Sabinus.
search was sufficient to recover him, and he was
carried off with four of his companions to Taposiris.

tarius, see note

on

But through a strange

interposition of Providence

(related on pp. 44 f.) he was rescued by a wedding

party of rustic revellers and removed to a place of
safety in the Libyan Desert, where he appears to have
been left unmolested, with two of his four companions

ST.

14

64

(see pp.

DIONYSIUS OF ALEXANDRIA
the persecution ceased and he

ff.), till

was

In after days Dionysius's

this occasion was violently

able to return to the city.

action

in

on

fleeing

who was

attacked by a certain Bishop Germanus,

perhaps one of his suffragans. Germanus boasted

of his own much braver conduct under persecution.
Dionysius in his reply (see especially pp. 43 and 45)
maintains that it was not of his own will nor yet
without divine intimation that he had fled, and that
he had suffered far more than his critic for the Faith.
Decius's rule was brought to a calamitous end in
251, but Gallus, who succeeded him, continued his
treatment of the Christians for another two years,
when he, too, suffered an untimely fate.
9. For the next four years the Church of Alexandria
enjoyed comparative rest and peace.
In 253
^
iEmilianus the Governor of Pannonia and Moesia,
who had in that spring wrested the imperial power
from Gallus, was in his turn, after four months' rule,
defeated by Valerian and his son Gallienus, and slain

by the
left

soldiery.

The new Emperors

the Christians alone during the

(father
first

and son)

four years

reign~a somewhat surprising fact, when it

is considered that Valerian had been specially chosen
to fill the office of " Censor," which Decius had
revived.
It may in some measure have been due
to what Archbishop Benson {Cyprian, p. 457) calls
his " languid temperament " as well as to his son's
of their

connexions with the

Christians

through his wife

Cornelia Salonina.
1

Not the Prefect

of

Egypt

of that

name mentioned by

Dionysius on p, 46, though he did afterwards try to usurp

the throne (see p. 16).

INTRODUCTION

15

His Action about Heretical Baptism

During this interval of peace, but chiefly
towards the end of it, Dionysius took part in that
controversy about heretical baptism to which the
letters on pp. 51 ff. belong. Up till now various parts
of Christendom had followed various customs on this
In Asia Minor and
matter without much disputing.
in Africa baptism by heretics was not recognized,
while in the West baptism with water in the name
10.

of the Trinity or of Christ

was held valid by whomso-

ever performed. Before the middle of the third century, however, the difference of practice gradually

became more and more a matter of controversy. In or

about A.D. 230 two synods were held one after the
other at Iconium and at Synnada (see p. 58, ?z.), which
confirmed the opinion that heretical baptism was
invalid
and some twenty-five years later on Cyprian
of Carthage convened several synods in North Africa,
which arrived at the same conclusion. Thereupon
a violent quarrel arose between Cyprian and Stephen
:

the Bishop of

Rome

became, perhaps, all the

keener, because of the former alliance and co-operation between Cyprian and Stephen's predecessor,
Cornelius, in combating the Novatianist schism,^
which had eventually led also to heresy over the
restoration of those who had lapsed under persecution.
Severe language was now used on both sides,
and other leading Churchmen of the day were naturally drawn into the discussion
among them our
Dionysius, who after the first, at all events with
characteristic sagacity steered a middle course and
advised that the older spirit of toleration should be
;

this

For Dionysius's share

P- 50-

in this dispute see his letter

on

ST.

i6

DIONYSIUS OF ALEXANDRIA

maintained, the circumstances of different churches

Fragments of five
requiring different methods.
letters

on

this subject

have come down to

us,

all

addressed to the Church of Rome or rather to representative members of that Church, the first of them
probably written in 254 when the Novatianist schism
was subsiding (see p. 52), and the others belonging
to the year 257 (see pp. 54 ff.).

Under the Persecution of Valerian

II.

Suddenly, in the summer of that year, the

Church was startled by the

issue of

an edict which

revived the reign of terror and threw her into a state

of persecution which lasted for more than three years.

This unexpected change of treatment is attributed

by Dionysius to the influence of Macrianus, who
at one time held the oflice of Rationalis (Treasurer
or Accountant-General) to the Emperor. This man
was apparently a cripple in body, but m.entally and
otherwise a person of considerable ability and force
of character
but he seems to have associated himself in some way with the soothsa37ers of Egypt,
and to have conceived a violent hatred against the
Christians.
Quite early in the proceedings which
against them at Alexandria in conseinstituted
were
quence of the edict, Dionysius, with several of his
clergy, was brought before i^milianus the Prefect,^
:

and

examination chiefly as to his loyalty to

the Emperors, which his refusal to pay them divine
honours rendered doubtful was banished first to a
after

him on p. 66 is " tutor and

" see note 3 in loco.
magicians
chief ruler of Egyptian
2 This
iEmiUanus was one of several who afterwards
attempted ta seize the throne; see above, p. 14. Macrianus
was another of them in Egypt (p. 68, n.).
1

Dionysius's phrase about

INTRODUCTION

17

place called Cephro (probably not far from Taposiris,

where he had been sent before), and then somewhere

on the high road in the district called CoUuthion.
Dionysius's own account of the circumstances which
led to and attended this second exile is given on
pp. 46 ff., an account which is valuable, among other
reasons, because it is largely drawn from the official
memoranda of the Prefect's court, and because it
shows how both sides did their ineffectual best to
understand each other's position.

Restoration of Peace

The persecution lasted till the autumn of 260,

and was then, on the disappearance of Valerian,
stayed by an edict of Peace issued by his son Gallienus, who was now left alone upon the throne.
The
12.

Greek version, which Eusebius gives us, is apparently

not that of the actual edict, but of the Emperor's
letter or rescript which applied it to Egypt.
It is
addressed to Dionysius and other bishops, and runs
as follows
"I have ordained that the benefit of
my concession be enforced throughout the world,
to the effect that men should withdraw from [i. e.
not interfere with) your places of worship. And
accordingly ye, too, may use the terms of my rescript,
so that none may interfere with you.
And this,
which may with authority be carried out by you,
has already been granted by me some time ago.
:

And

accordingly Aurelius Quirinius,

who

of the Exchequer,^ shall preserve this

by me."

is

in charge

form now given

Instructions were also issued permitting

the Christians to have free access to their cemeteries

a privilege which
^

The

office

was always much

indicated seems to be the

Rationalis mentioned

prized.

above on

p.

16.

same

as that of

i8

ST.

DlONYSIUS OF ALEXANDRIA
His Return to Alexandria

It is practically certain that Dionysius returned

Alexandria
to
as soon as Gallienus's edict came into
operation there. But almost immediately fresh
disturbances were felt in the city, followed by one
of those frequent outbreaks of pestilence to which
the East was always liable, and these hindered for a
time his work of bringing the brethren together
again.
The disturbances are with good reason thought
to have been those connected with the attempt of
Macrianus to overturn the power of Gallienus in
Egypt, though that country was so often the scene
of tumults and civil wars for the next twelve years
and more that it is almost impossible to identify
any particular disturbances with certainty during
13.

this period.

The Troubles Connected with

his

Protest

AGAINST SaBELLIANISM
14.

For another

five

years Dionysius was spared

and

Church
But, though
at large with his prudent counsels.
attacks upon himself never seem to have troubled
him very much, he had still to endure one such attack
which probably grieved him more than all the rest,
and the after results of which lingered on till the days
This
of Athanasius and Basil in the next century.
was in connexion with the Sabellian controversy,
especially that phase of it which had recently arisen
in the Libyan Pentapolis (on the north-west coast of
Sabellius was a native of the district,
Cyrenaica).
and his heresy consisted in laying too much stress on
to administer his charge

to benefit the

INTRODUCTION
Godhead and

the unity of the

19

in so hopelessly con-

founding the Three Persons in the Trinity as to

imply that the Person of the Father was incarnate in
It is in

Christ.

257 that we

a letter to Xystus II (see

of the

Bishop of

Sabellius

Rome

first

find Dionysius, in

p. 55), calling

to these views,

the attention

by which time

was himself probably already dead.

From

what he says there, it appears as if Dionysius was

unaware that these views were not of quite recent
origin and were already rather prevalent in both
East and West, whilst his words seem also to imply
that this later phase of Sabellianism endangered the

dignity of the Third Person as well as of the First

and Second. In Libya the heresy gained such a

hold upon the Church that it even infected certain
of the Bishops, and the Son of God was no longer
preached.

Dionysius, therefore, feeling his responsi-

churches under his care, became active

Among a number of
letters which he wrote on the subject, there was one
(about the year 260) in which he made use of certain
expressions and illustrations with regard to the Son
of God, which were seized hold of by some members
of the Church either at Alexandria or in the Pentapolis as heretical.
This letter was apparently one of
the later letters of the series, when his earlier overtures
had failed to produce the effect he desired.
15. Dionysius's critics laid a formal complaint
bility for the

in trying to eradicate the evil.

namesake (Dionysius), who had

by now succeeded the martyred Xystus II as Bishop
of Rome
they accused him of having fallen into
against

him before

his

five errors himself,

while correcting the false views

of the Sabellians.

They were
Athan., de

as follows, as

sent,

Dion,

we gather them from

ST.

20

DIONYSIUS OF ALEXANDRIA

(i)

Separating the Father and the Son.

(2)

Denying the eternity

(3)

Naming

(4)

Virtually rejecting the term

of the vSon.

the Father without the Son and the

Son without the Father.

(5)

one

substance) as descriptive of the Son.

Speaking of the Son as a creature of the
Father and using misleading illustrations
of their relation to

One

6/xooi;o-tos (of

One Another.

these illustrations which were

in the extract translated on
found
be
p. 103, and they are sufficient to give some idea of
It may, however, be acknowledged that
the rest.
neither Dionysius himself in his original statements
and in his attempts to explain them, nor Athanasius,
who, when Arius afterwards appealed to Dionysius
in support of his opinions, put forward an elaborate
or

two

of

objected to will

defence of him, was altogether happy or successful.

16. Upon receiving the complaint mentioned, the

Bishop of Rome appears to have convened a synod,

which condemned the expressions complained of, and
a letter was addressed by him on the modes of correcting the heresy to the Church of Alexandria. From
motives of delicacy he made no actual mention of
his Alexandrian brother-bishop in this letter, while
criticizing his views, though he wrote to him privately
asking for an explanation. A considerable portion
of the public letter has been preserved for us by
Athanasius, but it is not included in this volume,
nor is it necessary to particularize his treatment of
the question or to say more than this, that, though
the Roman Bishop wrote quite good Greek and gives
no impression that he felt hampered by it in expressing
his meaning, yet he does naturally exhibit distinct

INTRODUCTION

21

Western modes of thought as opposed to

is not always quite fair in his representation and interpretation of what Dionysius had said.
Dionysius's answer to his Roman brother was
embodied in the treatise called Refutation and Defence
("EAcy;^? Kttt 'ATToXoyia), some extracts from which
as given by Athanasius) will be found on pp. loi ff.
The following is an indication of Dionysius's line
traces of

Eastern, and

of defence against the five points raised against him,

other matters which arose more particularly between

him and his namesake of Rome being passed over.
(i) As to the charge of separating the Three Persons
in the Trinity, he distinctly denies it
all the language
:

he employs and the very names he gives imply the

" Father " must involve " Son " and
opposite
" Son " " Father "
" Holy Spirit " at once suggests
His Source and the Channel.
(2) As to the eternit}' of the Son, he is equally
emphatic. God was always the Father and therefore Christ was always the Son, just as, if the sun
were eternal, the daylight would also be eternal.
(3) The charge of omitting the Son in speaking of
the Father and vice versa is refuted by what is said
under (i) the one name involves the other.
(4) Dionysius's rejection or non-employment of
the term 6/xooi^crtos is less easily disposed of.
He
practically acknowledges that, as it is not a Scriptural
word, he had not used it, but at the same time that
the figures he employed suggested a similar relationship, e. g. the figure of parent and child who are of
one family (o/xoyevei?) or seed, root and plant which
are of one kind (bfxo<f>vrj) and again source and stream,
and in another place the word in the heart and the
mind springing forth by the tongue (see p. 106) but
for the unsatisfactoriness of this defence the reader
:

22

ST.

should

DIONYSTUS OF ALEXANDRIA

consult

Bethune-Baker,

Christian Doctrine, chap.

viii.

Early

pp. 113

ff,

History

who

of
points

out that Dionysius had not grasped the Western

tradition of one
substantia
(ovo-ta)
of Godhead
existing in three Persons.

But the most

serious misunderstanding naturfrom Dionysius speaking of the Son as

iroirjixa
(creature), and illustrating the word by the
gardener with his vine and the shipwright with his
His defence is that though he had undoubtedly
boat.
used such rather unsuitable figures somewhat casually,
he had immediately adduced several others more
suitable and apposite (such as those mentioned under
And he complains that not only here,
(4) above).
but throughout, his accusers did not take his utterances as a whole, but slashed his writings about and
made what sense of them they liked, not sincerely,
but with evil intent. He tries further to explain
that in his context ttouIv (make) was equivalent to
ycvmv (beget), as of a Father, not a Creator, which
he maintains is legitimate, but the defence is not very
(5)

ally arose

convincing

all

the same.

So far as we can now judge, however, his arguments

seem to have satisfied his critics at the time, and were

by the ancient Churches,

for they are quoted or referred to not only by Athanasius, as has been stated, but also by Eusebius, by
Basil of Csesarea (who is, however, m.uch more
temperate in his support), and by Jerome and Rufinus.

certainly held in high repute

DiONYsius's Last Days

evident that, in spite of this controversy,
his great reputation in the eyes of the Church was
maintained to the end
for when the Council of
17.

It is

INTRODUCTION

23

Antioch was being summoned to deal with the

troubles connected with the heresies of Paul of
Samosata, who held views somewhat similar to those
of Sabellius, Dionysius was specially invited to attend.
As was said above on p. 10, he excused himself from
attendance on the ground of old age and infirmity,
but he sent a letter in reply to the invitation which
contained his views on the matter, and these were
unfavourable to the heretic. In 265, before the
Council had finished its sessions, he passed to his weUearned rest.

Dionysius as Author

From what has

already been said,

be
gathered that Dionysius was a person of remarkable
versatility, and at the same time unusually free
from those snares of the versatile man, shallowness
and inaccuracy. The critical remarks on the Revelation of S. John the Divine from his treatise On the
Promises (Trepl 'ETrayyeXt^v), which are given in full
(from Eusebius) on pp. 82 ff., have received the most
respectful consideration from such authorities as
Bishop Westcott and Dr. Swete and are well worth
18.

reading, while

some

it

will

of the expositions of Biblical

passages attributed to him are probably genuine and

by no means destitute of merit, though none

them are printed in this volume.

of

As Christian Philosopher
remain from his
19. The long extracts which
book On Nature (Trcpl 4>vo-tu9), directed against the
Epicureans, show him to have possessed on the
whole a clear grasp of their tenets, together with

24

ST.

DIONYSIUS OF ALEXANDRIA

much genuine humour and entire absence of

bitterness

of spirit in criticizing them.

The

extracts given

by Eusebius appear

to be fairly

continuous throughout
they deal (i) with the
atomistic portion of the Epicurean philosophy, and
" theological " portion of
(2) with the more strictly
it, the references to the hedonistic doctrine being
only slight and passing.
Dionysius begins by remarking that of the various
hypotheses which have been started as to the origin
of the universe, one of the least satisfactory is that of
Epicurus, viz. that it is the result of a chance concourse of an infinite number of atoms, as they rush
through space.
He then proceeds to show by a series of illustrations
taken from human workmanship that mere chance
could never produce the wonderful results that we
see all around us.
So, too, from the study of the
heavens the same inference must be drawn.
His next point appears to be that the difference in
durability, which Epicurus postulates for the various
bodies produced by atoms, goes to upset his theory.
If some products {e. g. the gods) are eternal and some
are short-lived, what determines the difference ?
Some of the senseless atoms themselves must be
gifted with powers of directing, arranging and ruling.
But if it is mere chance, then Epicurus asks us, who
study the order and the phenomena of earth and
heaven, to believe the impossible.
The same conclusion is arrived at by the study of
man, whose mere body is a machine so marvellous
that some have emerged from the study of it with a
The higher powers,
belief that Averts herself is a deity.
too, of man, his mind and reason and skill, all point
in the opposite direction to Epicurus's solution of the
:

INTRODUCTION

25

problem. It cannot, surely, be the atoms rather than

the Muses which are responsible for the arts and
sciences.

The half-humorous

allusion to these heaven-born

personages of heathen mythology leads Dionysius

Accordto attack the Epicurean theory of the gods.
ing to Epicurus, the gods in no way concern themselves with mundane matters, but spend a serene
existence without labour or exertion of any kind.
But such an existence, says Dionysius, is so repugnant
to the very idea and instinct of man that it must be
absolutely false with regard to divine beings.
At this point occurs a short passage in which the
inconsistency of Democritus, from whom Epicurus had
confessedty borrowed his physics, mutatis mutandis,
is criticized, though it has only a general bearing
upon the line of argument. Democritus, he says,
who professed that he would have given the world
in exchange for the discovery of one good cause
(amoA-oyta), yet in putting forward his ideas of
Chance as a cause could not have been more absurd
he sets up Tu^^? as the sovereign cause of the Universe,
and yet banishes her as a power from the life of men.
The truth is that, while practical men and even
philosophers find their highest pleasure in benefiting
others, by this theory the gods are to be kept from
any share in such pleasure.
One other inconsistency in the Epicurean writings
Dionysius next deals with, and that is Epicurus's
own constant use of oaths and adjurations, in which
the names of those very beings occur whose influence
upon men's affairs he so depreciates. This is, in
Dionysius's opinion, due to his fear of being put to
death by the state for atheism, as Socrates had been
though he is probably doing Epicurus a wrong.
:

26

ST.

The

DIONYSIUS OF ALEXANDRIA

extracts end with a repetition of the appeal

to the wonders of the sky and of the earth as a

conclusive contradiction of Epicurus's views.

from these interesting portions of a

not unimportant work for its time will be found on
selection

pp. 91

ff.

General Characteristics of
20.

The

letter

Writings

Basilides on several points of

to

ecclesiastical order

his

(the larger portion of

which

is

given on pp. 76 ff.) is a model of what such episcopal

utterances should be
it definitely states which is the
:

highest and best course, but leaves the decision to

the individual conscience. But it is to the general

correspondence (pp. 35 ff.) that the bulk of English

readers will probably turn, and that deals with a large
variety of subjects
in some cases theological matters
:

Novatianism and the baptism

like

discussed;

in others there

martyrdoms
personal

of

are descriptions of the

of his time at Alexandria

experiences

under

heretics are

and

persecution,

his

own

all

told

with a vividness and a sobriety eminently characteristic of the man

others are addressed to persons
:

or districts in his province, especially at Eastertide,

and temporary importance,

while one or two incidents which he records are of
much value as illustrating church customs and
manners of the period {e. g. the case of Sarapion on
p. 42, prayers for the Emperors on p. 47, matters
connected with the celebration of Holy Baptism and
Holy Communion on p. 59).
treating of matters of local

was much assisted in drawing up this summary of

and also in writing the notes upon the extracts
from the text by Professor H. Jackson, of Cambridge fame.
^

Trepl

^vueoos

INTRODUCTION

27

In his controversy with the SabeUians, as we have

remarked, some of the expressions and

already
figures

employed

were

insufficiently

guarded

or

explained and so laid Dionysius open to criticism

but we must remember how much more easy it is for

us, who have the benefit of subsequent history and
experience, to see this and to correct it, than it was
for him and for his contemporaries to grope their
way, as they slowly but surely did, under the Divine
guidance to a fuller knowledge and a more accurate
statement of the truth.
21. It is further to be noticed how very seldom, if
ever, Dionysius offends against the principles of good

when attacking opponents, or when dehorrors, or when dealing with the mysteries

taste either

scribing

In controversy he always displays an

admirable moderation and sweetness of tone, which
is the more remarkable because his convictions were
strong and definite. This is especially to be observed
in his treatment of Novatianus the intruder (see p. 50),
in his criticism of the deceased Nepos of Arsenoe
(see p. 82), and to a less extent in his defence of

of the Faith.

Germanus (see p. 43).

Even when he has to speak of one whom he believes
to have done him wrong, like the Prefect iEmilianus
himself against the charges of

whom

abhors like Macrianus

(p. 68), his language is mild in comparison with that
of many in similar circumstances.
So, too, when he
takes upon himself to describe the tortures and deaths
of the martyrs (pp. 35 ff.), or the ravages of pestilence
(p. 74), he indulges in but few ghastly or revolting
details, though his narrative is always lively and
thrilling.
And once more when he deals with such
a subject as the Eternal Sonship of our Lord, or, if
the passage (not here given) be authentic. His Death
(p. 48),

or of one

his soul

28

DIONYSIUS OF ALEXANDRIA

ST.

and Passion, the same good

language

is

taste

and restraint

of

to be observed.

22. Dionysius's literary style is excellent for the

age in which he lived, and so far confirms the truth
of the statement that he had been a master of rhetoric
before his conversion.
He gives evidence of having

read widely and to good purpose both in classical

and in religious literature. As to the former, he
actually quotes from or refers to Homer, Hesiod,
Thucydides, Aristotle, and Democritus but his language is really saturated with classical uses, and a
large number of the words and phrases which he
employs recall the best writers of antiquity. His
compositions exhibit signs of much care in production, notably the treatise On Nature {Trepl ^^Vew?)
and the two Easter letters, to the Alexandrians and
Here, and to a somewhat
to Hierax (pp. 70 and 73).
less degree in the letter to Hermammon (pp. 65 ff.), he
writes in a more rhetorical and elaborate manner than
in most of the other fragments which are extant, but
even in these passages he is seldom fantastic, or
whilst in pure narrative or simple
stilted, or obscure
description {e. g. in the letters which record his own
or others' sufferings and in the treatise On the Promises
{irepl 'ETrayycXtwv)), his language could hardly be more
unaffected or better chosen.
:

DioNYSius AS Interpreter of Scripture

To what extent did Dionysius accept the prinand methods of Origen, especially in the matter
The eviof Biblical criticism and interpretation?
dence, such as it is, is rather doubtful and conflicting.
It is somewhat ominous that after the death of
Bishop Demetrius, whose denunciations had caused
23.

ciples

INTRODUCTION

29

the master's removal from Alexandria and his retirement to Caesarea, we hear of no effort on the part of

Dionysius or of any other pupil to obtain his recall.

This certainly suggests that, great as their regard and
respect for him as a man and a scholar may have been,
they either felt themselves powerless to reinstate him,
or else considered his views and methods of advocating

them detrimental

Church at large.
On the other hand, it is pleasing to remember that
Dionysius wrote an epistle to his old teacher on the
subject of martyrdom, which we may presume was
designed to comfort him during his imprisonment at
Tyre. We learn, too, on somewhat late authority
to the welfare of the

that after Origen's death Dionysius wrote a letter to

Theotecnus, Bishop of Csesarea, extolling his master's

The chief methodical comments on the
virtues.
Bible, of the authenticity of

which we

may

be certain,

are those contained in the fragments of the treatise

On
82

the
ff.

Promises {ircpl 'ETrayyeAtwv), reproduced on pp.

This was a direct reply to the Refutation of

Allegorists fEXeyxos 'AA.Xr;yopto-Twi/), in

which Nepos

of

Arsenoe had thought to support his grossly materialviews of the Millennium by the Revelation of

istic

S.

John the Divine.

As the

title

suggests, this

work

had, no doubt, attacked Origen's fondness for the

allegorical interpretation of Scripture, and especially

on the subject of the Millennium, and therefore we may

with some amount of certainty infer that Dionysius
in his refutation of Nepos would accept Origen's
methods as a commentator. But the extracts preserved by Eusebius deal almost wholly with the
authorship and textual criticism, and so give no
proper clue -as to his method of interpreting the
subject-matter of the book.

In the letter to Basilides (pp. 76 ff .) the requirements


DIONYSIUS OF ALEXANDRIA

ST.

30

do not call for a style of interpretation

which would bring out either a correspondence or a
disagreement with Origen's methods, except so far
as it is marked by the frank and free exercise of
critical judgment.
The commentary on the Beginning of Ecclesiastes, if it is, as seems likely, in part
of the case

work of Dionysius, is not inconsistent in style of

treatment with a general acceptance of his master's
position.
Procopius of Gaza, however, ranks him
among the opponents of the allegorical school of
interpreters, stating that it was in this very work
that Dionysius attacked his master, and a short extract which has been assigned to it by Pitra {Spic.
the

Solesni.,

17) is distinctly less allegorical in

i,

ment than the

"

On

rest

Eccles. iv.

9,

it

runs as follows

10

'
:

As we understand

etc.

treat-

Two

are better than one,'

this

literally,

we do not

admit those who accept the interpretation of the

statements as referring to the soul and the body for
it is by no means justified, seeing that the soul has
the entire control over the ruling and governing both
;

and

of itself

bondman
it

of

the body, whereas the

of the soul, subservient

in all its decisions.

what

to

If,

mean and

is

body

is

the

and enthralled to

then, the soul be inclined

evil,

and become

careless of

thoughts and considerations, the body is

unable to restore it and lead it back to higher things
for that is not natural to it."
There is also another short extract (on Gen. ii. 8,
9 ^) attributed to our author, which is non-allegorical
in its treatment.
The evidence therefore is inconbetter

clusive

The

above

is

on

this point

for

though Jerome also men-

particular passage, however,

Gen.

iii.

21.

adduced by Procopius

INTRODUCTION
tions Dionysius as a

times in his

letters,

31

commentator on the Bible three

he throws no further light on the

question.^

On

the subject of Inspiration

for thinking that Dionysius took

position. 2

He

we have no ground
up an independent

introduces his Biblical quotation with

the phrases current amongst early Christian writers.

The general impression

reader

is

methods

therefore

that Dionysius reverted to

of

interpreting

upon the
the more sober
left

that

Scripture

prevailed

throughout the Church of his day as a whole, though

he approached his master's theories in his usual sympathetic spirit and availed himself of
valuable in them.

much

that was

His Place in the Church Kalendar

24. We hear of a Church dedicated to S. Denys in
Alexandria at the beginning of the fourth century,
which was destroyed by fire in a tumult in the time
October 3 and November 17 are the
of Athanasius.
two most usual dates for his Commemoration in the

Kalendar, the former date more especially in the East,

^
is honoured as " a holy martyr."

where he

Concluding Remarks
25.

man
^

On

The foregoing sketch is sufficient to show that, as

of action and a ruler of the Church, Dionysius's
this point C.

H. Turner's

article in Hastings's Dic-

tionary of the Bible, Vol. V, pp. 496

mentaries), may be consulted.

The passage on Luke

f.

(on Patristic

Com-

xxii, quoted by Dr. Sanday {Inspirvery doubtful authenticity.

^ " Martyr " in this case need not necessarily be taken
strictly as meaning " one put to death for the Faith," though
no doubt the mediaeval tradition was in favour of his martyr2

ation, p. 36), is of

dom

in that sense.

DIONYSIUS OF ALEXANDRIA

ST.

32

personality
writer

is

and a

no

less striking

thinker.

than as a student, a

He was

clearly a strong yet

conciliatory administrator of his province as Bishop

of Alexandria, just as he

successful teacher

had been a competent and

and director

of sacred studies as

head of the Catechetical Schools one who in each

capacity carried on and maintained the great tradi-

which he inherited from S. Mark and his sucfrom Pantaenus, Clement and Origen. And
not only at home and within his own jurisdiction, as
we have seen, did he worthily " magnify his office "
and " make full proof of his ministry " for he made
his influence for good felt throughout Christendom.
Bishops and clergy from all parts naturally turned to
him in their difficulties for advice and guidance and
tions

cessors,

it is

of

impossible not to feel that his wonderful breadth

judgment and

his love of conciliation

were of the

greatest value to the Church of the third century,

and

will

remain a model for imitation to each suc-

ceeding age. Men will always be tempted, as they

were in that century, to speak strongly and to act

vehemently where their spiritual beliefs are involved,

and we may pray that God will never fail to raise
up amongst the rulers of His Church men of the type
of S.

Denys the Great

of Alexandria.

Bibliography
attempt at making a full collection of
our author's remains was undertaken by Simon de
26.

The

first

whose edition was published at Rome in

Routh [ReliquicB Sacra, tom. iii. and iv.
Oxford, 1846) and Migne (Pair. Grcec. tom. x.) pub-

Magistris,

1796.

lished considerable portions with Latin notes, while

Gallandius [Bihliothcca

vett.

patntm, app. to vol. xiv.).

INTRODUCTION
Pitra,

Mai and (more

33

recently) Holl in vol. v. of Texte

und Untersuchungen (neue Folge) have printed a

number of fragments from various sources and of
very varying degrees of probable authenticity.

The

earliest Ust of Dionysius's literary productions,

except the scattered references to be found in the

Ecclesiastical History of Eusebius, is that of Jerome
{de viris illustribus, 69), which more or less tallies with
what we gather from Eusebius. The student will,
however, find a complete modern list of them, together
with other valuable matter, in Harnack, Altchrist. Lit.,
vol. i. pp. 409-27, and in Bardenhewer, Altkirch. Lit.,
vol. ii. pp. 167-91
the account in Kriiger, Early
:

Christian Literature (Eng. Trans.)

is

much

shorter.

Several compositions mentioned by Eusebius and

Jerome are only known to us by name, unless some of
the short extracts attributed to Dionysius come from
one or other of them, and the contents of them are
almost wholly matter for conjecture. The most im-

portant of these

is perhaps the cVio-toXtJ StaKoviK^ 8ia

H.E. vi. 45), because of the various
theories which have been put forward about it. Dom
Morin (Revue Benedictine, xvii., 1900), for instance,

'IttttoAvtov (Eus.,

suggested that Rufinus's translation of the doubtful

epithet [haKoviK-rj) being de ministeriis, it was none
other than the Canons of Hippolytus, and that the
Canons were afterwards attributed to the churchwriter, Hippolytus, through a mistaken identification
of the

unknown

bearer of Dionysius's missive with

but the theory has not met

acceptance since, and the discussion has
of late died down, quite different views being now
held about the Canons of Hippolytus.
It may also be mentioned that several fragments in
Syriac and in Armenian are attributed to Dionysius,
c
the well-known author

with

much

ST.

34

DIONYSIUS OF ALEXANDRIA

but only three of these, in the former language,

appear to be genuine one is a translation of the
letter to Novatian (p. 50), and the two others are,
"whether rightly or wrongly, thought to be part of
the Letter to Stephanus on Baptism, and will be
found as 2 and 3 of it on pp. 53 ff
The article on Dionysius in Smith's Dictionary of
Christian Biography is by Dr. Westcott, and, though
not very full, is, it is needless to say, worthy of being
:

consulted.

Three German books on our author will also be

found useful, though not very recent viz. Forster, de
:

Ditet sententiis Dionysii, Berolini, 1865

Dionysius der Grosse, Freiburg, i B, 1867 and
Roch, Dionysius der Grosse uher die Natur, Leipzig,
Of these the second is the most important
1882.

doctrin.

trich,

for the general student.

Dr. Salmond produced a serviceable translation of

the fragments in 1871 (T. & T. Clark's series, Edinburgh), and since then we have had Dr. Gifford's (in
his scholarly edition of Eus., Prcefar. Evang., Oxford,

1903), of such as there appear.

For the general history

of the period

much

valuable

help will be found in Archbishop Benson's Cyprian,

London, 1897; P. AUard, Histoire des Persecutions,

vols. ii. and iii., Paris, 1886, and Aube, L'Eglise et
I'Etat dans la 2de moitie du ^me Siecle.
A full collection of all the genuine and doubtful
extracts appeared in the series of Cambridge Patristic
Texts, with introductions and notes by the present
editor, in 1904.

LETTERS
To Fabian, Bishop of Antioch
(Eus.,

H. E.

vi, 41, 42,

and

44)

The persecution did not begin amongst us with

the Imperial edict for it anticipated that by a whole
And the prophet and poet of evil to this city,
year.
whoever he was,^ was beforehand in moving and
(i)

exciting the heathen crowds against us, rekindling

their

zeal for the

national superstitions.

So they

being aroused by him and availing themselves of

all

lawful authority for their unholy doings, conceived

that the only piety, the proper worship of their gods

was

this

to

thirst for

our blood.

First, then,

they

an old man, Metras, and bade him utter

impious words,^ and when he refused they beat his
body with sticks and stabbed his face and eyes with
carried off

sharp bulrushes as they led him into the outskirts

and there stoned him. Then they led a
believer named Quinta to the idol-house and tried to
make her kneel down, and, when she turned away in
disgust, they bound her by the feet and hauled her
right through the city over the rough pavement, the
big stones bruising her poor body, and at the same
time beat her till they reached the same spot, and
there stoned her.
Thereupon they all with one

of the city

1 It looks as if Dionysius was afraid to mention his name.

Perhaps it was Sabinus the Prefect. The word " poet " in
Greek means properly "maker," and there is evidently a

double entendre in its use here.

^ i. e. against Christ (i Cor. xii.

35

3).

24f

36

ST.

DIONYSIUS OF ALEXANDRIA

made

a rush on the houses of the beUevers,

and, falUng each upon those whom they recognized

consent
as

neighbours,

plundered,

and

harried

despoiled

them, setting aside the more valuable of their possessions and casting out into the streets and burning
the cheaper things and such as were made of wood,
till they produced the appearance of a city devastated
by the enemy. But the brethren gave way and submitted and accepted the plundering of their possessions with joy like unto those of whom Paul also
testified.^
And I know not if any, save possibly a
single one who fell into their hands, up till now has
denied the Lord.
Another notable case was that of the aged virgin
ApoUonia, whom they seized and knocked out all her
teeth, striking her on the jaws
then they made a
pyre before the city and threatened to burn her alive,
if she would not join them in uttering blasphemies.
But she asked for a brief respite, and being let go,
suddenly leapt into the fire and was devoured by the
flames.
Sarapion, also, they caught in his own
house, and after outraging him with cruel tortures
and crushing all his limbs, they cast him headlong
from the upper storey.
And we could go by no high road, thoroughfare,
:

by day or by night for ever5rwhere

and always there was a constant cry that any one who
did not utter words of blasphemy must be dragged off
and burnt.
And this state of things prevailed for some time,
till the revolution and civil war ^ occupied the attenor byway, either

^ The reference is to Heb. x. 34.

It will be noticed that
Dionysius attributes this Epistle to S. Paul, either inadvertently or in accordance with the Alexandrine tradition, which
Origen also accepts (Eus., H. E., vi. 25).
* Viz. the revolt of Decius in Oct.
249.

LETTERS

37

unhappy men and turned on one another

fury against us. And so we had a short breath-

tion of these
their

ing space, as they found no leisure for raging against

but very soon the overthrow of the ruler who had

been not unfavourable to us ^ is announced, and our
grave fears of being attacked are renewed. And, in
fact, the edict arrived, which was itself almost to be
compared with that foretold by the Lord, well-nigh the
most terrible of all, so as to cause, if possible, even
the elect to stumble.^ Nevertheless all were panicstricken, and numbers at once of those who were in
Iiigher positions, some came forward in fear, and some
who held public posts were led by their official duties
others, again, were brought in by those about them,
and when their names were called, approached the
impure and unholy sacrifices; pale and trembling in
some cases as if they were not going to sacrifice but
themselves become sacrifices and victims to the idols,
so that they incurred ridicule from the large crowd
that stood by, and proved themselves to be utter
cowards both in regard to death and in regard to
sacrificing, whilst others ran readily up to the altar,
making it plain by their forwardness that they had
not been Christians even before. About such the
Lord's prediction is most true that with difficulty
shall they be saved.^
And of the rest * some followed
one or other of the above, while others fled or were
captured and of these last, again, some after going
us

^ i. e. Philip the Arabian, who was popularly supposed to

be half a Christian.
2 The
reference is obviously to Matt. xxiv. 24 (Mark
"
xiii. 22) though Dionysius has substituted " cause to stumble
"
"
(o-/raj'5a\t(rot) for
(7rAoi'^<rot or airoirKavuv).
cause to go astray
' The reference is very loosely to Matt. xix. 23 and 25.
* Viz. those who held no prominent position
the ordinary
;

folk.


ST.

38

DIONYSIUS OF ALEXANDRIA

as far as chains and imprisonment, and even after

being immured several days in certain cases, still,

before coming into court, forswore themselves
and
others, even after enduring some amount of torment,
failed at the last.
But the steadfast and blessed
pillars of the Lord,^ being strengthened by Him and
receiving due and proportionate power and endurance
for the mighty Faith that was in them, proved them;

Kingdom. ^ Foremost among them was Julian, a sufferer from gout,

unable to stand or walk; he was brought up with
two others, who carried him, of whom the one straightway denied the Faith the other, Cronion by name,
but surnamed Eunous (well-disposed), and the old
man Julian himself confessed the Lord and were
conveyed on camel's back, and scourged as they rode
right through the city big though it be, as ye know
and at last were burnt with fire unquenchable, whilst

selves admirable witnesses of His

the people stood round. And a soldier who stood

as they were carried along and protested against

all

by

who

those

insulted

them was denounced and brought

up, to wit God's brave warrior Besas, and after heroic

conduct in the great war of piety was beheaded.

And yet another, a Libyan by race, who rightly and
happily was named Mauar (happy) ,^ though the judge
urged him strongly to renounce the Faith, would not
give in, and so was burnt alive. After them Epimachus and Alexander, when they had remained a
long time in bonds and had endured endless tortures
from the " claws " * and scourges, were also consumed
^

Cp. Gal. ii. 9.

Cp. Acts xxviii. 23 and Rev. i. 9.
There is evidently an allusion here to Matt.

Lnke
*

v. 11

and

vi. 22.

Viz. the ungulcB,

bones.

with which the

flesh

was torn from the

LETTERS

39

unquenchable. And with them four ^

women Ammonarion, a holy virgin, though the
judge tortured her vigorously for a long time because
she had declared beforehand that she would say
nothing that he bade her, kept true to her promise

with

fire
:

and was led off to punishment and of the rest there

was the aged and reverend Mercuria and Dionysia,
who, though she had many children, did not love
them above the Lord these the Prefect was ashamed
to go on torturing in vain and be beaten by women,
and so they died by the sword without further torfor the brave Ammonarion had exhausted all
tures
;

their devices.

Then were

up three Egyptians Heron,

and with them Dioscorus, a lad of

delivered

Ater and Isidore,

about fifteen. And

first

of all the Prefect tried to

cajole the stripling with words, thinking he could

won over, and then to force him by torments, thinking he would soon give in, but Dioscorus
was neither persuaded nor forced. So the others

easily be

he cruelly lacerated, and when they, too, stood firm,

handed them over to the fire but Dioscorus, who had
distinguished himself in public and had answered his
private questionings most wisely, he let off, saying that
he granted him a reprieve for repenting, on account
And now 2 the godly Dioscorus is still
of his age.
with us, having waited for his longer trial and his
more determined conflict.
Another Egyptian, Nemesion, was falsely accused
of being an associate of brigands, but being accused
of that most untrue charge before the centurion, he
was then denounced as a Christian and came in
;

Only three are mentioned in the text.

some time between 251, when persecution ended
i. e.
with the death of Decius, and 257, when Valerian revived it.
*

'

ST.

40
chains

DIONYSIUS OF ALEXANDRIA

before

the

unjustly maltreated

and

And he having most

him with twice as many tortures
Prefect.^

had received, burnt him

between them, being honoured, happy man,
by the example of Christ.
Again a whole quaternion of soldiers Ammon,
Zenon, Ptolemy and Ingenuus, and an old man,
Theophilus, with them, were standing before the
judgment seat, whilst some one was being tried for
being a Christian, and when he showed signs of
denying the Faith they were so provoked as they
stood by, nodding their heads, and stretching out
their hands and making gestures with their bodies,
that they drew the general attention to themselves,
and then, before any could seize them, they leapt
stripes as the brigands

to death

upon the stand

of their

own

accord, saying they

were Christians, so that the Prefect and his assessors

were frightened, and those who were being judged
seemed to take courage over what awaited them,
and their judges lost heart. So these soldiers walked
in brave procession from the court and rejoiced in
their witness (martyrdom), God giving them a
glorious triumph.*
(2)

And many

others in the cities

and

villages

were torn asunder by the heathen (Gentiles), one of

which I will mention as an example. Ischyrion
acted as steward to one of the authorities at a wage.
His employer bade him sacrifice, ill-treated him when
he refused, and on his persistence drove him forth
with insults when he still stood his ground, he took
:

^
'

'

The

first was a martial offence, the second a civil.

by being allowed to follow Christ's example.
This was the catasta, or platform, which corresponded to

i. e.

our prisoner's dock.

* Dionysius's language recalls 2 Cor.
different.

ii.

14; Col.

11.

15

is

LETTERS

41

him by driving

it through his
mention the multitude
of those who wandered in deserts and mountains ^
consumed by hunger and thirst and cold and diseases
and brigands and wild beasts? the survivors of
whom bear witness to their election and victory.
Of these, also, I will bring forward one instance by
way of illustration. Chaeremon was the aged Bishop
of what is called Nilopolis.
He fled to the Arabian
hills ^ with his wife ^ and never returned, nor were
they ever seen again by the brethren, who made long
search, but found neither them nor their bodies.
And there were many who on those very Arabian
hills were sold into slavery by the barbarian Saracens,^
of whom some were with difficulty ransomed at high
sums, and others even yet have not been ransomed.
And these things I have described at length, brother,
not without purpose, but in order that thou mightest
know how many terrible things have taken place
amongst us, of which those who have had more
experience will know of more cases than I do.

a big stick and killed

vital parts.

Then

What need

to

shortly after he proceeds

the holy martyrs themselves,

amongst us, who are now the assessors
of Christ and partners of His Kingdom, sharing His
judgments and decisions, espoused the cause of
(3)

Accordingly,

when

Cf.

i. e.

still

Heb. xi 38.
they showed themselves worthy of being among the

elect.
3 A range of hills to the east of the Nile seems to have
been so called.
* On the marriage of the clergy at this time, see Bingham,

Antiq., IV, v. 5.

probably the earliest extant mention of the

least by that name.
The opinion that the martyrs passed at once to heaven
and shared His throne was general among the early Fathers
^ This
Saracens

(see

is

at

Matt. xix. 28 and

Cor. vi. 2, 3).

DIONYSIUS OF ALEXANDRIA

ST.

42

who had incurred the

charge of having done sacrifice, and seeing their
conversion and repentance and approving it as fit to

certain of the fallen brethren

be accepted by

Him who

of the sinner so

much

desireth not at

all

the death

as his repentance/ received

them, summoned them to assemblies, introduced them

and admitted them to the prayers and feasts.^ What,
then, do ye counsel us in these matters, brethren ?
What ought we to do ? Shall we acquiesce and
assent to them and maintain their decision and
concession and treat kindly those to whom they have
extended mercy? or shall we hold their judgment

wrong and set ourselves up as critics of their decision and vex their kind hearts and reverse their
arrangement

[A further extract on the subject of the lapsed]

1 will set out the following single example that
happened amongst us. There was a certain aged
believer amongst us, Sarapion, who had lived blamelessly for a long time but yielded to temptation.
This man often begged to be restored, but no one
heeded him; for he had sacrificed. But he fell
ill, and for
three days in succession he remained
speechless and unconscious. Then recovering a
little on the fourth day, he called to him his nephew
and said " How long, my child, do ye keep me
back ? hasten ye, I pray, and let me go speedily. Call
thou one of the elders (presbyters)." After this he
became speechless again. The boy ran for the elder,
but it was night and he was ill and could not come.
Now I had given instructions that if those who were
:

Cp. Ezek. xviii. 23, xxxiii. 11, 2 Pet. iii. 9.

These expressions are not to be pressed as if they assumed
episcopal authority.
^

LETTERS

43

asked and especially when they chanced

to have made supplication even before, they should
be absolved in order that they might depart in good
hope he gave the boy, therefore, a morsel of the
Eucharist, bidding him moisten it and drop it into
the old man's mouth. The lad went back with it.
When he drew near, before he entered, Sarapion
revived again and said: "Hast come, child? The
presbyter could not come, but do thou quickly what
he bade thee, and let me go." So the boy moistened
it and dropped it into his mouth and the other shortly
after swallowing it straightway gave up the ghost.
Was he not clearly sustained and kept alive until
he was absolved that, with his sin wiped out, he
might be acknowledged (by the Lord) for the many
good things he had done ?
departing

life

To Germanus a Bishop
(Eus.,
(i)

Now

H. E.

before

God

vi,

40 and

speak and

vii.

11)

He knoweth

if

not at all on my own judgment nor yet without

Divine guidance did I take flight, but on a former
occasion also as soon as ever the persecution under
Decius was set up,^ Sabinus ^ sent a frumentarius * to
seek me
and I awaited his arrival at my house for
four days, while he went round searching everywhere,
the streams, the roads and the fields, where he sus-

lie

pected

me

to hide or go, but he never lighted

house, being held

1

Cp. Gal.

i.

by blindness

on

my

for he did not believe

20.

October 249.
^ The Prefect of Egypt.
* This was a kind of soldier employed on secret service
by the emperors and their provincial governors.
2

i. e.

in


ST.

44

DIONYSIUS OF ALEXANDRIA

should stay at home under pursuit. And hardly

after the four days when God bade me remove and
unexpectedly made a way for me, I and the boys ^ and
many of the brethren went out together. And this
was ordered by the Providence of God, as after events
have shown, in which perchance we have been useful
to some.
I

Further on he proceeds

For about sunset I with my companions having

fallen into the hands of the soldiers, was taken to
Taposiris, but Timotheus ^ by the Providence of God
happened not to be present nor to be caught elsewhere. But arriving afterwards, he found the house
empty and servants guarding it, and us carried off
(2)

prisoners.

And

further on

And what

manner

His wonderful dispensation ? for only the truth shall be spoken. One
of the rustics met Timotheus as he was fleeing and
And
troubled,^ and inquired the reason of his haste.
he told the truth, and when the other heard it (now
for it is their
he was going to a marriage revel
custom to pass the whole night at such gatherings),
he entered and informed those who were reclining at
And they with one consent as if at a signal
table.
all arose and came running at great speed and fell
upon us with loud cries, and when the soldiers who
were guarding us straightway took to flight, they
(3)

is

the

of

^ Probably his sons,

his servants.
2 One of " the boys."

'

was

though they might be

Whether Timotheus was making

fleeing in another direction is

off to join
clear.

not

his pupils or

Dionysius or

LETTERS
came upon us

45

we were reclining on the bare

bedsteads. And I indeed, God wot, taking them at
first to be bandits who had come for plunder and
just as

ravage, remained on the couch where

was, undressed

my linen under-garment,^ and began to

them the rest of my raiment which was at my
But they bade me rise and go out as quickly
save for

offer
side.

as I

And then I, understanding why they had

come, cried out begging and praying them to depart
and leave us, and if they would do us a good turn,
I besought them to forestall those who had carried

could.

me

my

head themselves. And while

I thus cried, as they know who shared and took part
in everything, they raised me by force, and when I
let myself down on my back to the ground, they took
and led me out, dragging me by the arms and legs.
And there followed me those who had been witnesses
of all this, Gains, Faustus, Peter and Paul, and they
also helped to carry me out of the township in their
arms, and then putting me on a barebacked ass, led
me away.
off

and cut

off

[Another extract from the same letter given by

Eusebius in another part of his History, and referring
to a somewhat later period in Dionysius's life]

am

danger of falling into much

foolishness and want of right feeUng through being
compelled of necessity to narrate God's wondrous
dispensation concerning us. But since *' it is good,*'
it says,^ " to keep close the secret of a king but
(4)

really in

^
*

Cp. Mark xiv. 52.

Dionysius's language here recalls 2 Cor.

xi. i, 17,

21

and

where the best attested reading

is

"to

xii. 6, II.
'

Viz. Tobit xii.

7,

reveal gloriously," instead of "

(it is)

glorious to reveal."

DIONYSIUS OF ALEXANDRIA

ST.

46

glorious to reveal the works of God," I will

close quarters with our violent accuser,
I

came before iEmilian

not alone

come

to

Germanus.

for there followed

me my fellow-presbyter
Faustus, Eusebius and Chaeremon.
with

Maximus, and deacons

And one of the

brethren who was present from Rome came in with
us.
Now iEmilian did not say to me at the start,
" Do not summon " (the brethren for public worship)
:

was superfluous and the last thing (to insist

he was going back to the very beginning
of the matter.
For the question was not about
summoning others but about not being Christians
ourselves, and it was from this that he bade us desist,

for that

on), since

my mind, the others

answered not unsuitably
" We
nor yet very differently from the words
ought to obey God rather than men," ^ but I testified
outright that I worship the only God and none other,
nor will I ever alter nor desist from being a Christian.
Upon this he bade us go away to a village on the
borders of the desert named Cephro. Listen then
to what was said on both sides as it was (ofhcially)
recorded Dionysius, Faustus, Maximus, Marcellus ^
and Chaeremon being brought in, ^milian the Prethinking that

should change

if I

And

would follow me.

fect said

"In

the course of conversation also

described to you the clemency which our Sovereigns

have displayed towards you. For they gave you

The Prefect of Egypt at that time.

Though Dionysius was Bishop, it is noticeable that he
still associates himself with the presbyterate here and else^

where; cp.
3 Acts V.

Pet. V.

I,

etc.

29.

* Marcellus seems to be the " brother from Rome " mentioned above, and Eusebius is not now mentioned.
^ The word " also " either refers to the imperial edict or
suggests that some written communication had been sent.
Viz. Valerian and his son Gallienus.

LETTERS

47

opportunity of being liberated if you would adopt

a natural line of conduct and worship the gods who
protect the Empire and give up those who are conWhat say ye then to this? for I
trary to nature.
do not expect you will be ungrateful for their clemency
when they invite you to a better course." Dionysius
" It is not a fact that all men worship all
answered
gods, for each worships certain whom he believes in.
So with us, we worship and adore the One God, the
Creator of all things, who has entrusted the Empire
also to the most religious Emperors, Valerian and
Gallienus
and to Him we pray ^ without ceasing
for their Empire that it may abide unshaken."
^milian the Prefect said, " But who prevents you
from worshipping him also, if he be god, with the
natural gods ? for you were ordered to worship gods
and those which all know." Dionysius answered
" We worship none other but Him." ^EmiUan the
Prefect said to them
"I observe that you together
:

and insensible of the leniency

of our Emperors.
Wherefore ye shall not be in this
city but shall be dismissed to the parts of Libya and
stay in a place called Cephro, which I have chosen
at the bidding of our Emperors.
And both you and
are both ungrateful

others will be absolutely forbidden either to hold

meetings or to enter the cemeteries so-called.^ And if

any one were to appear not to have arrived at the
place I have ordered or were found at any assembly,
he will do so at his own risk. For the necessary
penalty will not be wanting. Be off therefore where
* Cp. I Tim. ii. 2; this laudable
to in early Christian writings.

custom

is

often referred

* This restriction was constantly enforced by persecuting

emperors, because the graves of martyrs were a favourite
resort for prayer and worship.
The word cemetery ( = sleeping-place) was introduced by Christians for graveyards.


DIONYSIUS OF ALEXANDRIA

ST.

48

So he hurried me away even

though I was sick, granting me not a day's respite.
What leisure, then, had I to call assemblies or not ? ^

ye were bidden."

Further on he says
(5)

But we did not abstain even from the

assembling

of

presence, but those

I

who

visible

Lord's
were in the city (Alexandria)

ourselves

together

in

the

the more earnestly urged to assemble, as

if I

were

with them, being absent in the body, as it says,

but present in the spirit. ^ And at Cephro also a
large number of the Church were sojourning with us,
consisting of the brethren who had followed us from
the city or were present from other parts of Egypt.
There, too, the Lord opened us a door for the word.^
And at first we were pursued and stoned, but later
not a few of the Gentiles left their idols and turned
to God. Thus the word was first sown through us
in their hearts who had not previously received it.
And as it were for this cause God having led us to
them, led us away again when we had fulfilled this
ministry.* For ^Emilian wished, as it seemed, to transfer us to rougher and more Libyan-like parts, and
bade those who were scattered in every direction to
draw together to the Mareotis, assigning to each party
one of the villages of the district, but us he put more
on the road so that we should be the first to be
For he evidently managed and arranged
arrested.
so that he might have us easy of capture whenever
he wished to seize us. And as for me, when I was
ordered to depart to Cephro, I did not even know
in what direction the place lay, hardly having heard
still

This

is

an indignant protest against Germanus's charges.

Cor. XV.

3.

Col. iv. 3.

Cp. Acts

xii. 25.

LETTERS
much

name

49

and yet I went off

willingly and without trouble.
But when it was
told me that they would remove me to the parts of
CoUuthion, all who were present know how I was
affected.
For here I will accuse myself. At first
I was vexed and took it very ill.
For though the
place happened to be better known and more familiar
to us, yet people said it was devoid of brethren and
so

as the

before

respectable folk, being exposed to the annoyances of

wayfarers and the attacks of robbers. But I found
consolation when the brethren reminded me that it
is nearer to the city, and that, while Cephro gave
much opportunity of intercourse with brethren from
Egypt in general, so that one could draw congregations from a wider area, yet at CoUuthion we should

more constantly enjoy the sight of those

really loved and most intimate and dear.
would be able to come and stay the night
would be district-meetings as is the case
Ijdng suburbs.^

And

lower

And

so

it

who were
For they
and there
with out-

turned out.

down again he

writes this about

what

had happened to him

(6)

Many

indeed are the confessions of faith over

which Germanus prides himself many are the things

which he has to mention as having happened to him.
Can he reckon up as many in his own case as I can in
mine condemnations, confiscations, sales by public
:

auction, spoiling of one's possessions, loss of dignities,

honour, contempt of commendations by Prefects and Councils and of opponents'

threats, endurance of clamourings and dangers and
despisings

of

worldly

^ The brethren who lived on the outskirts of a city like

Alexandria were not bound to attend the mother church,
but had as it were chapels of ease in their own vicinities.

ST.

50

DIONYSIUS OF ALEXANDRIA

and
much affliction, such as are the things which have
happened unto me under Decius and Sabinus and up
to the present time under iEmilian?
But where
did Germanus appear ? What talk was there of him ?
However, I withdraw from the much foolishness into
which I am falling through Germanus; wherefore I
refrain from giving a detailed account of events to
persecutions and wanderings and

the brethren

who know

tribulations

all.

(To Novatian)
(Eus.,
If it

was against thy

H. E.
will,

vi.

45)

as thou sayest, that thou

wast promoted,^ thou wilt prove this by retiring of

It were good to suffer anything
thine own accord.
and everything so to escape dividing the Church of
God. And martyrdom ^ to avoid schism is no less
Nay,
glorious than martyrdom to avoid idolatry.
In one case a man is a
it is to my mind greater.
martyr for his own single soul's sake. But this is
Even now wast thou to perfor the whole Church.
suade or constrain the brethren to come to one mind,
thy true deed ^ were greater than thy fall. This will
not be reckoned to thee, the other will be lauded.
And if thou shouldest be powerless to sway disobedient spirits, save, save thine own soul.* I pray
for thy health and thy steadfast cleaving to peace
in the Lord.

Or perhaps " carried on "

(to act as thou didst).

Strictly speaking, Novatian's withdrawal was not very
likely to involve actual martyrdom.
"
3 The word
is KarSpdcafxa (success)
perhaps " recovery
"
"
would bring out the antithesis to fall
{a(pd\[xa) better.
4 Gen. xix.
17 (LXX).
1

LETTERS

5X

have to thank the editors and publishers for

leave to reprint the above translation by Archbishop
Benson from his Cyprian, p. 142.]
[I

To Cornelius, Bishop of Rome,

in

Letter from him about Novatian

Reply to a
(circ. 253)

Eusebius {H. E. vi. 46) quotes only one short

sentence from Dionysius's letter, which refers to
the death of Alexander, Bishop of Jerusalem, one of
Origen's distinguished pupils and supporters. Alexander twice boldly confessed Christ in the Governor's
Court at Caesarea and died at last in prison. The
sentence
"

is

as follows

The admirable

Alexander entered into a blessed

rest whilst in custody."

According to Eusebius, the letter also mentioned

the invitation which Dionysius had received from
the Bishops of Asia Minor to attend a synod at
Antioch at which " they tried to suppress the schism
of Novatian."

To Stephanus, Bishop of Rome

(Eus.,

H. E.

vii.

4 and

5)

[The First of the Epistles about Baptism)

(i) Know now, brother, that all the Churches in
the East and even further afield ^ which were divided,
have been united
and all their rulers everywhere
:

^ Another
reading gives " blessed " [jxaKipios), which,
though less well supported by the MSS., makes the phrase

jxaKapiws aveiravcraro

more pointed.

This expression probably means to include the Churches

of Mesopotamia and Osroene, besides those which he proceeds
to mention below.
*

ST.

52

DIONYSIUS OF ALEXANDRIA

are of one mind, rejoicing exceedingly

at

the un-

which has come about, Demetrian

Mazabbanes in
JElvd,^ Marinus in Tyre, Alexander having fallen
asleep, Heliodorus in Laodicea, Thelymidrus being
at rest, Helenus in Tarsus and all the Churches of
Cilicia, Firmilianus ^ and all Cappadocia.
For I have
mentioned only the more prominent of the Bishops,

expected peace

in Antioch, Theoctistus in Caesarea,

not make my letter too long nor

my narrative wearisome. Nevertheless, the whole
of Syria and Arabia, districts whose needs ye from
time to time supply * and to whom ye now have sent
an epistle, Mesopotamia also and Pontus and Bithynia,
and, in one word, all men everywhere exult in the
in order that

may

harmony and brotherly love displayed and

God

for

praise

it.^

[The two following extracts are translated from

Syriac versions, and I am indebted for them to Mr.
N. MacLean of Christ's College, Cambridge. The
first has been put together out, of two MSS. in the
British Museum, neither of which contains the whole,
^ Eusebius is mistaken in identifying this peace with the
cessation of persecution
the reference is to the subsiding
of the Novatianist schism in 254 which restored peace to
Christendom. The surprise and joy were due to the violence
of the language and other measures which the chief combatants
:

(Stephen and Cyprian) had employed.

2 Hadrian's colony in Mount Sion was so named (a.d. 132).
Later on the older and more glorious name of Jerusalem was
restored to the see.
2 Bishop of Caesarea in Cappadocia
(f a.d. 260), and one
of Origen's distinguished pupils.
On the baptismal controversy he sided with Cyprian of Carthage.
* The
adroit reference to the wonted liberality of the
Roman Church is to be noted other instances are given by
:

Salmon,
^

Infallibility, p. 375,

Here again Dionysius shows

his adroitness,

if

Benson

{Cyprian, p. 357) is right in thinking that the list of churches

he gives suggests a repetition of the Pentecostal outpouring
of the Holy Ghost (Acts ii. 9 f.).

LETTERS

53

and was printed by Pitra, Analecta Sacra, Vol. IV.

The Greek original of most of the first sentence is
preserved in a catena on Deuteronomy, Cod. Vat. 152 1,
fol. 591, and was first printed by Simon de Magistris
There

in his edition of our author, p. 200.

is

probability that this extract formed part of the

letter

to Stephanus as the extract

which

precedes it here.

in tliree

but

is

(2)

If so

all.]

man speak a wicked thing of

Him unpitying ^ or any man
other gods, the Law has com-

be that any

who

call

living in the fear of

that such a one be stoned

stone these

man receive
and

from Eusebius

certainly part of this letter, or indeed

less

like those

manded

same

The second extract is found

other Syriac MSS. in the British Museum,

authentic at

God

much

distort

men with sound words

not at

it

all

the mystery

but we would
Or if a

of faith.
^

of Christ or alter

He is not God, or that he

that He did not die, or that

(saying) that

did not become a man, or

did not rise, or that He will not come to judge the

quick and the dead or preach anything else apart
from what we preached, let him be a curse, says
Paul.* Or if so be he have wronged the word concerning the resurrection of the flesh, let him be
already reckoned with the dead. For we speak in
carefulness concerning these things in order that we
may be in agreement one with another, churches
with churches, bishops with bishops, priests with
And in regard to causes and affairs about
priests.
matters which concern individual men how it is

He

Cp. the letter to Dionysius, p. 58.

Lev, xxiv. 13-16.
' The word
here used represents ixvar^piov, denoting the
Christian revelation as /jLvariipiov often does.
* Cf. I Cor. xvi. 22 and Gal. i. 8,
9,
^


54

DIONYSIUS OF ALEXANDRIA

ST.

him who approaches from without and

how him who comes from within ^ we counsel to

right to receive

obey those who stand

by Divine

election

at the

head

of every place

who

are put into this ministration

all things which

they do.
(3) Those who were baptized in the name of the
three Persons the Father, the Son, and the Holy
Spirit
though they were baptized by heretics who
confess the three Persons, shall not be re-baptized.
But those who are converted from other heresies
shall be perfected by the baptism of the Holy Church.^

leaving to our Lord the judgment of

To Xystus
(Eus.,

(or Sixtus) II*

H. E.

vii. 5,

3-6)

[The second on the same subject)

word concerning
Helenus and concerning Firmilianus, and all the
bishops of Cilicia and Cappadocia and (be it noted)
(i)

(Stephen) therefore had sent

1 The
former are converts from heathenism, or perhaps
from heresy the latter Christians who have lapsed.
2 The word here is the Greek x^^porovla in Syriac letters,
and so might also be rendered " ordination."
' The MSS. from which this extract comes state that it is
from a letter to Dionysius and Stephanus of Rome. No such
letter is otherwise known, and it is not likely that Stephen's
name would come second, as he was then bishop and Dionysius
only a presbyter, though later on he became bishop. Possibly
it is from the letter which our Dionysius tells us he wrote
to his Roman namesake and Philemon when they were of
the same opinion as Stephen
see p. 55.
As far as the
;

contents of the extract go, it is not at all incredible that

Dionysius was willing to admit the validity of such baptisms
as are specified
it was only heresies of a very fundamental
kind which he considered to invalidate baptism.
* The successor to Stephanus in 257 as Bishop of Rome:
:

he was martyred

after

one year's reign.

LETTERS
of Galatia

and

the neighbouring churches likewise

all

to the effect that he

them

55

would not hold communion with

same reason, since, he says, they rebaptize the heretics.^ And observe the importance
for this

For decrees had really been passed

of the matter.

about

am

it

in the largest synods of the bishops,^ as I

informed, so that those

who come over from

heretical bodies, after a course

of

instruction,

are

washed and cleansed from the defilement of the old

and unclean leaven.^ About all this also I have
written asking him for information.
(2)

To our beloved

fellow-presbyters also, Dionysius

and Philemon, who had formerly sided with Stephanus

and were correspondents of mine on the same matter,
I have written briefly the first time and more fully
now.*
(3)

The teaching which

of Pentapolis,^

is

is

now

at

work

in Ptolemais

impious, full of blasphemy about

1 This was, according to Benson {Cyprian, p.

354), a threat
which he did not actually carry into effect, and was only
meant to restrain them from adopting Cyprian's attitude on

the matter.
2 i. e. those of Iconium and Synnada {circ. 230)
Dionysius
may also be referring to the three much more recent councils
which Cyprian had held at Carthage between 254 and 256
{i. e. since his letter to Stephen above).
By this time he had
by patient inquiry found out much more than he had known
at first of what was necessary to be known before coming to
a decision.
:

Cf. I Cor. vi. II

and

v. 7, 8.

See note on p. 54. Dionysius became afterwards Bishop

of Rome in 259
a fragment of a letter from our Dionysius
to him is printed on p. 58,
His famous letter to our Dion3^sius
on the Sabellian controversy is not included in this volume.
Part of a letter to Philemon is given on p. 56. He was a
Roman Presbyter.
^ On the north-west coast of Cyrenaica, one of the five
chief cities which gave its name to the Libyan Pentapolis.
Sabellius denied the three Persons in the Trinity, and held
that the Person of the Father who is One with the Son was
incarnate in Christ
see further p. 19.
*

ST.

56

DIONYSIUS OF ALEXANDRIA

the Almighty
Christ

and

God and Father

of our

Lord Jesus

unbelief about His only begotten

full of

Son,2 the First-born of

all creation,^

the Incarnate

Word, and displays want of perception concerning

the Holy Spirit. And therefore, when both official
communications from both parties arrived and some
of the brethren sought personal interviews with me,

wrote what I could * by the Divine assistance and

gave a somewhat methodical explanation of the
matter, a copy of which I have sent you.
I

To Philemon
(Eus.,

H. E.

vii.

7)

(The third on the same subject)

(i)

read both the

traditional treatises

little

gaining

critical

researches

of the heretics, defiling

and the

my

soul

with their abominable opinions and yet

this advantage from them, that I could

* There seems no doubt that this is the right reading here,

though most of the MSS. read " God the Father and our
Lord Jesus Christ " but clearly Dionysius is only speaking
of God the Father in this clause and of Jesus Christ in the
next.
See 2 Cor. i. 2, Eph. i. 3, etc.
* It
was Dionysius's treatment of this subject which
afterwards gave Arius the heresiarch of Alexandria an open;

ing for claiming his teaching in support of his own tenets,

is no Arian suggestion, of course, in this phrase :
see p. 20.

though there
3

Col. 15.

Eus., H. E. vii. 26, mentions letters to Ammonius, Bishop

Bernice, Telesphorus Euphranor and Euporus in this
connexion. Athanasius appears only to have known one
joint letter to Ammonius and Euphranor.
* Dionysius seems to distinguish here two kinds of writings
(i) those that were based on systematic research and criticism,
and (2) those that handed on the more traditional and less
critical views and statements of the past.
*

of

LETTERS
refute

them

for myself

57

and abhor them much more

And

indeed when a certain brother

among the presbyters tried to restrain me and
frighten me from contaminating myself with the
mire of their iniquity (he said I should ruin my soul,
and, as I perceived, there was truth in what he said),
a heaven-sent vision ^ came and strengthened me,
and words came to me which expressly ordered me
thus " Read all that may come to thy hands
for
thou art competent to sift and test everything, and
that was the original reason ^ of thy accepting the
thoroughly.

acknowledged the vision as in agreement

with the apostolic voice which says to the more able
" Approve yourselves bankers of repute." '
(2) This cause and rule I received from our blessed
Father * Heraclas. For those that came over from
the heretics, although they had apostatized from the
Church or rather had not even done that but were
informed against as resorting to some heretical
teacher, though still reputed members of our congregations these he repelled from the Church, and
Faith."

Divine interposition is more vaguely suggested above on

S. Augustine's statement should also be compared,
that at a critical moment of his conversion he heard a voice
saying, " Take and read " [Conf. vii. 12, 29); S. Polycarp
likewise heard a voice from heaven saying, " Be strong and
play the man," as he was led into the arena.
2 See Introduction, p. 11.
' This is one of the more common apocryphal sayings
"
usually attributed to our Lord hence the epithet " apostolic
1

p.

44.

somewhat strange.
* The word for " Father " here is Trdiras (pope), a colloquial
form of TcaT-np applied to any bishop (or even to one of the

is

inferior clergy sometimes) in the first ages.

For Heraclas
see p. II.
It is to be noticed, however, that this canon of
his dealt not with heretical baptism (such as Dionysius is

dealing with), but with actual or reputed perverts, and

stated the terms on which they were to be restored to the

Church of their baptism.

ST.

58

DIONYSIUS OF ALEXANDRIA

did not restore

pubhcly and

among

them

at their request until they

fully stated

who

all

had

that they had heard

and then
he admitted them without requiring them to be
re-baptized
for they had received that holy gift
those

set themselves against us

already.
(3)

Africa

I
^

have learnt this also, that the brethren in

did not introduce this practice (of re-baptism)

now

for the first time, but it was also adopted some

time ago among our predecessors as Bishops, in the
most populous churches and well-attended synods of
the brethren, viz. in Iconium and Synnada,^ and I
cannot bring myself to reverse their decisions and
involve them in strife and controversy. For " thou
shalt not remove," it says, " thy neighbour's boundaries, which thy fathers set." ^

To DiONYSius OF Rome
(Eus.,

H. E.

{The fourth

vii. 7,

letter

6 and

8)

on Baptism)

For with Novatian we are reasonably indignant,

and dragged
certain of the brethren into impieties and blasphemies
and introduced the most unholy teaching about God
and accuses the most gracious Jesus Christ our Lord
of being without pity,^ and besides all this sets at

seeing that he has cut the Church in two

1 i. e. the Church in Africa Proconsularis, of which Carthage

was the metropohs and Cyprian the metropoHtan,
2 Iconium was the chief city of Lycaonia (see Acts xiii.
and xiv.), and Synnada was an important town in Phrygia
Salutaris.
These synods had been held some twenty-five

years before (in a.d. 230).

^ Deut. xix. 14.

See above,

p. 53.

LETTERS

59

nought the holy laws and overthrows the confession

baptism/ and altogether banishes the
Holy Spirit from them, even though there were some
hope of His remaining or even of His returning to
them. 2
of faith before

To Xystus

(Sixtus)
(Eus.,

{The
I

fifth

II,

H. E.

Bishop of Rome
vii. 9)

about Baptism)

truly desire counsel, brother,

and ask an opinion

from you, being afraid lest after all I am wrong in

my treatment of a case that has come before me as
follows

One who is reckoned faithful among the brethren

who meet together, of old standing, having been a
member even before my ordination (as Bishop), and
fancy even before the appointment of the blessed
Heraclas, had been present at a recent baptism and
heard the questions and answers (in that service).
I

He came
falling

at

to

me weeping and bemoaning

my

feet,

himself and

confessing and protesting that

the baptism he had received

among

the heretics

was

for
not this, nor had anything in common with it
that was full of impiety and blasphemies ^ and he
said that he was now sore pricked in the soul and
had no courage even to lift up his eyes to God,
:

1 A confession of faith has always been required before

baptism this Novatian virtually ignored by his action.
2 Here as elsewhere Dionysius shows his breadth of view
about God in recognizing that the Holy Spirit might in
some measure remain even with the lapsed.
* It is strange that so old a believer should never have
noticed the difference before, but baptism was almost entirely
confined at that time to Easter and Whitsuntide, and he may
have always been absent.
:

6o

ST.

DIONYSIUS OF ALEXANDRIA

because he had started with such unholy words and

rites, and so he begged to obtain this thorough means
But this
of purification and acceptance and grace.
do,
saying
to
that
his
venture
long
being
so
I did not
in communion with us was sufficient for the purpose.
For as he had heard the Giving of Thanks (Eucharist)
and joined in saying the Amen/ and stood ^ at the

Table ^ and stretched forth his hands to receive the

holy Food and had taken it and partaken of the Body
and Blood of our Lord Jesus Christ for a considerable
period, I should not venture to put him back to the
beginning once more. So I bade him take courage
and approach for the receiving of the Holy Things
with sure faith and good hope. But he ceases not to
grieve, and shrinks from approaching the Table and
can with difficulty be persuaded to stand with (the
Consistentes) * for the Prayers.

To CONON
(Pitra, Spic. Sol.

As
desire

to those

i.

who

and beg

15,

from a Bodl. MS. dated 1062)

are nearing the

end

of

life, if

they

to obtain absolution, having before

1 Cp. I Cor. xiv. 16.

The Amen is either that after the
Consecration of the Elements or at the Reception of them.
2 "Standing" v/as, and is still, the posture in the East:

Scudamore, Not. Euch.,

'

A somewhat

rare

descriptive epithet like

p. 637.

word for " Altar " without some

"holy" or "mystic."

* The Consistentes were the last order of penitents, who

were allowed to remain after the dismissal of the catechumens
and other penitents, but did not join in the oblation or
communion itself cf. Canons of Nicaea, No. xi.
^ The letter from which this is supposed to be an extract
is said by Eusebius [H. E. vi, 46, 2) to have been on the
"
subject of Repentance, and may possibly be " the instruction
which Dionysius says he had given on p. 42 above.
:

LETTERS
their eyes the

6i

judgment to which they are departing,

considering what

they are
handed over thereto bound and condemned, and
beHeving that they will gain relief and lightening of
punishment there, if they be loosed here for these
the approval of the Lord is true and assured these,
too, it is part of the Divine mercy to send on their
way free. If, however, they afterwards continue to
live, it does not appear to me consistent to bind them
again and load them with their sins. For when once
absolved and reconciled to God, and pronounced
again to be partakers of Divine grace and dispatched
as free to appear before the Lord,^ so long as nothing
wrong has been done by them in the meantime to
bring them back into bondage for their sins were
most unreasonable. Shall we after that ^ impose on
God the limits of our judgment, to be kept by Him
while we observe them not ourselves, making parade
of the goodness of the Lord ^ but withholding our
own ? Nevertheless if any one, after recovery, should
show himself in need of further treatment, we counsel
him, of his own accord, to humble and abase and lower
himself, with a view to his own improvement and
also to what is seemly in the eyes of the brethren and
irreproachable before those without.* If he consent
to this, he will be the gainer
but, if he should object
and refuse, then no doubt that will be a sufficient
ground for a second exclusion.
is

in store for

them,

if

Viz.

after thus pledging ourselves to them.

Cf. I Pet. ii. 3, where Ps. xxxiii. (xxxiv.) 9

'
*

i.

under the impression that they were going to

die.

e.

Cf. I

Tim.

iii.

7, etc.

is

quoted.

62

ST.

DIONYSIUS OF ALEXANDRIA

From the Writings about Repentance

(Mai, Class. Auct. x. 484, from a Vat. MS.)

For him whom

when wandering upon
the mountains, and calls to Himself when fleeing, and
lays upon His shoulders when found at last,^ him we
Nay, let us
resolutely repel when he approaches.
not adopt so evil a counsel for our own sake, nor
For they that
drive the sword into our own heart.

But now we do the contrary.

Christ in His goodness seeks

endeavour to injure

on the other hand, to benefit

others, may not altogether have the effect they
desired upon them, but they do bring about good or
evil for themselves and replenish their store either of
or,

heavenly virtues or of undisciplined affections. And

these taking good angels as their companions and
fellow-travellers,^ both here and hereafter, in all
peace and freedom from every evil, will be allotted
the most blessed inheritances for eternity and will

ever be with God, the greatest good of all ; and those

will forfeit at once the peace of God and their own

handed

peace, and both here and after death will be

over to tormenting demons. Let us then not repel

those who return, but gladly welcome them and
number them with those who have not strayed, and
thus supply that which is wanting ^ in them.
^

The

Dionysius

is to Luke xv. 4 f. and Ezek. xxxiv. 6, etc.

thinking perhaps of the story in Tobit v. 6,
where Raphael becomes the companion of Tobit's son Tobias
on his journey.
^ On the principle that " charity thinketh no evil
but
hopeth all things " (i Cor. xiii.) similar but not identical
phrases (in words or sense) are found i Cor. xvi. 17, 2 Cor.

reference
is

ix. 12, xi. 9, Phil.

ii.

30,

and

Col.

i.

24.

LETTERS

63

To DOMITIUS AND DiDYMUS

H. E.

(Eus.,

vii.

11)

{Part of an Easter Letter)

mention by name the many

who are unknown to you
but you should know that men and women, young
(i)

It is superfluous to

members

of our body,

and old, soldiers ^ and civiHans, every class and age,

some by the scourge and fire and some by the sword
have conquered in the fight and carried off their
crowns, while with some even a very long period did
not prove sufficient to show them acceptable to the
Lord (as martyrs), as in fact seems to be the case
even now with me.^ Wherefore I have been put off
until a time which He Himself knows to be the right
one by Him who saith " In a time acceptable I heard
^
thee, and in the day of salvation I succoured thee."
For since you inquire and wish to be informed how we
how that
fare, by all means hear our experiences
when we were being led away prisoners by a centurion
and duumviri * with their soldiers and servants, viz.
myself and Gains, Faustus, Peter and Paul, certain
of the inhabitants of the Mareotis came upon us, and
with violence dragged us off against our will and in
And now I with Gains and
spite of our protests.^
Peter only, deprived of the company of the other
:

^ The
difficulties of soldiers becoming and remaining
Christians were peculiarly great under the early Emperors.
2 Xhat is, some had not yet been called upon to be actual
martyrs, Dionysius among them who was still in exile.

Is. xlix. 8.

These were the same civil officials as those mentioned in

Acts vi. 20 at Philippi, with their servants, there called
lictors (^o;35oCxo')
the soldiers belonged to the centurion,
*

'-

of course.
'

This has already been described on p. 44.


ST.

64

DIONYSIUS OF ALEXANDRIA
am

shut in a desolate and dreary part of

Libya, three days' journey from Paraetonium.*

brethren/

And

further on he says

In the city there have concealed themselves,

from among the
presbyters Maximus,^ Dioscorus, Dem.etrius and
Lucius (for Faustinus and Aquila, who were better
known in the world, are wandering in other parts
of Egypt), and of the deacons Faustus, Eusebius and
(2)

secretly looking after the brethren,

Chaeremon,

who

survived those

who

perished in the
from the begin-

Eusebius was he whom

ning God strengthened and inspired to perform many
services for the confessors in prison with all energy,
and to carry out at no small risk the last offices for
the perfect ^ and blessed martyrs in decking out their
bodies (for burial). For up till now the Prefect does
not cease from cruelly slaying some of those who are
brought before him, as I have already said, and from
tearing others in pieces with instruments of torture,
while he crushes the spirits of others again with
chains and imprisonment, forbidding any to visit
them and making search lest any should be found
doing so. Nevertheless, God gives them some respite
from their miseries through the zeal and steadfast
pestilence."*

efforts of the brethren.

^

Including Timotheus.

who had been

the means of his

escape.
2

He and

town on the coast 150 miles west of Alexandria.

the three deacons have already been mentioned
on p. 46. They must have left Dionysius when he went into
exile and returned to Alexandria.
* " In the island," according to Rufinus's version, but it
the pestilence is probably
not clear what island he means
one of those frequent epidemics which devastated North
Africa and other districts of the empire.

is

The epithet

" perfect,"

New

though applied to believers gener(Matt. v. 28, etc.), was latei

Testament
ally in the
specially used of martyrs.

LETTERS

65

To Hermammon
(Eus.,

H. E.

vii. i, 10,

23)

{Part of another Easter Letter)

EvenGallus^ did not know the flaw inDecius's

what it was that upset him,
but stumbled over the same stone that was right
before his eyes. For, though his reign was prospering and things were going according to his mind, he
drove into exile the holy men who were interceding
with God for his peace and health, with the effect
that with them he drove out also their prayers on
(i)

policy, nor did he foresee

his behalf.

So far on that point, and then again he discourses

about Valerian in the same letter
(2) To John also it is revealed in like manner,
when he says " There was given him a mouth speaking great things and blasphemy, and there was given
him authority and forty- two months." ^ And both
these things are to be wondered at in the case of
Valerian,^ and of them it is especially to be observed
how his prosperity lasted so long as he was gentle
and well-disposed towards the men of God.* For
:

^
Gallus succeeded to the empire on the death of Decius
and his sons in 251, and reigned till 253, when it was wrested
from him by ^milian, who was in turn ousted by Valerian
after four months' rule.
Dionysius makes no mention of
this episode, though he does of Macrian's attempt later.
^ The quotation is from Rev. xiii.
5, but the last words
iollow a reading which has no support in the MSS.
It

should also be noticed that Dionysius does not think it at

all certain that the author of the Revelation is the Evangelist
see

86.

Valerian reigned from 253 till his disappearance in 260.

The duration of the persecution was forty-two months, from
before midsummer 257 till late in 260.
* Here
the expression means Christians generally, not
prophets or clergy as often.
'

66

ST.

DIONYSIUS OF ALEXANDRIA

none of the Emperors before him were so kindly and

favourably affected towards them, not even those
who were said to have been openly Christians/ as
he manifestly was, receiving them at the beginning
indeed, his
in a most familiar and friendly spirit
whole house was filled with devout persons and was
a veritable Church of God.^ But he was persuaded
to abandon this treatment by that tutor and chief
:

Egyptian magicians,^ who instructed him

to slay or persecute, as adversaries and hinderers of
his vile and detestable sorcerers, the pure and holy
persons, who are and were able to confound the
devices of accursed demons by being present and seen
and merely breathing on them and uttering words,*
while he also incited him to perform unholy rites
and detestable juggleries and abominable sacrifices
such as the killing of wretched boys and the slaying
of unhappy fathers' children and the dividing of
new-born entrails asunder and the cutting up and
mutilating of bodies which are God's creation,^ in
the hope that such doings would bring them Divine
ruler of

favour.
1 Alexander Severus and Philip the Arabian are no doubt
meant.
2 Compare such expressions in S. Paul's letters as Rom.

xvi. 5,

Cor. xvi. ii, etc.

No doubt Macrianus

is meant, who is mentioned further

to account for the exact epithets which
Dionysius here applies to him. Apparently he had been
Valerian's tutor in some kind of magic, and had allied himself
^

on, but

it is difficult

somehow with the Jewish colony in Alexandria

apxKTvvdycoyos), who
would, of course, be hostile

(hence
the

to

Christians.
* Christian exorcists must be meant, though the claim to
supernatural powers which Dionysius makes for them is
sufficiently remarkable.
^ This was a frequent charge against the Christians themselves.
Here Dionysius turns it against their nersecutors in

Egypt.

LETTERS

67

And

to this he adds as follows

offerings at all events did Macrianus make
Fine
(3)
to them (sc. the demons) to propitiate them for the
Empire which he hoped for, when, in his former
position as so-called officer in charge of the Emperor's

general (KaOoXov) accounts he entertained no reason-

nor catholic (KaOoXiKov) sentiments,^

but fell under the prophet's curse, who says "Woe
to those who prophesy out of their own heart and
see not the general {t6 KaOoXov) view." ^ For he did
not understand the workings of Universal (Ka66\ov)
Providence,^ nor suspect the approach of Judgment
able

(euAoyov)

on the part

of

Him who

is

before

all

things

and

through all things and over all things.* Wherefore

he has become also the enemy of His universal
(KaOoXLKTj^) Church and has alienated and estranged
himself from God's mercy and banished himself as
far as possible from his own salvation, verifying in
this his personal name.^

And
(4)

again further on he says

For Valerian, through being persuaded to

this

It is very difi&cult, without a knowledge of Latin and

Greek, to understand Dionysius's play on words throughout
The office which Macrianus held was that of,
this section.
in Latin, Rationalis or Procurator summcB rei, in Greek 6 inl
Twj/
Kad6\ov \6y(ov (something like our Chancellor of the
Exchequer)
hence Dionysius says he was not rational (or
reasonable) in his treatment of the Christians and showed
1

no

catholic spirit

towards them.
Dionysius takes

the last phrase {rh

Kae6\ov), as if it was the object of the verb, not an adverb,
in order to suit his argument.
^ This may perhaps mean that besides his other faults
Macrianus was tainted with the atheistic views of the
Epicureans, while Dionysius also alludes in this sentence to
*

Ezek.

xiii.

3.

the accounts which Macrianus would have to present to the

Emperor of his own administration.
* Cf. Eph. iv. 6 and Col. i, 17.
^ Another play on words, as if Macrianus was derived from
the Greek fiaKpds (far off), which is somewhat doubtful


68

ST.

DIONYSIUS OF ALEXANDRIA

by him, exposed himself to insults and injuries

according to that which was said to Isaiah " And these
men chose their ways and their abominations which
their soul desired, and I will choose their mockings
and will recompense them their sins."^
But this man (Macrianus) in his mad lust after
imperial power for which he had no quaUfications,
being unable to deck his own crippled body with the
imperial robes, put forward his two sons, who thus
became liable for their father's sins.^ For the prophecy clearly applies to them which God spake
" visiting the sins of the fathers upon the children
unto the third and fourth generation of them that
hate me." ^ For he brought upon his sons' heads his
own evil desires in which he had succeeded and involved them in the consequences of his own wickedness
and hatred of God.*
Then there is a section in which he refers to the
policy

peaceful times under Gallienus

So after thus inciting one of the Emperors before

other, he speedily vanished
with all his family, root and branch,^ whilst GaUienus
was proclaimed and acknowledged by all, being at
(5)

him and attacking the

^ Is. Ixvi.
Here the reference is to Valerian
3, 4 (LXX).
falling into the hands of Sapor, the Persian King, who inflicted grievous insults upon him, and kept him in captivitytill his death.
2 Macrianus was lame of one leg.
After Valerian's defeat
and disappearance (in 260), for which he was himself largely
responsible, Macrianus and his two sons, Macrianus junior
and Quietus, made an abortive attempt to seize the throne,
which was soon defeated.
^

Ex. XX,

5.

The two Macriani were defeated and slain by Aureolus,

another usurper, in Illyricum, and Quietus was put to death
*

n the East.
^ Dionysius is still speaking of Macrianus, who had incited
Valerian to attack the Persians, and then had himself attacked
Gallienus and tried to usurp the throne.

LETTERS

69

once the old and the new Emperor, having preceded

and remaining after them. For, in
accordance with that which was spoken to the prophet
Isaiah, " behold the things predicted from the beginning have come to pass, and new things which will now
arise." ^
For as a cloud having overcast the sun's
rays and screened them for a while shades it and shows
itself in its stead, and then when the cloud has passed
off or been dissipated the sun which was shining
before emerges and shines forth again, so it is with
Macrianus ; after coming forward and gaining access
for himself to the imperial power which belonged to
Gallienus, he ceases to be, since he was of no account,
and the other resumes the position he had before.
And the Empire, having cast off, as it were, its old
age and purged itself of its former badness, now
bursts into greater splendour, is seen and heard from
afar and pervades the whole world.
the usurpers

Then
letter

due order he indicates the date of this

in these words
in

(6) And once more it occurs to me to consider the

days and years of this period of the Empire. For I
observe that the ungodly persons (I have mentioned)
after a short period of honourable mention have
lost their good name, but (Gallienus) who was more
righteous and loved God better,^ having completed

^
Is. xlii. 9, but Dionysius has substituted, for the last
phrase, a phrase from xhii. 19.
The original prophecy applies
to the triumph of Cyrus and the conversion of the world to
the worship of Jehovah. Its application in the text strikes
us to-day as too fanciful.
2 Whether Gallienus himself was really a Christian is very
doubtful, but his wife, Cornelia Salonina, seems to have
been.

ST.

70

DIONYSIUS OF ALEXANDRIA

the seven years' period,

ninth year

is

now

passing through his

therefore let us keep the Feast.

To THE Brethren
H. E.

(Eus.,

Alexandria

in
vii.

22)

{Part of another Easter Letter)

Other

men would

not think the present a time

is this nor any
other such a time to them; I speak not of times
obviously sorrowful, but even of such as they might
In these days there are lamenconsider most joyful.
tations everywhere, and all are mourning
wailings
through
the
city
reason
resound
by
of the number
For, as it is
of the dead and the dying day by day
written about the firstborn of the Egyptians, so now
for there is not a house in
also " a great cry arose
which there is not one dead." ^ I would, indeed, there
were but one; for the things that have before now
befallen us were truly many and grievous.* First of
all they drove us into exile and we kept the feast
(i)

for keeping festival

nor, indeed,

This is a very obscure calculation, but the upshot of it

be as follows Gallienus was associated with his father
Valerian as Emperor seven years (253-60), then Macrianus
usurped the power (in Egypt) for one year, or rather more;
thus Gallienus regained the power in his ninth year {i.e. after
midsummer 261). Gallienus's original Edict of Peace was
issued in Oct. 260, but the Rescript applying it to Egypt
was delayed for some time. The Easter festival for which
this letter was written, therefore, must have been that of 262.
^

may

Cf. I Cor. V. 8.
I have translated

Exod.

xii. 30.

the Berlin editor's reading here, as

being the least unsatisfactory of those proposed. Others
give a text which may be rendered
"I would this were all
for the things that befell us before drove us into many
grievous troubles." But the exact meaning is doubtful,
however we take it.
*

LETTERS

71

then too by ourselves, persecuted and harried to death

by all, and every place where each particular affliction befel us became the scene of our festal assembly*
open countr}^ desert, ship, inn or prison, and our
perfect ^ martyrs spent the brightest of all feasts,
being entertained in heaven above. But after this
war and famine seized us, which we endured in
common with the Gentiles, having undergone alone
all the injuries they had inflicted on us and then
having to share in the evils they wrought on one
and once more we rejoiced in
another and suffered
which
He has given to us alone.
the peace of Christ,
But now after we and they had obtained a very brief
respite, this pestilence has overtaken us, which is
to them a more fearful thing than all former fears
and more terrible than any calamity whatever, and
to quote an expression of an historian of their own,^
" a thing which alone has exceeded all men's expectation," while to us it was not so much that as a discipline and a testing no less severe than any of the
for it did not spare us, though it attacked the
rest
:

Gentiles in great force.

To

this

At

he adds as follows

events most of the brethren through

their love and brotherly affection for us spared not
(2)

all

themselves nor abandoned one another, but without

regard to their own peril visited those who fell sick,
diUgently looking after and ministering to them and
cheerfully shared their fate with them, being infected
with the disease from them and willingly involving
This epithet for martyrs has already occurred on p. 64.
This is none other than a quotation from Pericles 's speech
about the plague at Athens in Thucyd. ii. 64, though in
Dionysius's original phrase it sounds as if he meant some
^

local

minor historian.

DIONYSIUS OF ALEXANDRIA

ST.

72

Not a few

themselves in their troubles.

also, after

nursing others back to recovery, died themselves,

taking death over from them and thus

fulfilling in

very deed the common saying, which is taken always

as a note of mere good feeling ; for in their departure
they became their expiatory substitutes.^ At all
events, the very pick of our brethren lost their lives
in this way, both priests and deacons and some highly
praised ones from among the laity, so that this
manner of dying does not seem far removed from
martyrdom, being the outcome of much piety and
stalwart faith.
So, too, taking up the bodies of the

arms and breasts, closing their eyes

and shutting their mouths, bearing them on their
shoulders and laying them out for burial, clinging
to them, embracing them, washing them, decking
them out, they not long after had the same services
on

saints

their

rendered to them

those

many of

But the

in their train.

ently

for

who

the survivors followed

Gentiles behaved quite differ-

w^ere beginning to fall sick

they

thrust away, and their dearest they fled from, or

cast

them

half

dead into the roads

they treated as

vile refuse

unburied bodies

for they tried to avoid

the spreading and communication of the fatal disease,

difficult as it was to escape for all their scheming.

The word Dionysius uses here

is the same as S, Paul

Trep/i^Tj/xa, ofEscouring)
It is said to
13
have been used at Athens of the human scapegoats thrown
into the river in time of famine
"Be thou my expiation
Elsewhere it seems to have degenerated into a
{irpl\l/7]/xa)."
sort of extravagant compliment: "I am your humble
servant {ir^pi-^-nfia)." Dionysius suggests it might regain its
more serious meaning in the present case.
2 Here again Dionysius uses an expression suggested by
^

uses

(i

Cor.

iv.

S.

Paul in Phil.

iii.

8.

LETTERS

73

To HiERAX AN Egyptian Bishop

(Eus., H. E.

vii.

21)

(Part of another Easter Letter)

But what

is

there surprising in its being difficult

with those who

it has proved
impossible to talk even with myself and to take
counsel with my own soul? At all events, with my
own kith and kin, with the brethren of my own house
and life, citizens of the same Church, I have to communicate by letters and to get them through seems
impracticable.
For it were easier for one to pass,
I say not across the frontier, but even from East to
West, than to visit one part of Alexandria from
For that vast, pathless desert which it
another.
took Israel two generations to traverse is not so
impassable and hard to cross as the central street of
the city, nor is the sea, which they had for a carriageroad when the waters were parted asunder to make a
passage through. And our still and waveless harbours^ have become an image of those in the passing of which the Egyptians were overwhelmed
for
they have often appeared like the Red Sea from the
blood which w^as in them. And the river which flows
past the city at one time appeared drier than the
waterless desert and more parched than that which
Israel crossed over when they were so thirst}^ that
for

me

to correspond

even by

letter

are sojourning at a distance, seeing that

^ It is not clear whether Dionysius actually alludes here

to the well-protected harbours of Alexandria or (more loosely)
probably to the former, because the
to the Lake Mareotis
canal he refers to in the next sentence (though he calls it a
river) was cut from the Nile into one of the harbours and
passed at the back of the city between it and the Lake
Mareotis.
:

ST.

74

DIONYSIUS OF ALEXANDRIA

Moses cried out and drink flowed out of the steep

rock from Him that worketh wonders ^ and at
another time it was so full as to overflow the whole
neighbourhood, both roads and fields, and to threaten
a return of the flood which occurred in the days of
Noah. But in either case it runs polluted with blood
and slaughter and drowned corpses, as under Moses
it happened to Pharaoh, when the river turned to
blood and stank. ^ And what other water could cleanse
all this but the water which itself cleanseth all things ?^
How could the mighty ocean which man cannot cross,
overspread and sweep away this horrid flood? or
:

how

could the great river that goeth out of Eden

wash off the stain, though it were to divert the four
heads into which it is divided into the single head

Gihon ? * or when would the air, reeking everywhere with the evil exhalation, become pure ? For
such mist from the ground and breezes from the sea,
airs from the rivers and vapours from the harbours
are given off that for dew we have the impure fluids
of corpses rotting in all their component elements.
After all this do men wonder, are they at a loss,
whence come the continual pestilences, whence the
dire diseases, whence the divers ravages, whence the
wholesale destruction of life, why the largest city no
of the

longer contains in
ants,

years,
1

it its

former multitude of inhabit-

from infant children to the most advanced in

whom it used to nourish in other days to a

Cf.

Ps.

Ixxvii.

13,

whole passage, of course,

2 Cf. Exod. vii. 20, 21.

cxxxvi,
refers to

and Wisd. xi. 4.

Exod. xiv. and xvii.

4,

The

' i. e. if the biggest river and the ocean itself, as he proceeds exaggeratedly to claim, cannot do so, what other
cleansing can there be ?
* Cf. Gen. ii. 10 ff.
Dionysius evidently adopts the later
Jewish view that the Gihon was the Nile, -Ethiopia (or Cush)
being identified with Egypt.

LETTERS

75

green old age,^ as the saying went, whereas these from

forty up to seventy years of age were so much more
numerous then that their number is not now reached
even when all from fourteen to eighty are enrolled
and put together for the public distribution of food,^
and thus those whose looks show them to be quite

young have become as

were of equal age with

those who have long been advanced in years. And
though they see the race of man on earth thus dwindling ever and being exhausted, they do not tremble,^
as its total extinction proceeds and draws near.
it

(From another Easter

[This fragment

Letter)

given in the Sacra Parallela

Rupefiicald., fol. 70 and 71, where it is ascribed to
Dionysius's " Fourth Easter Letter." It is by no
means clear which Letter is meant, but the main
thought (of the cunning devices by which Love wins
its

way)

is

is

quaintly beautiful and well worthy of our

author]

Love leaps out in utmost eagerness to confer some

benefit even on an unwilling object
yea, often on one
who shrinks in shame and tries to shun kind treatment
from dislike of being burdensome to another, and
:

The meaning of the phrase employed by Dionysius here

hale old men ") comes from Homer, II. xxiii. 791 (cf. Virg.,
Mn. vi. 304) but elsewhere a very similar phrase seems to
suggest " a cruel, untimely old age."
^ Evidently at Alexandria
(the capital of that country,
which was the chief granary of Rome) either the necessitous
citizens or perhaps all between forty and seventy were
entitled to receive doles of corn; but now the relief was
extended to all ages between fourteen and eighty.
^ Either the heathen are meant, who ought to tremble and
be convinced, or the Christians, who were too courageous
through trust in God to tremble.
^

("

'

DIONYSIUS OF ALEXANDRIA

76

ST.

would

fain put

up with his annoyances alone, in order

cause trouble and inconvenience to any. He
full of Love craves leave to suffer and endure

not to
that is
to be in evil case, he thinks, gives opportunity for
being helped, and he will do the greatest favour to
another, not himself, if through that other the evil,
:

which

To

is

his

own,

is

made

to cease.

Basilides, Bishop of the

Churches

in

the

Pentapolis (Cyrenaica)
[This canonical Letter was accepted at the third
Council of Constantinople in Trullo (a.d. 680)]

Dionysius to Basilides my beloved son and brother

and godly fellow-worker, greeting in the Lord.
(i) You sent to me, my most faithful and learned
son, to inquire at what hour one ought to end the
For you say that some of the
fast before Easter.^
brethren maintain one should do so at cockcrow
and some at evening.* For the brethren in Rome, so
they say, await the cockcrow
but concerning those
in the Pentapolis you said they broke the fast sooner.
And you ask me to set an exact limit and a definite
:

hour, which

is

both

difficult

and

risky.

For

it

will

be acknowledged by all alike that one ought to start

the feast and the gladness after the time of our Lord's
resurrection, up till then humbling our souls with
involved and obscure. I am not
paraphrase rightly expresses the thought.
* I have adopted our modern mode of expression, but in
the early Church Pascha was often used for the fast which
preceded Easter as well as for the feast itself, and that is
how Dionysius uses it here.
' i. e. Sit 3 a.m. on Easter Day, the traditional hour of
our Lord's Resurrection, especially in the West.
* i. e. at 6 p.m. on Easter Eve,
^

The

sure that

last sentence is

my

LETTERS

77

But by what you have written to me, you

have quite soundly and with a good insight into the
Divine Gospels established the fact that nothing
definite appears in them about the hour at which He
rose.
For the Evangelists described those that came

fastings.

tomb

that

and
Lord already
risen
it
was " late on the Sabbath day," as
S. Matthew puts it ^ and " early while it was yet
dark," as S. John writes; and " at early dawn," as
S. Luke; and 'very early
when the sun was
risen," as S. Mark.
And when He rose, no one has
clearly stated but that " late on the Sabbath day, as
it began to dawn towards the first day of the week,"
about sunrise on that day those who arrived at the
tomb found Him no longer lying in it, that is agreed to.
And we must not imagine that the evangelists are at
variance and contradict one another
but even if
there seem to be some small dispute upon the matter
of your inquiry
that is, if though all agree that the
Light of the world ^ our Lord arose on that night, they
differ about the hour, yet let us be anxious fairly and
faithfully to harmonize what is said.
What is said, then, by Matthew runs thus " Late
on the Sabbath day, as it began to dawn towards the
first day of the week, came Mary Magdalene and the
other Mary to see the sepulchre. And, behold, there
was a great earthquake for an angel of the Lord
descended from heaven and came and rolled away the
to the
^

all

diversely

is,

at different times,

said that they have found the

:

" who came," or perhaps " all the four

* " All,"
i. e.
evangelists."
The " difference " is not really confined to
the time, but to the parties which came, the other devout

women coming

later

than the two Marys.

The four references

Luke xxiv. i, and Mark
' Cf. John ix.
5, etc.
-

are to Matt, xxviii.

xvi. 2.

i,

John xx.

i,

ST.

78

DIONYSIUS OF ALEXANDRIA

stone and sat upon

And

his appearance was as

white
as snow
and
raiment
and for
fear of him the watchers did quake and became as
dead men. And the angel answered and said unto
the women, Fear not ye for I know that ye seek
Jesus which hath been crucified. He is not here for
he is risen, even as he said." As to this word which
he uses for " late,'*' some will think, in accordance
with its common acceptation, that the evening of the

lightning,

it.

his

Sabbath is signified
but others, understanding it
more scientifically, will say it is not that, but " the
dead of night," the word used signifying an advanced
stage of lateness.^ And because he means night and
not evening, he adds " as it began to dawn towards the
first day of the week " and (the women) had not
yet come, as the rest say, " bringing spices " but " to
see the sepulchre." ^
And they found the earthquake
had occurred and the angel seated on the stone, and
" He is not here
heard from him the words
he is
risen."
Similarly, John says
"On the first day of
the week came Mary Magdalene early, when it was
yet dark, unto the tomb, and seeth the stone taken
away from the tomb." However, by this account,
" when it was still dark " although towards dawn, He
;

The Council

in Trullo (a.d. 680) accepted this second

meaning and consented to Dionysius's ruHng on the point

raised without reserve.

Dionysius thinks that S. Matthew's account, with which

John's taUies, speaks of the two Marys coming to look at
the tomb about midnight on Easter eve or morning, while
2

S.

Luke and S. Mark mentioned certain women who arrived

tomb somewhat later, when the sun had just risen,
but one at least of the Marys mentioned by S. Matthew is
identical with one of those mentioned by S. Mark and
apparently by S. Luke. Possibly, however, Dionysius means
that the two Marys took part in both visits to the tomb.
Dr. Swete on S. Mark and Dr. Westcott on S. John should
be consulted by any one who wishes to pursue the question
S.

at the

further.

LETTERS

79

had gone forth from the tomb. But Luke says " On
the Sabbath they rested according to the commandment. But on the first day of the week at early dawn
(the women) came unto the tomb bringing the spices
which they had prepared. And they found the stone
" Early dawn " indirolled away from the tomb."
cates, perchance, the morning light appearing before
(the sun itself) on " the first day of the week."
In
consequence, it was when the Sabbath had now completely passed, with the night that followed, and when
a new day was beginning that they came bringing
the spices and ointments, by which time it is clear
that He had risen long before. To this, also, corre" (The women) brought
sponds what Mark says
And
spices that they might come and anoint him.
very early on the first day of the week they come to
the tomb, when the sun was risen." For he, too,
says " very early," which is the same thing as "at
early dawn "
and he has added, " when the sun was
risen."
For their start and their journey began, it
is clear, " at early dawn " and " very early "
but
they had gone on spending time both on the road and
around the tomb until sunrise. And on this occasion
also ^ the white tobed young man says to these
:

women

"He is risen

As things stand
for those

who

he

thus,

inquire

to^

is

not here."

we pronounce

this decision

a nicety at what hour or what

half-hour, or quarter of an hour, they should begin

their rejoicing at the Resurrection of our Lord from

the dead

those

who

are premature

midnight, though near

wanting in

it,

self-restraint;

for they

race just before the end, as the wise

^

and

i.

S.

and relax before

as remiss and

we censure

drop out of the

man

says

as on the former occasion mentioned by

Mark.

tf.

S.

" that

Matthew

8o

ST.

DIONYSIUS OF ALEXANDRIA

And
who put off and endure to the furthest and persevere till the fourth watch, when our Saviour appeared
to those who were sailing also, walking on the sea,^
we shall approve as generous and painstaking. And
those midway who stop as they were moved or as they
which

is

within a Httle in Ufe

is

not httle."

those

were able, let us not treat altogether severely. For

all do not continue during the six days of the fast
either equally or similarly ^ but some remain without
food till cockcrow * on all the days, some on two, or
three, or four, and some on none of them.
And for
those who strictly persist in these prolonged fasts
and then are distressed and almost faint, there is
pardon if they take something sooner. But if some,
so far from prolonging their fast do not fast at all, but
feed luxuriously during the earlier days of the week,
and then, when they come to the last two and prolong
their fast on them alone, viz. on Friday and Saturday,
think they are performing some great feat by continuing till dawn, I do not hold that they have
exercised an equal disciphne with those who have
:

practised it for longer periods.

give

you

this counsel

^ The author of this saying (which is equivalent to our

proverb, "A miss is as good as a mile ") is not known. Basil
{de Baptism, ii. i) quotes something like it, but with a different
turn, and he, too, attributes it to " one of our wise men,"
but perhaps he is only referring to Dionysius in this passage.
8 Cf. Matt. xiv. 26.
' He means the six days of what we call Holy Week, but
he gives no indication whether the Lenten fast was then
confined to those days in Alexandria and the Pentapolis or
By " equally " he proceeds to explain is
lasted longer.
length
the
of the fasting (six days or two, and so on),
meant
and by " similarly " the manner or degree of it (till cockcrow
or till evening).
* The verb used {vnepriBefai, Lat. superponere, to exceed) is
the technical one for this prolonged fast the ordinary fast
ended at 6 p.m. and that of the station days (Wednesday and
Friday) at 3 p.m.
:

LETTERS
in accordance with

my

8i

judgment

in writing

on these

points.

[Three ruHngs follow on points which

it

is

not

necessary to set out here]

I give you from respect for you,
you were ignorant of the subjects
of your inquir}^ but to render us of one mind and soul ^
with yourself, as indeed we are. And I have set
forth my opinion for you to share not as a teacher
but as it becomes us to discuss one with another in all
simplicity
and when you have considered it again,
my most sagacious son, you should write again and
tell me whatever seems to you better or what you
(2)

These answers

beloved, not because

judge to be as I have said.

I pray that you may prosper,

you minister to the Lord

1

my

beloved son, as

in peace.

iii. 8 and Phil. ii. 20.

The expression comes from Acts

Cf. I Pet.

xiii.

2,

where, however

"
describes a special act of worship rather than " ministering
in general.
it

TREATISES
"

On the Promises

(Eus.,
(i)

of

H. E.

vii.

"

24 and 25)

Seeing that they bring forward a composition

rely too much as showing

Nepos/ on which they

irrefutably that the

earth,

though

Kingdom

of Christ will be

accept and love Nepos for

on

many other

things, his faith, his laboriousness, his study of the

Scriptures, and the many psalms he has written,^ by

which already many of the brethren are encouraged,
and though I hold him in all the greater respect because he has gone to his rest before us, yet the truth
is so dear to me and to be preferred that I can indeed
applaud and give my full assent to right propositions,
but must examine and correct whatever appears
And if he were still with us
to be unsoundly stated.
and propounding his views merely by word of mouth,
a discussion without writing would have sufficed to
persuade and convince our opponents by way of
question and answer. But now that this writing of
his is published, which many think most convincing,
and certain teachers hold the law and the prophets
1 Nepos had apparently been Bishop of Arsenoe in Egypt,
and was the author of a work {"EKeyxos AW-qy opKrrui/) putting
'

forward grossly material views of tlie Millennium. Dionysius

refuted it in a carefully prepared treatise in two books.
This extract is from the second book, and deals chiefly with
the authorship of the Revelation of St. John the Divine in
a way very characteristic of his large-hearted and broad-

minded spirit.
2 Or Dionysius may mean that he had encouraged the
singing of the Psalms in service.

82

'ON THE PROMISES'

83

no account and have relinquished the following

and depreciated the Epistles of the
Apostles, while they parade the teaching of this book
as if it were some great and hidden mystery and will
not allow our simpler brethren to hold any high and
noble opinion either about the glorious and truly
Divine appearing of our Lord ^ or about our rising
from the dead and our gathering together and being
made like unto Him,^ but persuade them to hope for
mean and passing enjoyments like the present in
the Kingdom of God, it is necessary that we also
should discuss the matter with our brother Nepos
as if he were still alive.
of

of the Gospels

Further on he adds

So being in the district of Arsenoe, where, as

you know,^ this teaching prevailed long before, so
that both schisms and the defection of whole churches
have occurred, I called together the presbyters and
teachers * among the brethren in the villages, such
of the brethren as wished being also present, and
invited them publicly to make an examination of the
matter. And when some brought forward against
me this book as an impregnable weapon and bulwark,
I sat with them three days in succession from dawn
till evening and tried to correct the statements made.
During which time I was much struck with the steadi(2)

ness, the desire for truth, the aptness in following

an argument and the

^

Cf. Tit.

The

ii.

13, 2 Thess.

intelligence displayed
ii.

by the

8, etc.

to 2 Thess. ii. i and i John iii. 2.

^ It does not appear to whom Dionysius addressed this
treatise, but he usually did address what he wrote to some
particular person.
* Here the two offices are conjoined as in i Tim. v.
17.
The " teacher " as an ofi&cer of the Church is mentioned in
several of the early Church Orders.
2

reference

is

ST.

84

DIONYSIUS OF ALEXANDRIA

we put our questions and difficulties

and points of agreement in an orderly and reasonable
manner, avoiding the mistake of holding jealously at
any cost to what we had once thought, even though
it should now be shown to be wrong, and yet not suppressing what we had to say on the other side, but, as
far as possible, attempting to grapple with and master
the propositions in hand without being ashamed to
change one's opinion and yield assent if the argument
convinced us, conscientiously and unfeignedly, with
hearts spread open before God, accepting what was
established by the exposition and teaching of the
brethren, whilst

holy Scriptures.
At last the champion and mouthpiece of this
doctrine, the man called Coracion,^ in the hearing of
all the brethren that were present agreed and testified
to us that he would no longer adhere to it nor discourse upon it nor yet mention nor teach it, on the
ground that he had been convinced by what had been
And of the rest of the brethren some
said against it.
rejoiced at the conference and the reconciliation and
harmonious arrangement which was brought about

by

it

between

all parties.

Further on he says this about the Revelation of

John
Certain people ^ therefore before now discredited
and altogether repudiated the book, both examining
it chapter by chapter and declaring it unintelhgible
(3)

1 Nothing more is known of him

either he had succeeded
to the leadership since the death of Nepos, or on this particular occasion took the lead.
' The allusion is probably to Gaius of Rome and his school
rather than to the Alogi, as they were called, of the East;
but both these bodies were strongly opposed to Millenarian
views.
:

'ON THE PROMISES'

and inconclusive and that
For they say
title. ^

85

makes a

false statement
not John's, no nor yet
a " Revelation," because of the heavy, thick veil of
obscurity which covers it ^ and not only is the author
of this book not one of the Apostles but he is not even

in its

it

it is

one of the saints nor a churchman at all ^ it is

Cerinthus,* the founder of the heresy that was called
Cerinthian from him, and he desired to attribute his
own composition to a name that would carry weight.
For the substance of his teaching was this, that
Christ's Kingdom will be on earth, and he dreams
that it will be concerned with things after which he
himself, being fond of bodily pleasures and very
sensual, hankered, such as the satisfying of his
belly and lower lusts, that is eating and drinking and
marrying and such means as he thought would provide him more decorously with these pleasures, feasts
and sacrifices and the slaying of victims. I should not
myself venture to reject the book, seeing that many
brethren hold it in high esteem, but, reckoning the
decision about it to be beyond my powers of mind, I
consider the interpreting of its various contents to be
recondite and matter for much wonder. For without
fully understanding, I yet surmise that some deeper
;

1 If this refers to a formal division into chapters, it disappeared afterwards, for a new division was devised in the
sixth century, on which our present system is partly based.
* Dionysius plays here on the meaning of the Greek word
He is fond of such
for Revelation, atroKaXvypis, " unveiling."
a device.
' If that is the meaning of the words employed, then
"saints" {ayioi) is not used in its New Testament sense for
the " faithful " generally, but a distinction is made more

like the later use of the word for those who attained higher
saintliness than the rest ; but perhaps the phrase for " churchmen " implies " clerical or ecclesiastical persons," and
" saints " has its earlier sense.
* Cerinthus was the earliest exponent of Gnostic views
and as such much abhorred by St, John the Apostle.


86

ST.

DIONYSIUS OF ALEXANDRIA

meaning underlies the words, not measuring and

judging them by calculations of my own; but giving
the preference to faith/ I have come' to the conclusion
that they are too high for me to comprehend, and so
I do not reject what I have not taken in, but can only
wonder at these visions which I have not even seen

(much

less understood).

Besides

this, after

and showing that

its literal sense,

it

examining the book as a whole

is impossible to understand it in

he proceeds

So having completed practically the whole

prophecy, the prophet ^ pronounces a blessing on
those who keep it and indeed on himself also for
" blessed," saith he, *' is he that observe th the words
of the prophecy of this book and I John who saw and
heard these things." ^ That he was called John, therefore, and that the writing is John's I will not dispute.
For I agree that it is the work of some holy and inspired person but I should not readily assent to his
being the Apostle, the son of Zebedee, the brother of
James, whose is the Gospel entitled " According to
John " and the General Epistle.* For I conclude that
he is not the same (i) from the character of each,
(2) from the style of the language and (3) from what
(4)

^ i. e. reckoning that it is a matter where faith rather than

reason should act; or perhaps the translation should be
" giving more weight to (the author's) trustworthiness."
^ This title is to be noticed, as the author himself never
actually describes himself by it.
Dionysius is much more
cautious as to the authorship than Origen, his former master,
who attributed the book to St. John the Evangelist without
hesitation, according to Eusebius, H. E. vi. 25, 9.
' Rev. xxii.
8
but Dionysius has no authority for
7,
joining the latter clause on to the former, its construction
being " it is I John who saw and heard."
* i. e. the First Epistle of St. John
the second and third
were not so described at first, and rightly so.
:

'ON THE PROMISES'

87

may

be called the arrangement of the book. For the

Evangelist nowhere inserts his name nor yet proclaims
himself either in the Gospel or in the Epistle.
(5) But John nowhere speaks either in the first or
in the third person about himself, whereas he that
wrote the Revelation straightway at the beginning
.

" The Revelation of Jesus

puts himself forward
Christ, which he gave him to show to his servants
speedily, and he sent and signified (it) by his angel to
:

his servant

John who bare witness

of the

word

of

God

and of his testimony, even of all things that he saw." ^

Then he also writes an Epistle "John to the seven
:

churches that are in Asia, grace to you and peace." ^

Whereas the Evangelist did not put his name even at
the head of the Catholic Epistle but began with the
mystery of the Divine revelation ^ without any super" That which was from the beginning,
fluous words
which we have heard, which we have seen with our
:

eyes."

For it is over this revelation that the Lord also

pronounced Peter blessed, saying " Blessed art thou
Simon bar Jona, because flesh and blood did not reveal it to thee, but my heavenly Father." ^ Nay, even
in the second and third extant Epistles of John, short
:

1 Rev.
One might almost think Dionysius was
i.
I, 2.
quoting from memory, for he follows no extant text in
omitting " God " before " gave " (thus making Jesus Christ
the subject and " him " = " to John ") and " the things

which must come to pass " before " speedily "

also he
substitutes " his testimony " for " the testimony of Jesus
" Jesus Christ."
Christ," though " his " still
:

Rev. i. 4.
* Dionysius seems to contrast the " Divine revelation " of
the Epistle which we can trust with that of the Book so-called
about which he felt less sure.
*

John

Matt.

" heavenly

i.

I.

Dionysius substitutes
xvi.
17.
" for " which is in heaven,"

the

adjective

88

ST.

DIONYSIUS OF ALEXANDRIA

John does not appear by name but

he writes himself " the elder " anonymously. Whereas
though they

are,

our author did not even consider it sufficient to

mention himself by name once and then proceed with
his subject, but he repeats the name again, " I John,
your brother and partaker with you in the tribulation

was in the
isle that is called Patmos for the word of God and the
testimony of Jesus." ^ In fact, at the end also he says
and kingdom and

this

" Blessed

in the patience of Jesus,

is

he that observe th the words of

the prophecy of this book and I John who saw and

heard these things." ^ That he which wrote these
things, therefore, is John, we must believe as he says
so
but which John is not clear. For he does not
say, as in many places in the Gospel, that he is the
disciple beloved of the Lord, nor the one that reclined
on His breast, nor yet the brother of James, nor yet
the one that was the eyewitness and hearer of the
Lord. Surely he would have used one of the afore:

said descriptions,

when

desirous of clearly identifying

And

yet he does nothing of the kind, but

calls himself our brother and partaker with us, and
himself.

witness of Jesus and blessed for the seeing and hearing

of the revelations.
I suppose that many bore the

John the Apostle, who by reason of

their love towards him and from their admiration
and emulation of him and desire to be loved by the
Lord like him, were glad to bear the same name with

same name

as

him, even as

many

faithful is called

a one among the children of the

Paul or Peter.^ There is then another

* Rev. i. 9.
Here again the text is somewhat inaccurate
" in the patience of Jesus " having no support elsewhere.
*
Rev. xxii. 7. See note on p. 86, above.
' It would seem likely,
but by no means certain, that
Dionysius is speaking of strictly baptismal names here. We
have very slight grounds for being sure that the custom of

*0N THE PROMISES'

John

89

also in the Acts of the Apostles, the one called

Mark whom Barnabas and Paul took with them and

whom it says again " And they had John as
their attendant." ^
But as to whether he is the
of

say no. For it is not written that

he arrived in Asia with them, but '* Paul and his company," it says, " set sail from Paphos and came to
Perga in Pamphylia and John departed from them
and returned to Jerusalem." ^ And I think there was
yet another among those who were in Asia, since they
say there were two tombs in Ephesus and each of them
are said to be the tomb of John.^
Again, from the thoughts and from the actual words
and their arrangement this John ma}^ be reasonably
reckoned different from the other.* For the Gospel
and the Epistle agree with each other and begin in a
similar way.
The one says " In the beginning was
writer, I should

and the other " That which was from the

beginning." The one says " And the Word became
flesh and tabernacled in us, and we beheld his glory,
"
glory as of the Only-begotten from the Father
the other uses the same or almost equivalent expressions, " That which we have heard, that which we
have seen with our eyes, that which we beheld and
our hands handled concerning the Word of Life, and
the Life was manifested." ^ For he starts in this way
the

Word

"

connecting the giving of a

name

at baptism

was universal as

early as this.
^ Ibid., xiii. 13.
See Acts xii. 25 and xiii. 5.
This assertion is taken almost verbatim from Eus., H. E.
iii. 39, where a passage is also quoted from Papias in which
John the Elder is mentioned as well as John the Apostle
among the Lord's disciples.
* This is the second argument which Dionysius adduces,
but he seems as if he now includes the third with it. See
above.

'

'

John

i.

I,

and

John

i.

i, 2.

ST.

90

DIONYSIUS OF ALEXANDRIA

because he is dealing, as he shows in what follows,

with those who say that the Lord has not come in the
For which reason he is careful to add also
flesh.^
" And we have seen and bear witness and announce
unto you the eternal Life which was with the Father
and was manifested unto us. That which we have
seen and heard we announce also unto you." ^ He
is consistent with himself and does not diverge from
his own propositions, but treats them throughout
under the same heads and in the same terms. Certain
:

of

which we

will briefly recall

for instance, the atten-

each book frequent mention of

the Life, the Light, the turning from darkness,^ constant reference to the Truth, Grace, Joy, the Flesh and
the Blood of the Lord, the Judgment, the Forgiveness
of sins, the Love of God towards us, the command to
us to love one another and that we must keep all the
tive reader will find in

commandments

again there is the con\'iction of the

world, of the devil, of the antichrist, God's adoption
of us as Sons, the Faith, which is everywhere required of us, the Father and the Son everywhere
and generally throughout in describing the character
of the Gospel and the Epistle one and the same complexion is to be observed in both. But the Revelation
is quite different from them, foreign, out of touch
and affinity with them, not having, one might almost
The Epistle contains no
say, one syllable in common.
reminiscence nor subject dealt with in the Revelation
:

John

Cf. I

'

It looks as

iv. 2.
if

this phrase

may

Ibid.,

i.

2,

3.

be a marginal gloss on

the Light, which has crept into the text, as it occurs nowhere
in the writings of St. John nor elsewhere in the New Testament; but the same might be said of the "adoption"
below, and one or two others of the other phrases are quite
rare in St. John's writings, so that they may be all instances
of the thoughts, not the words, being identical in the two
books.

'ON NATURE'

91

nor the Revelation in the Epistle (to say nothing

of the Gospel), whereas Paul in his Epistles did give
some indication even about those revelations which

he has not actually described.^

And yet once more one can estimate the difference
between the Gospel and Epistle and the Revelation ^

from the literary

For the

stjde.

first

two books are

not only written in irreproachable Greek, but are

most elegant

also

and
No trace can be found

in their phrases, reasonings

arrangements of expression.
in them of barbarous words, faulty construction or
For St. John seems to have
peculiarities in general.
possessed both words, the Lord having graciously
viz. both the word and
vouchsafed them to him
knowledge of the word of speech.^ That this John
had seen a Revelation and received knowledge and
the gift of prophecy,* I do not deny, but I observe his
dialect and inaccurate Greek style, which employs
barbaric idioms and sometimes even faulty constructions, which it is not now necessary to expose.
For
I have not mentioned this in order to scoff, let no one
think so, but simply to point out the dissimilarity of
;

the writings.

"

On Nature

"

(Eu9., PrcBp. Evang. xiv. 23-7)

(i)

How

shall

we bear with them when they say

the

wise

and,

that
^

Gal.

The
i.

reference

12,

ii.

is

for

that

reason,

the

to such passages as 2 Cor.

xii.

good
i ff.,

2, etc.

This is the third argument.

A rather forced and fanciful statement. Dionysius
appears loosely to refer to i Cor. xii. 8, somewhat boldly
substituting " of speech " {rr,s <ppd<rcos) for St. Paul's " of
2

''

vHsdom."
*

Cf.

Cor. xiv, 6

and

8.

ST.

92

DIONYSIUS OF ALEXANDRIA

productions of Creation are the results of chance

Each of which as it came into
coincidences? *
being by itself appeared to Him that ordered it to
be good and all of them together equally so.
For God " saw," it says, " all things that he had
made, and behold they were very good." ^ And yet
they take no warning from the small, ordinary
instances at their feet, from which they may learn ^
that no necessary and profitable work is produced
without design or haphazard, but is adapted to its
proper purpose by handiwork, whereas when it falls
into a useless

and unprofitable

up and comes

to pieces indefinite, and, as

state, it

then breaks
it

chances,

because the wisdom which was concerned in its

construction no longer superintends and directs it.
For a garment is not woven by the woof standing up
without a weaver, nor yet by the warp weaving itself
of its own accord
but when it is becoming worn out,
the torn rags fall asunder. And a house or a city is
built not by receiving certain stones which volunteer
for the foundations and others which jump into the
courses of the walls, but because the builder brings
the stones that fit in the proper order but when the
building is thrown down, each stone falls to the
ground just as it may. So, too, when a ship is being
built, the keel does not set itself below, while the
mast raises itself in the middle and each of the other
timbers takes the place which it chances to of itself.
:

^ i. e. the results not of design but of the fortuitous intersection of lines of causation.
2

Gen.

i.

31.

The argument appears

to be that, as on a small scale

" evident in the construction or repairing of a thing
but is absent in its decay," so the orderly creation and maintenance of the Universe on the large scale implies intelligent
3

design

is

direction.

'ON NATURE'

93

Nor, again, do the planks of a wagon said to be

100 ^ in number become fixed in the position which
each found empty ; but the builder in each case puts

the timber together suitably.

But

if

the ship,

when

went upon the sea, or the wagon, when it was

driven along on land, comes to pieces, the timbers are
scattered wherever it may happen in the one case
by the waves, in the other by the violent rush.
In the same way it would befit them to say that
the atoms also which are inoperative when they are
at rest and not worked by hands, are also useless
when they move at random. ^ For let these opponents
of ours look to these viewless atoms of theirs and
apply their minds to these mindless ones, not like
the Psalmist who confesses that this was revealed
" Mine eyes beheld thy unto him by God alone
it

finished work."

'

So, too,

when they say

that those

webs which they speak of as being produced from

atoms, are self-wrought by them without skill or
sensation, who can bear to hear of these weaver
atoms whom even the spider excels in skill when he
spins his web out of himself.*
(2) Who, then, is it that discriminates between
the atoms, gathering or scattering them, and arrangfine

ing

some

in this

way

to

make

the sun and others in

1 Hesiod {Works and Days,

554) is meant, but of course
100 stands here, as elsewhere, for an indefinitely large number.
2 The point is that movement which is useful suggests
design
but as the movement of the atoms is without
:

design, it cannot be useful.

' Ps. cxxxviii. (cxxxix.) i6.
Dionysius quotes the best text
here of LXX, but his application is rather obscure. Apparently he means that the Epicureans claimed to know without
either revelation or research what the Psalmist knew only
by revelation from God.
* Dionysius says that even the spider has more notion of
design than the atoms^ but the sarcasm is not quite to the
point.

vST.

94

way

DIONYSIUS OF ALEXANDRIA

moon, and putting each of them

together according to the hght-giving power of each
For the particular number and kind that made
star ?
the sun by being united in a particular way would
never have condescended to produce the moon, nor
would the intertwinings of the moon atoms have ever
become the sun. Moreover, even Arcturus, bright
as he is, would never plume himself on having the
atoms of Lucifer, nor the Pleiads those of Orion.
For Paul has well distinguished when he says "There
is one glory of the sun, and another glory of the moon,
and another glory of the stars for star differeth from

that

for the

star in glory."

And if the combination of the

atoms,

was

unintelligent, they needed an

put them together and if their
junction was without purpose and the result of
necessity, they being void of reason, some wise
herdsman drove them together and presided over
them and if they have been linked together voluntarily to do wilUng service, some wonderful mastercraftsman assigned them their parts and took the
lead ; or, like an expert general, he did not leave his
army disordered and all in a muddle, but disposed
the cavalry in one part and the heavy armed troops
apart, and the javelin men by themselves and the
slingers where they ought to be, in order that
those who carried the same weapon might help
And if they think this illustration
one another.
ridiculous because in it I make a comparison of
great bodies with small, we will come down to the
very smallest.

as being soulless,

intelligent artist to

[Eusebius's extract breaks off here.]

(3)

If

the atoms have no ruler over them, to speak

^

Cor. XV. 41.

'ON NATURE'
them or

95

arrange them, but they

own accord out of
the big rushing tumult and producing a big uproar

to

move,

to choose or to

settling themselves of their

as they clash together, like coming to like without

the Divine intervention of which the poet speaks,^

and

they run and herd together, recognizing their

atoms is a marvellous one, friends greeting and embracing one another
and hasting to take up their abode in one habitation
some have rounded themselves off spontaneously into
the sun, that mighty orb, that they may produce the
day, and some perchance have flared up into the many
pyramids ^ of stars that they may encircle the whole
expanse of sky, while others are ranged around it,
form
in order that they may
albeit undesignedly
the firmament ' and arch the atmosphere over for
the graduated ascent of the stars, and that the confederation of these helter-skelter atoms may choose
their abodes and apportion the sky as homes and
if

kinsfolk, truly the republic of the

stations for themselves.

(4) So far are these deniers of Divine Providence
from comprehending the invisible parts of the universe that they do not even see what is visible.
For
they appear not even to consider the ordered risings
and settings of the sun, conspicuous though they be,
let alone those of the other heavenly bodies; nor

^ " God ever brings like to like."

Homer, Od. xvii. 218,
a proverb quoted both by Plato and Aristotle.
^ Dionysius is probably thinking of Plato's Timcsus 56B,
where the pyramid is said to be the geometrical shape of fire
which is the principal constituent of the bodies of the stars

(Professor H. Jackson).

Dionysius is here referring to such a passage as Gen.

f.
No doubt the ancients thought the vault of heaven
was solid, enclosing the atmosphere which covers the earth,
and that the stars were either fixed upon it or moved in
^

i.

their courses

on

its surface.

ST.

96

DIONYSIUS OF ALEXANDRIA

yet to appreciate the assistance thus given to man-

kind through them, the day being lighted up for

work and the night being darkened for rest. For
man shall go forth, it says, to his work and his
labour until the evening.^ But they do not even
take note of its other ^ revolution, by which it brings
about the fixed times and fair seasons and the regular
winter and summer solstices, under guidance of its
component atoms.
Yet however much these poor

beheve
Great is the Lord that made him and at His word
he hasteneth his course.* Do atoms, ye blind, bring
you winter and rains, in order that the earth may
produce food for you and all the animals upon it?
do they introduce summer that ye may receive for
your enjoyment the fruits of the trees also? then
why do you not bow down and sacrifice to the atoms
that are the guardians of earth's fruits? ungrateful truly ye are, never offering them the smallest
firstfruits of the many gifts ye have from them.
(5) The many-tribed and much-mixed populace of
the stars which the much-roving and ever-scattered
atoms composed have (they say) apportioned among
themselves their places according to agreement,
setting up, as it were, a colony or a community,^
creatures dislike

it,

it

is

as the righteous

Ps. civ. 23.

the sun's yearly (as opposed to its daily) course.

is a very unusual equivalent for
" the Christians "
it is possible, however, that the trans" however much these men disagree, being but
lation is
2

i. e.

"

The righteous " here

:

creatures, though righteous enough in their own

estimate."
* Ecclus. xliii. 5.
* The idea is of some stars being solitary, like a Greek or
Roman colony (airoiKla) with a constitution of its own, and
of others grouping themselves into constellations or communities {avvoiKia). The colony had a founder {oIki<ttt]s),
the community or household would have some sort of con-

poor

troller (ot/CoSetTTTOTTjy)

ON NATURE'

97

without any founder or controller taking the lead

over them and they observe the duties of neighbourliness to one another by compact and peacably, not
transgressing the original bounds which they accepted,
as if they were under the jurisdiction of such atoms
as had regal power.
But the atoms do not rule how
could they, being of no account ? Nay, listen to the
Divine announcement (Xoyta) " In the judgment of
the Lord are his works from the beginning; and
from the making of them he disposed the parts
thereof.
He garnished his works for ever and the
beginnings of them unto their generation." ^
:

(6) What well-ordered phalanx ever traversed an

earthly plain, no one stepping in front of others, nor

out of the ranks, nor obstructing his comrades,

nor falling behind them, in the way that the stars
advance ever in regular order, shield locked in shield
that continuous, unwavering, unencumbered and
unembarrassed host ? Yet certain obscure deviations
(we are told) arise among them through clashings and
sideward motions ^ and that they who devote themselves to their study can always tell the seasons and
foresee the positions at which they will rise.
Let,
then, these cutters ^ of the uncuttable and dividers
of the indivisible and combiners of the uncombined
and discerners of the infinite tell us by what means
occurs the encompassing journey round the heavens
in company ? it cannot be because a single combinafalling

was

Ecclus. xvi. 26 f.
The natural motion of atoms was downwards, but there
also a slight sideward motion, and when they impinged

a motion upwards by blows and tossings, and this produced

the shape of things. But Dionysius here says, how is that
theory consistent with the orderly march of the stars ?
* Dionysius here plays on the derivation of &Tofj.oi, from
refiveiv

(=

to cut).

ST.

98

DIONYSIUS OF ALEXANDRIA

atoms has been without purpose hurled as

from a sling in this way, seeing that the whole encircling band goes on its regular rhythmic way and
whirls around together; by what means those multion of

titudinous fellow-voyagers proceed in

company

albeit

they are without arrangement or purpose and unknown to one another? Well did the prophet
include amongst

things

impossible and undemon-

two strangers should run in company

Shall two walk at all together, he says, unless they

strable that

are acquainted?

(That to work

(7)

To work and

is

not toilsome to God.)

to administer

and to

benefit

and to

provide and the like are perchance vexatious to the

idle and thoughtless and feeble and iniquitous, amongst
whom Epicurus enrolled himself, when he conceived
such ideas about the gods. But to the earnest and

capable and intelligent and sober-minded, such as

those who love wisdom (or philosophers) ought to be
(and how much more the gods?), they are not only
not unpleasing and irksome but rather most deUghtful

and

of all things

most agreeable;

for negligence

and
is a reproach to
them, as the poet ^ warns them,^ when he counsels
" Put not off till the morrow," and further threatens
them " He that procrastinates hath ever to struggle
against disasters," while the prophet * instructs us
still more solemnly when he says that virtuous deeds
are truly godlike, but he that despises them is
delay in doing something useful

1 Amos iii.
The A.V. and R.V. give the more
3 (LXX).
exact meaning " agreed " to the last word.
* Hesiod, Works and Days, iv. 408 and 411.
3 Viz. the heathen, to whom the poets were to some extent
what the prophets are to us Christians.
*

Jer. xlviii, 10.

'ON NATURE'
detestable

99

" for," saith he, " cursed be he that doeth

the works of the Lord negUgently."

while those

who

are untaught in

any

Consequently,
craft

and are

imperfect from want of practice and familiarity with

the processes do find toil involved in their endeavours,

who make progress in it, and still more those

who have reached perfection, are cheered by their
those

easy success in what they aim at, and would rather

accomplish and bring to completion the tasks they
are accustomed to than have all the good things of
mankind. At all events, Democritus himself, so
they say, used to maintain that he would rather
discover a single reason for a fact than gain the
Persian kingdom ; ^ and that though he seeks his
reasons so vainly and unreasonably, starting as it
were from a void beginning and a roving hypothesis
and not observing that fundamental Necessity ^ which
is common to the nature of things existent, but considering his conception of senseless and mindless
contingencies to be the highest wisdom of setting

up Chance as the mistress and queen of things universal and even of things divine, and maintaining
that all things occur through her, and yet warning
her off from matters of human life and conduct and
accusing those

who

give her precedence there to be

devoid of judgment. At all events, at the beginning

of the " Precepts," ' he says : " Men have fashioned
the figure of Chance, as a cloke for their
for

by nature chance

fights

^ The happiness of the King

Hon, Od. ii. 12, 21, iii. 9, 4.

against

of Persia

own

folly

judgement."

was proverbial

see

2 By " Necessity " here Dionysius means not " Fate " in
the fataUst's sense, but that supreme Will and Purpose of
God, which is opposed to the Epicurean doctrine of chance.
* The title here given (uiro0fjoi) is not
given in the list
of Democritus's works, but the vtrofxy-n/xara rfBiKa. may be meant

100

ST.

Thus they

DIONYSIUS OF ALEXANDRIA
(the Epicureans)

have said that^this very

Chance, the great enemy of inteUigence, yet has the

mastery over it; or, rather, by utterly uprooting

and abohshing the one, they set up the other in its
place
for they sing not of intelligence as happy, but
of chance as the equivalent of intelligence.^
So,
then, those who superintend works of beneficence
pride themselves in measures wliich advance the
:

interests of their kind,

some

some as

as directors of institutions,

rearers of families,

some

men's bodies, some as ministers of

as healers of

and
those who love wisdom (philosophers) and try hard
state,

yes,

likewise give themselves

Epicurus or Democritus will
venture to maintain that philosophizing is mere
vexation of spirit but surely there is no pleasure
they would prefer to it. For even though they
reckon pleasure to be the absolute good, yet they
will be ashamed to say that to philosophize (seek
wisdom) is not one of the higher forms of pleasure.^
And as to the gods, about whom the poets among
them sing as "givers of good gifts''^ and these
philosophers combine respect with banter, the
gods neither give nor partake of any good things.
And in what manner do they find evidence that

instruct their fellows,

to

great

airs

unless

It is impossible to

evTvxv

T^jf (ppovrjaip,

reproduce the play upon words here,

ificppoveardTrfv

ttju

tvx'I]v.

The

reference

seems to be to such poetical passages as Soph., 0. T. 977 ff., and

Eur., Ale. 785 ff., where the practical wisdom of leaving the
future to take care of itself is extolled.
2 Epicurus himself contended that by r]bovi) (pleasure) he
meant not sensual enjoyments so much as freedom from pain
of body and from disturbance of soul {arapa^ia), the source
of which was largely in the exercise of the mind and will
see Zeller, Stoics, Epicureans and Sceptics, pp. 473 fE.
* The words quoted {Zurripas iiwv) are a Homeric phrase,
e. g. Od. viii. 325 and 335.

'REFUTATION AND DEFENCE'

loi

gods exist? for they do not see them before their

eyes doing anything (even as those who admired
the sun and the moon and the stars said they were
called gods (Oeot) because they run (deetv) their
course) ; nor do they attribute to them any creative
or constructive powers, in order that they make
them gods from the word Oetvat (set, i. e. make) ^
and on that ground the Maker and Creator of all
things is truly the only God ; nor do they put forward
their management or jurisdiction or favours towards
men, in order that we may be induced to worship
them from motives of fear or reverence.
:

"

Refutation and Defence

(Eus., PrcBp. Evang.

(i)

God

They

are not pious,

vii.

"

19)

who hand over matter

to

as a thing without beginning for His orderly

maintaining that, being subject to

treatment and change, it yields to the modifications
imposed by God. For they should explain how
both the like and the unlike belong both to God and
For some one must be imagined superior
to matter.
and
either,^
that may not be entertained about
to
God. For whence came it that there is in them both
disposition,^

1 The derivation from deeiv is proposed

by Plato, Cratyl.
that from dtivai by Herod, ii. 52, and of the two
397 C
the latter is the more likely (\/^e), though Curtius suggests
see Peile, Introd. to Philology, p. 37
a root des to pray
:

(3rd ed., 1875).

2 These are probably some sort of Gnostics who took over
Manichean views of God and Matter, but not of the worst
kind, for they recognized that God had the control and
disposition of matter.
* Some one, t. e. who could give them the property of

being without beginning.

ST.

102

DIONYSIUS OF ALEXANDRIA

the being without beginning, which is what is said to

be " Hke " in both and which is also conceived of

For if God is of Himself

without beginning and the being without beginning
is, as some would say. His very essence, matter will
not be without beginning, too for matter and God
are not identical.
But, if each is what it is independently, and to both belongs in addition the property
of being without beginning, it is clear that the being
without beginning is different from either and older
and higher than both.
And thus the difference
between their opposing states is entirely subversive of
their co-existence, or rather of the one, viz. matter
existing of itself.
Otherwise let them state the
reason why, both being without beginning, God is
not subject to treatment, unchangeable, immovable,
productive, and matter is the opposite, subject to
as different from both?

treatment, changeable, mobile, varying.

Again, how is it that God and matter came in

contact and combined? Was it that God adapted
Himself to match the nature of matter and exercised
His craft upon it ? Nay, that is absurd that God,

men, should work in gold and stone and busy

Himself in the other handicrafts which the various
materials can give shape and form to.^
But if God endowed matter with the qualities
which He in His own wisdom determined, impressing
like

" Different from both," because the being without beginning is not of the very essence of both. See further on.
^
curious expression, for which one would have expected
the opposite statement, viz. that the handicrafts can shape
and form the materials they deal with rather than that the
materials give the necessary methods and designs to the
Up to this point Dionysius
handicrafts which deal with them.
has been combating the view with which the extract begins.
The rest of the extract proceeds to show what amount of
truth there is in it.
1

'REFUTATION AND DEFENCE'

103

on it as with a seal the multiform and diverse shape

and fashion of His own workmanship, this account
of it is both proper and true, and yet further proves
that God, who is the fundamental principle on which
the universe exists, is without beginning. For to
its

being

God add
there

(according

is still

to

without beginning

them)

bearing certain qualities.

its

much

So,

then,

to be said in answer to these views,

but we do not propose to say it now. Nevertheless

they are expressed with more propriety than those

who

are absolutely atheistical polytheists.^

However, when I
spoke of certain things that had an origin (yevqrd)
and certain things that were made (TrotT^ra), I did
indeed casually mention examples of such things,
(Athan., de sent. Dion., 18).

(2)

recognizing that they were not altogether useful for

my purpose for instance, I said that neither was
:

same

husbandman, nor the boat

But afterwards I dwelt at length
on those which were more to the point and cognate
to the subject, and went more into detail about these
the plant the

as the

as the shipwright.

examples,
evidences which
truer

out

various

additional

also in another
I set out for you
and in them I refuted as false the accusation
which they bring against me, as not stating

letter

also

seeking

that Christ

is

of

one substance

(o/xoovVtos) ^

with

^ The reference here is to Manichean views of the worst

kind, i. e. that matter is not only without beginning, but
the source of evil and altogether independent of God.
' i. e.
Dionysius of Rome, to whom this treatise was
addressed. This particular " other letter " does not seem
to have been known to Eusebius, and when Athanasius
quotes this extract in another of his treatises he omits the
words " to thee."
Athanasius himself was sparing in his use of the term,
and the Synod of Antioch (a'.d. 264) refused to accept it, as
liable to misconstruction.

ST.

104

DIONYSIUS OF ALEXANDRIA

For even if I say ^ that this word is not

found nor read anywhere in Holy Writ, yet these
later attempts of mine to explain which they have
ignored are not inconsistent with this conception.
For I compared human generation, which is clearly
the Father.

a transmission of the parents' own nature (o/xoycvTJs),

saying that the parents were different from their
children in this single point, that they were not
themselves the children or else it must needs be
that neither parents nor children should exist. The
:

letter itself I cannot, as I

circumstances, 2 lay

to

have said before, owing

my hand on otherwise
my exact words, or rather
:

would have sent you

a
will
do so, if I have
copy of the whole letter and I
the opportunity. But I know from memory that I
added several illustrations from things kindred to
one another for instance, I said that a plant coming
up from a seed or a root was different from that
whence it sprang and yet was absolutely of one
nature (6fjLo<l)ves) with it and a river flowing from
a source partakes of a different shape and name;
:

for neither

is

the source called river nor the river

and both these things exist,^ and the source

is, in a sense, the father and the river is the water
from the source. But these and similar remarks
they pretend never to have seen written, but act as
They only try to pelt me from
if they were blind.
afar * with those poor ill-fitting phrases of mine ^

source,

1. e.

Libya)

in the letter to Euphranor (about Sabellianism in

which had given rise to the Bishop of Rome's

intervention.
* It looks as

if Dionysius was in exile when he wrote this.

See above, p. 19.
' i. e. each of the two is itself and not the other, as was
said above in the case of parents and children.
* i. e. they had gone or sent to Rome, in order to attack him.
^ Viz. about the plant and the ship, which he has already
apologized for as not quite appropriate.

'REFUTATION AND DEFENCE'

105

failing to recognize that where a

obscure and requires to be brought within
our understanding, not only do diverse but even
quite contradictory illustrations convey the meaning

as with stones,

subject

sought
(3)
is

is

for.

It

(Ihid., 23).

described

has been already said that

God

and the Son is

as the stream flowing forth from Him.

the Fountain of

all

good things

Word is " the effluence " of mind, and, to

human phraseology, is conveyed from the heart

For the
use

through the mouth,

by means
from the word

sion

of

i.

e.

the

mind that

finds expres-

the tongue, being differentiated

For the one having

what it was; but
the other being sent forth issues and is carried in
all directions
and thus each is in each, being
and they are one, being
different one from the other
two. And it was in this way that the Father and
the Son also were said to be one and in one another. ^
Each of the titles employed by me is indivisible
and inseparable from its neighbour. I spoke of the
Father, and before introducing the Son I implied
Him, too, in the Father. I introduced the Son
even if I had not already mentioned the Father He
would, of course, have been presupposed in the Son.
I added the Holy Spirit
but at the same time I
intimated both from Whom and through Whom ^
sent

it

in the heart.

forth remains

and

is still

^ i. e. in Scripture, e.g. in such passage as Wisd. vii.

25,
to which he refers in the next sentence.
2 Sc. in Dionysius's letter to Euphranor
cf. John x. 30,
xvii. II, 21, 22.
The extract on p. 106 below deals with the
same thought more fully. In both places Dionysius's language is based on Philo's discussion of the \070s eVSta^eros
and the AJ70S npotpopiKSs (the conceived and the expressed
word), de vita Mosis, p. 230, Cohn.
' i. e. from the Father and through the Son
Dionysius
seems to have derived this view of the Holy Spirit's Proces:

io6

ST.

DIONYSIUS OF ALEXANDRIA

He

came. But they are not aware that the Father

is not separated from the Son qua Father
for the
title (Father) is suggestive of such connexion (as Son
with Father) nor is the Son cut off from the Father
for the appellation " Father " denotes their common
bond. And the Spirit is the object of their dealings/
being incapable of desertion by either Him that sends,
or Him that conveys.
How then can I, who use
these titles, hold that They are wholly divided and
separated ? ^

For, as our mind overflows with

(4) (Ibid., 23).
speech ' of itself, as says the prophet " My heart
overfioweth with good speech," * and each is diverse
from the other, each occupying its proper place distinct from the other, the one dwelling and moving in
the heart and the other on the tongue and in the
:

mouth, and yet they are not entirely unconnected

nor deprived of one another the mind is not speechless, nor the speech mindless, but the mind produces
the speech, revealing itself thereby; and the speech
shows the mind, having been gendered therein; the
;

sion from his master, Origen, though he is thinking here

rather of the Mission of the Spirit into the Church and its
members than of the eternal and necessary relations of the
three Persons in the Holy Trinity to one another, as the
sentences that follow indicate.
^ Lit. in their hands
a striking expression which Athanasius borrows from Dionysius in his Exposition of the Faith.
* This is what Dionysius of Rome had imputed to our
Dionysius, though without the word " wholly " he would not
have altogether discarded the position.
"
^ ^^6yos is translated throughout this passage by " speech
it
refers
where
clause,
the
last
[i. e. uttered words), except in
"
to the Son Himself and where it must be rendered by " Word
"
"
full
of
the
part
is
only
speech
but obviously
as usual
The whole passage should be compared
meaning of \6yos
with the preceding extract.
* Ps. xliv. (xlv.) I
here R.V. translates Koyov ay a06v, "a
goodly matter/' in accordance with A.V.
:

mind
is

is,

REFUTATION AND DEFENCE'

as

it

107

were, the inlying speech and the speech

the issuing mind; the

mind

is

transferred into the

speech and the speech displays ^ the mind to the

hearers and thus the mind through the speech gains
a lodgment in the souls of those that hear, entering
together with the speech, and the mind is, as it were,
the father of the speech, having an independent
existence withal; and the speech is, as it were, the
son of the mind, being an impossibility prior to the
mind, yet brought into association with it from any
outside source, but springing from the mind; even
so the Father, who is the Almighty and Universal
Mind, has the Son, the Word as the Interpreter and
Messenger of Himself.
;

1 The word used

{iyKVK\e7v) suggests the scenic device of
the iyKVKXriiua, by which some kind of change of scene was
brought on to the stage in the Greek theatre
see Classical
:

Diet., s.v.

Additional Note to

p.

12.

Jerome (in his letter ad Evangelum) is responsible

for the assertion that Dionysius was the last who, in
accordance with the original custom of the Church
of Alexandria, was nominated as Bishop by his
fellow-presbyters there.
Subsequently the Bishop
was chosen (at least in theory) by the whole body
of the faithful in the diocese, as in other parts of
Christendom. Jerome's words do not seem to include
consecration also by a fresh laying of hands by the
presbytery, though Bishop Lightfoot (Philippians,
p. 231) inferred from certain other evidence of a not
very decisive kind that this was the case and that it
was rendered necessary at first by the Bishop of
Alexandria having had no other Bishops with him
Others hold that no fresh lajdng
in Egypt until 190.
at
all
had
on of hands
been considered necessary,
which is hardly probable. Mr. C. H. Turner {Cambridge Medieval History, vol. i.) has suggested that
Jerome was misled by Arians who had their own
interests to serve in making the assertion, while he
himself was too ready to credit it in his zeal to uphold
the presbyterate against the arrogant claims of the
Roman deacons at that time. The present writer
ventures to think that Jerome's statement, if correct,
refers only to nomination and that an episcopal
consecrator had been found elsewhere (e. g. in Africa
or Palestine or Syria) for the laying on of hands as
usual.

108

INDEX
Absolution, 43, 60 f.
iElia (Jerusalem), 52
iEmilianus, Governor of Pannonia,
14, 65
Prefect of Egypt, 16, 27, 46 f.
Alexander, Bishop of Jerusalem, 51
Bishop of Tyre, 52
a martyr, 38
Alexander Severus, Emperor, 12, 66
Alexandrians, letter to, 28, 70 ff.
Alogi referred to, 84
Ammon, a martyr, 40
Ammonarion, a martyr, 39
Antioch, Council of, 10, 51, 103
ApoUonia, a martyr, 36
Arabia, 10, 41, 52
Aristotle refened to, 28, 95
Arius, heresy of, 20, 56, 108
Ater, a martyr, 39
Athanasius, 9, 19 flf., 103 ft.

Baptism of heretics, 15, 26, 51 ff., 59

Basil, Bishop of Caesarea, 9, 22, 80
Basilides, letter to, 26, 29, 76 ff.
Benson, Archbishop, 14, 34, 51, 52, 55

Besas, a martyr, 38
Bethune-Baker, Dr., 22
Bithynia, Churches ofj 52

Cappadocia, Churches of, 52, 54

Catechetical School of Alexandria, 9,
10, II, 12, 32
Cemeteries, Christian, 17, 47
Cephro, 17, 46, 48 f.
Ceriuthus, heresy of, 85
Chaeremon, Bishop of Nilopolis. 41
a deacon, 46, 64
Chronicon Orientate, 9 ff.
Cilicia, Churches of, 52, 54
Colluthion, 17, 49
Communion, ritual of, 26, 60
reservation of species, 42 f.
Conon, letter to, 60 f.
Consistentes, 60
Copts (Egyptians), 10, 39, 66, 70, 73
Coracion, converted from heresy, 84
Cornelia Salonina, 14, 69
Comehus, Bishop of Rome, 15, 51
Cronion Eunous, a martyr, 38
Cyprian, Bishop of Carthage, 9, 11,
15, 55,

58

Damascus, John

of, 9, 75
of, 13

Decius, Persecution
65

f.,

39, 43,

Demetrianus, Bishop of Antioch, 32

Demetrius, Bishop of Alexandria, 11
Democritus quoted, 25, 28, 99
Dionysia, a martyr, 39
Dionysius, Bishop of Rome, 19 f.,
58 f., 103
Dionysius, church dedicated to St.,
31
Dioscorus, a presbyter, 64
a boy confessor, 39
Domitius and Didymus, letter to, 63 f
Duumviri, 63

Easter Letters, 28, 63 ff.

Ecclesiastes, Beginning of, 30
Ephesus and the two Johns, 89
Epicurus, 12, 23 ff., 91 ff.
Epimachus, a martjT:, 38
Euphranor, letter to, 56, 104, 105
Euripides referred to, 100
Eusebius, Eccl. Hist, of, 9, 22, 35
82 ff.
Prcepar. Evangelica of, 9, 34, 91
lOI f.
Exorcists, 66

ff.,

ff.,

Fabius, Bishop of Antioch, 12, 35

Fast before Easter, 76 ff.
Firmilianus, Bishop of Caesarea, 52. 54
Frumentarius, 13, 43

Gaius of Rome referred to, 84

Galatia, Churches of, 55
Gallienus, Emperor, 14, 17, 46, 68
Gallus, Emperor, 14, 65

Germanus,

letter to, 10, 14, 27, 43

ff.

Helenus, Bishop of Tarsus, 52

Heliodorus, Bishop of Laodicea, 52
Heracles, Bishop of Alexandria, 11,
12, 57, 59
Hermammon, letter to, 28, 65 ft".
Herodotus referred to, loi
Heron, a martyr, 39
Hesiod quoted, 28, 93, 98
Hierax, letter to, 73 ff.
Hippolytus, Canons of, 33
Homer quoted, 28, 75, 95, 100

109

no

INDEX

Iconium, Synod of, 15, 33, 38

Ingenuus, a martyr, 40
Ischyrion, a martyr, 40 f.
Isidore, a martyr, 39

Promises, treatise on
29, 82 ff.
Ptolemais, 55
Ptolemy, a martyr, 40

Jerome, 22, 30, 33, 108

Julian, a martyr, 38

Quinta, a martyr, 35

Macar, a martyr, 38
Macrianus, 16, 18, 27, 60, 64, 67, 68
Mareotis, Lake, 48, 63, 73
Marinus, Bishop of Tyre, 52
Marriage of clergy, 11, 41, 44
Mazabbanes, Bishop of ^lia, 52
Merciiria, a martyr, 39
Mesopotamia, Churches of, 52
Metras, a martyr, 35
Millenarian views, 82 fi.
Nature, treatise on, 12, 23

91

ff.

fi.

Nemesion, a martyr, 39
27, 29, 82

ff.

Nilopolis, 41

Novatian, schism

of,

15

23,

28,

Rationalis, office of, 16, 17, 67

Refutation and Defence, 21 f., loi
Refutation of Allegorists, 29, 82

Libya, 13, 19, 38, 46, 64

Nepos of Arsenoe,

the,

f.,

26, 27, 34,

50, 59

Origen and his pupils,

28 ff., 36, 51, 52, 86

11,

12,

13,

Paraetonium, 64
Paul of Samosata, heresy of, 23
Pentapolis, 18, 55, 76
" Perfect," applied to Christians, 64
71
Philemon, letter to, 11, 55, 56 ff.
Philip the Arabian, Emperor, 12, 13,
37, 66
Philo Judaeus, 105
Plato referred to, 95, loi
Pontus, Churches of, 52
Pope, title of, 57
Prayers for Emperor, 47
Procopius of Gaza 30

ff

Repentance, 59, 62
Rufinus, 22, 64
Sabaiia, 10

Sabelhus,

heresy

lOlff.
Sabinus, Prefect

of,

of

18

ff,,

27,

55,

Egypt,

13,

35

43, 50
Saracens, 41
Sarapion, case of, 26, 42 f.
Soldiers as Christians, 40, 63
Sophocles referred to, 100

Stephen, Bishop of Rome, 15, 34, 53,

54
Swete, Dr., 23, 78
Synnada, Synod of, 15, 55, 58
Syria, Churches of, 52
Taposiris, 13, 16, 44

Thelymidrus, Bishop of Laodicea, 52

Theoctistus, Bishop of Caesarea, 52
Theophilus, a martjTr, 40
Theotecnus, Bishop of Caesarea, 29
Thucydides quoted, 28, 71
Timotheus, a boy, 11, 44, 64
Trullo, Council in, 76, 78
Valerian, Emperor, 14, 16, 17, 47, 65

Westcott, Bishop, 23, 24, 78

Xystus
59

II,

Bishop of Rome,

19, 54

E.

Zenon, a martyr, 40

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is.

* The Liturgy of the Eighth

stitution,

commonly

3d.

Book of

called

the

By R. H. Cresswell. is. 6d.

The Pilgrimage of Etheria. By M.
*Bishop Sarapion's Prayer-Book.
is. 6d.
Wordsworth, D.D.

the Apostolic ConClementine Liturgy.

L. McClure.

By

the

(Other series in contemplation)

Rt.

Rev.

J.

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