Eusebius of Caesarea: Ecclesiastical History, Book VII
In this seventh book of the Church History, the great bishop of
Alexandria, Dionysius shall again assist us by his own words; relating
the several affairs of his time in the epistles which he has left. I will
begin with them.
When Decius had reigned not quite two years, he was slain with his
children, and Gallus succeeded him. At this time Origen died, being sixty-nine
years of age. Dionysius, writing to Hermammon, speaks as follows of Gallus:
So much concerning him.
Cornelius, having held the episcopate in the city of Rome about three
years, was succeeded by Lucius. He died in less than eight months, and transmitted his office to Stephen. Dionysius wrote to him the first of his letters on baptism, as no small
controversy had arisen as to whether those who had turned from any heresy should be purified by baptism. For the ancient custom prevailed in regard to such, that they should receive only the laying on of hands with prayers.
First of all, Cyprian, pastor of the parish of Carthage, maintained
that they should not be received except they had been purified from their
error by baptism. But Stephen considering it unnecessary to add any innovation
contrary to the tradition which had been held from the beginning, was very indignant at this.
Dionysius, therefore, having communicated with him extensively on this
question by letter, finally showed him that since the persecution had abated, the churches everywhere had rejected the novelty of Novatus, and were at peace among themselves. He writes as follows:
"But know now, my brethren, that all
the churches throughout the East and beyond, which formerly were divided, have
become united. And all the bishops everywhere are of one mind, and rejoice
greatly in the peace which has come beyond expectation. Thus Demetrianus in
Antioch, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre, Heliodorus in Laodicea, Helenus in Tarsus, and all the churches of Cilicia, Firmilianus,
and all Cappadocia. I have named only the more illustrious bishops, that I may
not make my epistle too long and my words too burdensome. And all Syria, and Arabia to which
you send help when needed, and whither you have just written, Mesopotamia, Pontus, Bithynia, and in short all
everywhere are rejoicing and glorifying God for the unanimity and brotherly love." Thus far Dionysius.
But Stephen, having filled his office two
years, was succeeded by Xystus. Dionysius wrote him a second epistle on baptism, in which he shows him at the
same time the opinion and judgment of Stephen and the other bishops, and speaks in this manner of
Stephen: "He therefore had written previously concerning Helenus and Firmilianus, and all those in Cilicia and
Cappadocia and Galatia and the neighboring nations, saying that he would not
commune with them for this same cause; namely, that they re-baptized heretics.
But consider the importance of the matter. For truly in the largest synods of the bishops, as I learn, decrees have been passed on this subject, that those coming over from heresies should be instructed, and then should be washed and cleansed from the filth of the old and impure leaven. And I wrote entreating him concerning all these things." Further on he says:
"I wrote also, at first in few words, recently in many, to our beloved
fellow-presbyters, Dionysius and Philemon, who formerly had held the
same opinion as Stephen, and had written to me on the same matters." So much
in regard to the above-mentioned controversy.
He refers also in the same letter to the heretical teachings of Sabellius, which were in his time becoming prominent, and says:
"For concerning the doctrine now agitated in Ptolemais of Pentapolis --
which is impious and marked by great blasphemy against the Almighty God, the
Father, and our Lord Jesus Christ, and contains much unbelief respecting his
Only Begotten Son and the first-born of every creature, the Word which became
man, and a want of perception of the Holy Spirit -- as there came to me
communications from both sides and brethren discussing the matter, I wrote
certain letters treating the subject as instructively as, by the help. of God,
I was able. Of these I send thee copies."
IN the third epistle on baptism which this same Dionysius wrote to
Philemon, the Roman presbyter, he relates the following:
"But I examined the works and traditions of the heretics, defiling my mind
for a little time with their abominable opinions, but receiving this benefit
from them, that I refuted them by myself, and detested them all the more. And
when a certain brother among the presbyters restrained me, fearing that I
should be carried away with the filth of their wickedness -- in which also, as I perceived, he spoke the truth, -- a vision sent from God came and strengthened me. And the word
which came to me commanded me, saying distinctly, 'Read everything which thou
canst take in hand, for thou art able to correct and prove all; and this
has been to thee from the beginning the cause of thy faith.' I received the
vision as agreeing with the apostolic word, which says to them that are
stronger, 'Be skillful money-changers.'" Then after saying some things concerning
all the heresies he adds: "I received this rule and ordinance from our blessed father, Heraclas. For those who
came over from heresies, although they had apostatized from the Church -- or
rather had not apostatized, but seemed to meet with them, yet were charged
with resorting to some false teacher -- when he, had expelled them from the
Church he did not receive them back, though they entreated for it, until they
had publicly reported all things which they had heard from their adversaries;
but then he received them without requiring of them another baptism. For
they had formerly received the Holy Spirit from him."
Again, after treating the question thoroughly, he adds: "I have learned
also that this is not a novel practice introduced in Africa alone, but that even
long ago in the times of the bishops before us this opinion has been adopted
in the most populous churches, and in synods of the brethren in Iconium and
Synnada, and by many others. To overturn their counsels and throw them
into strife and contention, I cannot endure. For it is said? 'Thou shalt
not remove thy neighbor's landmark, which thy fathers have set.'"
His fourth epistle on baptism was written to Dionysius of Rome,
who was then a presbyter, but not long after received the epis-copate of that
church. It is evident from what is stated of him by Dionysius of Alexandria,
that he also was a learned and admirable man. Among other things he writes to
him as follows concerning Novatus:
"FOR with good reason do we feel hatred toward Novatian, who has
sundered the Church and drawn some of the brethren into impiety and blasphemy,
and has introduced impious teaching concerning God, and has calumniated our
most compassionate Lord Jesus Christ as unmerciful. And besides all this he
rejects the holy baptism, and overturns the faith and confession which precede it, and entirely banishes from them the Holy Ghost, if indeed there was any hope that he would remain or return to them."
His fifth epistle was written to Xystus, bishop of Rome. In this, after saying
much against the heretics, he relates a certain occurrence of his time as follows:
"For truly, brother, I am in need of counsel,
and I ask thy judgment concerning a certain
matter which has come to me, fearing that
I may be in error. For one of the brethren that assemble, who has long been
considered a believer, and who, before my ordination, and I think before the
appointment of the blessed Heraclas, was a member of the
congregation, was present with those who were
recently baptized. And when he heard the
questions and answers, he came to me weeping,
and bewailing himself; and falling at my feet
he acknowledged and protested that the baptism with which he had been baptized
among the heretics was not of this character, nor in
any respect like this, because it was full of
impiety and blasphemy. And he said that
his soul was now pierced with sorrow, and
that he had not confidence to lift his eyes to
God, because he had set out from those impious words and deeds. And on this
account he
besought that he might receive this most perfect purification, and reception
and grace.
But I did not dare to do this; and said
that his long communion was sufficient for
this. For I should not dare to renew from the
beginning one who had heard the giving of
thanks and joined in repeating the Amen; who
had stood by the table and had stretched forth
his hands to receive the blessed food; and who
had received it, and partaken for a long while
of the body and blood of our Lord Jesus Christ.
But I exhorted him to be of good courage, and
to approach the partaking of the saints with
firm faith and good hope. But he does not
cease lamenting, and he shudders to approach the table, and scarcely, though
entreated, does he dare to be present at the prayers."
Besides these there is also extant another
epistle of the same man on baptism, addressed by him and his parish to Xystus and the church at Rome. In this he considers the question then agitated with extended argument. And there is extant yet another after these, addressed to Dionysius of Rome, concerning Lucian. So much with reference to these.
GALLUS and the other rulers, having held the government less than two years, were overthrown, and Valerian, with his son Gallienus, received the empire. The circumstances which Dionysius relates of him we may
learn from his epistle to Hermammon, in which he gives the following
account:
"And in like manner it is revealed to John; 'For there was given to him,'
he says, 'a mouth speaking great things and blasphemy; and there was given
unto him authority and forty and two months.' It is wonderful that both of
these things occurred under Valerian; and it is the more remarkable in this
case when we consider his previous conduct, for he had been mild and friendly
toward the men of God, for none of the emperors before him had treated them so
kindly and favorably; and not even those who were said openly to be Christians received them with such manifest hospitality and friendliness as he did at
the beginning of his reign. For his entire house was filled with
pious persons and was a church of God.
But the teacher and ruler of the synagogue
of the Magi from Egypt persuaded him to
change his course, urging him to slay and persecute pure and holy men because they opposed and hindered the corrupt and abominable incantations. For
there are and there were men who, being present and being seen, though they
only breathed and spoke, were able to scatter the counsels of the sinful
demons. And he induced him to practice initiations and abominable sorceries
and to offer unacceptable sacrifices; to slay innumerable children and to
sacrifice the offspring of unhappy fathers; to divide the bowels of new-born
babes and to mutilate and cut to pieces the creatures of God, as if by suck
practices they could attain happiness."
He adds to this the following: "Splendid indeed were the thank-offerings
which Macrianus brought them for the empire which was the object of his
hopes. He is said to have been formerly the emperor's general finance minister; yet he did nothing praiseworthy or of general benefit, but fell under
the prophetic saying, 'Woe unto those who prophesy from their own heart and do not consider
the general good.' For he did not perceive
the general Providence, nor did he look for the
judgment of Him who is before all, and through
all, and over all. Wherefore he became an enemy of his Catholic Church,
and alienated and estranged himself from the compassion of
God, and fled as far as possible from his salvation. In this he showed the
truth of his own name"
And again, farther on he says: "For Valerian, being instigated to such
acts by this
man, was given over to insults and reproaches, according to what was said by
Isaiah: 'They have chosen their own ways and their abominations in which their
soul delighted; I also will choose their delusions and will render unto
them their sins.' But this man madly
desired the kingdom though unworthy of it,
and being unable to put the royal garment on his crippled body, set forward
his two sons to bear their father's sins. For concerning them the
declaration which God spoke was plain, 'Visiting the iniquities of the fathers
upon the children unto the third and fourth generation of them that hate
me.' For heaping
on the heads of his sons his own evil desires,
in which he had met with success, he wiped off upon them his own
wickedness and hatred toward God."
Dionysius relates these things concerning Valerian.
But as regards the persecution which
prevailed so fiercely in his reign, and the
sufferings which Dionysius with others endured on account of piety toward the
God of the universe, his own words shall show, which he wrote in answer to
Germanus, a contemporary bishop who was endeavoring to slander him. His
statement is as follows:
"Truly I am in danger of falling into great folly and stupidity through
being forced to relate the wonderful providence of God toward us. But since it
is said that 'it is good to keep close the secret of a king, but it is
honorable to reveal the works of God,' I will join issue with the violence
of Germanus.
I went not alone to Aemilianus; but my fellow-presbyter, Maximus, and the deacons Faustus, Eusebius, and
Chaeremon, and a brother who was present from Rome,
went with me. But Aemilianus did not at
first say to me: 'Hold no assemblies;'
for this was superfluous to him, and the last thing to one who was seeking to
accomplish the first. For he was not concerned about our assembling, but that
we ourselves should not be Christians. And he commanded me to give this up;
supposing if I turned from it, the
others also would follow me. But I answered him, neither unsuitably nor in
many words: 'We must obey God rather than men.' And I testified openly that I
worshiped the one only God, and no other; and that I would not turn from this
nor would I ever cease to be a Christian. Thereupon he commanded us to go to a
village near the desert, called Cephro.
But listen to the very words which were
spoken on both sides, as they were recorded:
"Dionysius, Faustus, Maximus, Marcellus, and Chaeremon being arraigned, Aemilianus the prefect said: 'I have reasoned verbally with you concerning the clemency which our rulers have shown to you; for they have given you the opportunity to save yourselves, if you will turn to that which is according to nature, and worship the gods that
preserve their empire, and forget those that are contrary to nature. What then do you say to this? For
I do not think that you will be ungrateful for their kindness,
since they would turn you to
a better course.' Dionysius replied: 'Not
all people worship all gods; but each one
those whom he approves. We therefore reverence and worship the one God, the
Maker of all; who hath given the empire to the divinely favored and august
Valerian and Gallienus; and we pray to him continually for their empire 9,
that it may remain unshaken.' Aemilianus, the prefect, said to them: 'But who
forbids you to worship him, if he is a god, together with those who are gods
by nature. For ye have been commanded to reverence the gods,
and the gods whom all know.' Dionysius
answered: 'We worship no other.' Aemilianus, the prefect, said to them: 'I
see that
you are at once ungrateful, and insensible to the kindness of our sovereigns.
Wherefore ye shall not remain in this city. But ye shall be sent into the
regions of Libya, to a place called Cephro. For I have chosen this place at
the command of our sovereigns, and it shall by no means be permitted you or
any others, either to hold assemblies, or to enter into the so-called
cemeteries. But if any one shall be
seen without the place which I have commanded, or be found in any assembly,
he will bring peril on himself. For suitable punishment shall not fail. Go,
therefore where ye have been ordered.'
"And he hastened me away, though I was sick, not granting even a day's
respite. What opportunity then did I have, either to hold assemblies, or not
to hold them?"
Farther on he says: "But through the
help of the Lord we did not give up the
open assembly. But I called together the more diligently those who were in the
city, as if I were with them; being, so to speak, 'absent in body but
present in spirit.' But in Cephro a large church gathered with us of the
brethren that followed us from the city, and those that joined us from Egypt;
and there 'God opened unto us a door for the Word.' At
first we were persecuted and stoned; but
afterwards not a few of the heathen forsook the idols and turned to God. For
until this time they had not heard the Word, since it was then first sown by
us. And as if God had
brought us to them for this purpose, when
we had performed this ministry he transferred us to another place. For
Aemilianus, as it appeared, desired to transport us to rougher and more
Libyan-like places; so he commanded them to assemble from all quarters in
Mareotis, and assigned to them different villages throughout the country.
But he ordered us to be placed nearer the highway that we might be seized
first. For evidently he arranged and prepared matters so that whenever he
wished to seize us he could take all of us without difficulty. When I was
first ordered to go to Cephro I did not know where the place was, and had
scarcely ever heard the name; yet I went readily and cheerfully. But when I
was told that I was to remove to the district of Colluthion, those
who were present know how I was affected.
For here I will accuse myself. At first I was
grieved and greatly disturbed; for though
these places were better known and more familiar to us, yet the country was
said to be destitute of brethren and of men of character, and to be
exposed to the annoyances of travelers and
incursions of robbers. But I was comforted
when the brethren reminded me that it was
nearer the city, and that while Cephro afforded us much intercourse with the
brethren from Egypt, so that we were able to extend the Church more widely, as
this place was nearer the city we should enjoy more frequently the sight of
those who were truly beloved and most closely related and dearest to us. For
they would come and remain, and special meetings could be held, as in the
more remote suburbs. And thus it turned out."
After other matters he writes again as follows of the
things which happened to him
"Germanus indeed boasts of many confessions. He can speak forsooth of many
adversities which he himself has endured. But is he able to reckon up as many
as we can, of sentences, confiscations, proscriptions, plundering of goods,
loss of dignities, contempt of worldly glory, disregard for the flatteries of
governors and of councilors, and patient endurance of the threats of
opponents, of outcries, of perils and persecutions, and wandering and
distress, and all kinds of tribulation, such as came upon me under Decius and
Sabinus, and such as continue even now under Aemilianus? But where has
Germanus been seen? And what
account is there of him? But I turn from
this great folly into which I am falling on
account of Germanus. And for the same reason I desist from giving to the
brethren who know it
an account of everything which took place."'
The same writer also in the epistle to! Domitius and Didymus mentions some
particulars of the persecution as follows: "As our people are many and unknown
to you, it would be superfluous to give their names; but understand that men
and women, young and old, maidens and matrons, soldiers and civilians, of
every race and age, some by scourging and fire, others by the sword, have
conquered in
the strife and received their crowns. But in the case of some a very long
time was
not sufficient to make them appear acceptable
to the Lord; as, indeed, it seems also in my
own case, that sufficient time has not yet elapsed.
Wherefore he has retained me for the time which
he knows to be fitting, saying, 'In an acceptable
time have I heard thee, and in a day of
salvation have I helped thee.' For as you
have inquired of our affairs and desire us to
tell you how we are situated, you have heard fully that when we -- that is,
myself and Gaius and Faustus and Peter and Paul -- were led away as
prisoners by a centurion and magistrates, with their soldiers and servants,
certain persons from Mareotis came and dragged us away by force,
as we were unwilling to follow them. But
now I and Gaius and Peter are alone, deprived of the other brethren, and shut
up in a desert and dry place in Libya, three days' journey from Paraetonium."
He says farther on: "The presbyters, Maximus, Dioscorus, Demetrius, and Lucius concealed themselves in the city, and visited the brethren secretly; for Faustinus and Aquila, who are more prominent in
the world, are wandering in Egypt. But the deacons, Faustus, Eusebius, and
Chaeremon, have survived those who died in the pestilence. Eusebius is
one whom God has strengthened. and endowed from the first to fulfill
energetically the ministrations for the imprisoned confessors, and to attend
to the dangerous task of preparing for burial the bodies of the perfected and
blessed martyrs. For as I have said before, unto the present time the governor continues to put to death in a cruel manner those who are brought to trial. And he destroys some with tortures, and
wastes others away with imprisonment and bonds; and he suffers no one to go
near them, and investigates whether any one does so. Nevertheless God gives
relief to the afflicted through the zeal and persistence of the brethren."
Thus far Dionysius. But it should be
known that Eusebius, whom he calls a deacon, shortly afterward became bishop
of the church of Laodicea in Syria; and Maximus, of whom he speaks as
being then a presbyter, succeeded Dionysius himself as bishop of Alexandria. But the Faustus who was with him, and who at that time was distinguished
for his confession, was preserved until the persecution in our day, when
being very old and full of days, he closed his life by martyrdom, being
beheaded. But such are the things which happened at that time to Dionysius.
During the above-mentioned persecution under Valerian, three men in
Caesarea in Palestine, being conspicuous in their confession of Christ, were
adorned with divine martyrdom, becoming food for wild beasts. One of them was
called Priscus, another Malchus, and the name of the third was Alexander. They say that these men, who lived in the country, acted at first in a cowardly manner, as if they were careless and thoughtless. For when the
opportunity was given to those who longed for the prize with heavenly desire,
they treated it lightly, lest they should seize the Crown of martyrdom
prematurely. But having deliberated on the matter, they hastened to Caesarea,
and went before the judge and met the end we have mentioned. They relate that
besides these, in the same persecution and the same city, a certain woman
endured a similar conflict. But it is reported that she belonged to the sect
of Marcion.
SHORTLY after this Valerian was reduced to slavery by the barbarians, and his son
having become sole ruler, conducted the government more prudently. He
immediately restrained the persecution against us by public
proclamations, and directed the bishops to perform in freedom their customary duties, in a
rescript which ran as follows:
"The Emperor Caesar Publius Licinius 2.
Gallienus, Pius, Felix, Augustus, to Dionysius, Pinnas, Demetrius, and
the other bishops. I have ordered the bounty of my gift to be declared through
all the world, that they may depart from the places of religious worship. And for this purpose you may use this copy of my rescript, that no one may
molest you. And this which you are now enabled lawfully to do, has already for
a long time been conceded by me. Therefore Aurelius Cyrenius, who is
the chief administrator of affairs, will observe this ordinance which I
have given."
I have given this in a translation from the Latin, that it may be more readily
understood. Another decree of his is extant addressed to other bishops,
permitting them to take possession again of the so-called cemeteries.
At that time Xystus was still presiding over the church of Rome, and
Demetrianus, successor of Fabius, over the church of Antioch, and Firmilianus over that of Caesarea in Cappadocia; and besides these, Gregory and his brother Athenodorus, friends of Origen, were presiding
over the churches in Pontus; and Theoctistus of Caesarea in Palestine having died, Domnus received the episcopate there. He held it but a short time, and Theotecnus, our contemporary, succeeded him. He also was a
member of Origen's school. But in Jerusalem, after the death of Mazabanes, Hymenaeus, who has been celebrated among us for a great many years, succeeded to his seat.
At this time, when the peace of the churches had been everywhere restored,
Marinus in Caesarea in Palestine, who was honored for his military deeds, and
illustrious by
virtue of family and wealth, was beheaded for
his testimony to Christ, on the following
account. The vine-branch is a certain
mark of honor among the Romans, and
those who obtain it become, they say, centurions. A place being vacated, the
order of succession called Marinus to this position. But when he was about to
receive the honor, another person came before the tribunal and claimed that it
was not legal, according to the ancient laws, for him to receive the Roman
dignity, as he was a Christian and did not sacrifice to the emperors; but that
the office belonged rather to him.
Thereupon the judge, whose name was Achaeus, being disturbed, first
asked what opinion Marinus held. And when he perceived that he continually
confessed himself a Christian, he gave him three hours for reflection.
When he came out from the tribunal, Theotecnus, the bishop there, took
him aside and conversed with him, and taking his hand led him into the church. And
standing with him within, in the sanctuary, he raised his cloak a little, and
pointed to the sword that hung by his side; and at the same time he placed
before him the Scripture of the divine Gospels, and told him to choose which
of the two he wished. And without hesitation he reached forth his right hand,
and took the divine Scripture. "Hold fast then," says Theotecnus to him, "hold
fast to God, and strengthened by him mayest thou obtain what thou hast chosen,
and go in peace." Immediately on his return the herald cried out calling him to the tribunal,
for the appointed time was already completed. And standing before the
tribunal, and manifesting greater zeal for the faith, immediately, as he was,
he was led away and finished his course by death.
Asturius also is commemorated on account of his pious boldness in
connection with this affair. He was a Roman of senatorial rank, and in favor
with the emperors, and well known to all on account of his noble birth and
wealth. Being present at the martyr's death, he took his body away on his
shoulder, and arraying him in a splendid and costly garment, prepared him for
the grave in a magnificent manner, and gave him fitting burial. The
friends of this man, that remain to our day, relate many other facts,
concerning him.
AMONG these is also the following wonder. At Caesarea Philippi, which the
Phoenicians call Paneas, springs are shown at the foot of the Mountain
Panius, out of which the Jordan flows. They say that on a certain feast day, a
victim was thrown in, and that through the power of the demon it
marvelously disappeared and that which happened was a famous wonder to those
who were present. Astyrius was once there when these things were done, and
seeing the multitude astonished at the affair, he pitied their delusion; and
looking up to heaven he supplicated the God over all through Christ, that he
would rebuke the demon who deceived the people, and bring the men's delusion
to an end. And they say that when he had prayed thus, immediately the
sacrifice floated on the surface of the fountain. And thus the miracle
departed; and no wonder was ever afterward performed at the place.
SINCE I have mentioned this city I do not think it proper to omit an account
which is worthy of record for posterity. For they say that the woman with an
issue of blood, who, as we learn from the sacred Gospel, received from our
Saviour deliverance from her affliction, came from this place, and that her
house is shown in the city, and that remarkable memorials of the kindness of
the Saviour to her remain there. For there stands upon an elevated stone, by the gates of her
house, a brazen image of a woman kneeling, with her hands stretched out, as if
she were praying. Opposite this is another upright image of a man, made of the
same material, clothed decently in a double cloak, and extending his hand
toward the woman. At his feet, beside the statue itself, is a certain
strange plant, which climbs up to the hem of the brazen cloak, and is a remedy
for all kinds of diseases.
They say that this statue is an image of Jesus. It has remained to our day, so that we ourselves also saw it when we were staying in the city. Nor is it strange that those of the Gentiles who, of old, were benefited
by our Saviour, should have done such things, since we have learned also that
the likenesses of his apostles Paul and Peter, and of Christ himself, are
preserved in paintings, the ancients being accustomed, as it is likely,
according to a habit of the Gentiles, to pay this kind of honor
indiscriminately to those regarded by them as deliverers.
THE chair of James, who first received the episcopate of the church at
Jerusalem from the Saviour himself and the apostles, and who, as the
divine records show, was called a brother of Christ, has been preserved
until now, the brethren who have followed him in succession there
exhibiting clearly to all the reverence which both those of old times and
those of our own day maintained and do maintain for holy men on account of
their piety. So much as to this matter.
DIONYSIUS, besides his epistles already mentioned, wrote at that time also his extant Festal Epistles, in which he uses words of panegyric respecting the passover feast. He addressed one of these to Flavius, and
another to Domitius and Didymus, in which he sets forth a canon of eight
years, maintaining that it is not proper to observe the paschal feast
until after the vernal equinox. Besides these he sent another epistle to his
fellow-presbyters in Alexandria, as well as various others to different
persons while the persecution was still prevailing.
PEACE had but just been restored when he returned to Alexandria; but
as sedition and war broke out again, rendering it impossible if or him to
oversee all the brethren, separated in different places by the insurrection,
at the feast of the passover, as if he were still an exile from Alexandria, he
addressed them again by letter. And in another festal epistle written
later to Hierax, a bishop in Egypt, he mentions the sedition then
prevailing in Alexandria, as follows:
"What wonder is it that it is difficult for me to communicate by letters
with those who live far away, when it is beyond my power even to reason with
myself, or to take counsel for my own life? Truly I need to send letters to
those who are as my own bowels, dwelling in one home, and brethren of one
soul, and citizens of the same church; but how to send them I cannot tell. For
it would be easier for one to go, not only beyond the limits of the province,
but even from the East to the West, than from Alexandria to Alexandria itself.
For the very heart of the city is more intricate and impassable than that
great and
trackless desert which Israel traversed for two generations. And our smooth
and waveless harbors have become like the sea, divided and walled up, through
which Israel drove and in whose highway the Egyptians were overwhelmed. For
often from the slaughters there committed they appear like the Red Sea. And
the river which flows by the city has sometimes seemed drier than the waterless desert, and more parched than that in which Israel, as they passed through it, so suffered for thirst,
that they cried out against Moses, and the water flowed for them
from the steep rock, through him who alone doeth wonders. Again it has
overflowed so greatly as to flood all the surrounding country, and the roads
and the fields; threatening to bring back the deluge of water that occurred in
the days of Noah. And it flows along, polluted always with blood and slaughter
and drownings, as it became for Pharaoh through the agency of Moses, when he
changed it into blood, and it stank. And what other water could purify the
water which purifies everything? How could the ocean, so great and impassable
for men, if poured into it, cleanse this bitter sea? Or how could the great
river which flowed out of Eden, if it
poured the four heads into which it is divided into the one of
Geon, wash away this pollution? Or when can the air poisoned by these
noxious exhalations become pure? For such vapors arise from the earth, and
winds from the sea, and breezes from the river, and
mists from the harbors, that the dews are, as it were, discharges
from dead bodies putrefying in all the elements around us. Yet men wonder and
cannot understand whence these
continuous pestilences; whence these severe
sicknesses; whence these deadly diseases of all
kinds; whence this various and vast human
destruction; why this great city no longer contains as many inhabitants, from
tender infants
to those most advanced in life, as it formerly
contained of those whom it called hearty old
men. But the men from forty to seventy years
of age were then so much more numerous that
their number cannot now be filled out, even
when those from fourteen to eighty years are
enrolled and registered for the public allowance of food. And the
youngest in appearance have become, as it were, of equal age
with those who formerly were the oldest. But
though they see the race of men thus constantly
diminishing and wasting away, and though their complete destruction is
increasing and advancing, they do not tremble."
AFTER these events a pestilential disease
followed the war, and at the approach of
the feast he wrote again to the brethren, describing the sufferings consequent
upon this calamity.
"To other men the present might not seem to be a suitable time for a
festival. Nor indeed is this or any other time suitable for them; neither
sorrowful times, nor even such as might be thought especially cheerful. Now, indeed, everything is tears and every one is mourning, and wailings
resound daily through the city because of the multitude of the
dead and dying. For as it was written of
the firstborn of the Egyptians, so now 'there
has arisen a great cry, for there is not a house
where there is not one dead.' And would that this were all! For many terrible things
have happened already. First, they drove
us out; and when alone, and persecuted, and put to death by all, even then we
kept the feast. And every place of affliction was to us a place of festival:
field, desert, ship, inn, prison; but the perfected martyrs kept the most
joyous
festival of all, feasting in heaven. After these
things war and famine followed, which we
endured in common with the heathen. But we
bore alone those things with which they afflicted
us, and at the same time we experienced also
the effects of what they inflicted upon and suffered from one another; and
again, we rejoiced
in the peace of Christ, which he gave to us
alone.
"But after both we and they had enjoyed
a very brief season of rest this pestilence
assailed us; to them more dreadful than any dread, and more intolerable than
any other calamity; and, as one of their own writers has said, the only thing
which prevails over all hope.
But to us this was not so, but no less than the other things was it an
exercise and probation. For it did not keep aloof even from us,
but the heathen it assailed more severely." Farther on he adds:
"The most of our brethren were unsparing in their exceeding love and
brotherly kindness. They held fast to each other and visited the sick
fearlessly, and ministered to them continually, serving them in Christ. And
they died with them most joyfully, taking the affliction of others, and
drawing the sickness from their neighbors to themselves and willingly
receiving their pains. And many who cared for the sick and gave strength to
others died themselves having transferred to themselves their death. And the
popular saying which always seems a mere expression of courtesy, they then
made real in action, taking their departure as the others' 'offscouring.'
"Truly the best of our brethren departed
from life in this manner, including some
presbyters and deacons and those of the people who had the highest reputation;
so that this form of death, through the great piety and strong faith it
exhibited, seemed to lack nothing of martyrdom. And they took the bodies of
the saints in their open hands and in their bosoms, and closed their eyes and
their mouths; and they bore them away on their shoulders and laid them out;
and they clung to them and embraced them; and they prepared them suitably with
washings and garments. And after a little they received like treatment
themselves, for the survivors were continually following those who had gone
before them.
"But with the heathen everything was quite
otherwise. They deserted those who began
to be sick, and fled from their dearest friends.
And they cast them out into the streets when
they were half dead, and left the dead like refuse,
unburied. They shunned any participation or
fellowship with death; which yet, with all
their precautions, it was not easy for them to
escape."
After this epistle, when peace had been
restored to the city, he wrote another festal letter to the brethren in
Egypt, and again several others besides this. And there is also
a certain one extant On the Sabbath, and another On Exercise. Moreover, he
wrote again an epistle to Hermammon and the brethren in Egypt, describing
at length the wickedness of Decius and his successors, and mentioning the
peace under Gallienus.
BUT there is nothing like hearing his own words, which are as follows:
"Then he, having betrayed one of the emperors that preceded him, and
made war on the other, perished with his whole family speedily and
utterly. But Gallienus was proclaimed and universally acknowledged at once an
old emperor and a new, being before them and
continuing after them. For according to the word spoken by the prophet
Isaiah, 'Behold the things from the beginning have come to pass, and new
things shall now arise.' For as a cloud passing over the sun's rays and
obscuring them for a little time hides it and appears in its place; but when
the cloud has passed by or is dissipated, the sun which had risen before
appears again; so Macrianus who put himself forward and approached the
existing empire of Gallienus, is not, since he never
was. But the other is just as he was. And his kingdom, as if it had cast
aside old age, and had been purified from the former wickedness, now blossoms
out more vigorously, and is seen and heard farther, and extends in all
directions."
He then indicates the time at which he wrote this in the following
words: "It occurs to me again to review the days of
the imperial years. For I perceive that those most impious men, though they
have been famous, yet in a short time have become nameless. But the holier and
more godly prince, having passed the seventh year, is now completing the ninth, in which we shall
keep the feast."
BESIDES all these the two books on the Promises were prepared by him.
The occasion of these was Nepos, a bishop in Egypt,
who taught that the promises to the holy men
in the Divine Scriptures should be understood
in a more Jewish manner, and that there would
be a certain millennium of bodily luxury
upon this earth. As he thought that he
could establish his private opinion by the
Revelation of John, he wrote a book on this
subject, entitled Refutation of Allegorists. Dionysius opposes this in his books on the Promises. In the first he gives his own opinion of the dogma; and in the second he treats of the Revelation of John,
and mentioning Nepos at the beginning, writes of him in this manner:
"But since they bring forward a certain
work of Nepos, on which they rely confidently, as if it proved beyond dispute
that there will be a reign of Christ upon earth, I confess that in many
other respects I approve and love Nepos, for his faith and industry and
diligence in the Scriptures, and for his extensive psalmody, with which
many of the brethren are still delighted; and I hold him in the more reverence
because he has gone to rest before us. But the truth should be loved and
honored most of all. And while we should praise and approve un-grudgingly what
is said aright, we ought to examine and correct what does not seem to
have been written soundly. Were he present to state his opinion orally, mere
unwritten discussion, persuading and reconciling those who are opposed by
question and answer, would be sufficient. But as some think his work very
plausible, and as certain teachers regard the law and prophets as of no
consequence, and do not follow the Gospels, and treat lightly the apostolic
epistles, while they make promises as to the teaching of this work as if
it were some great hidden mystery, and do not permit our simpler brethren to
have any sublime and lofty thoughts concerning the glorious and truly divine
appearing of our Lord, and our resurrection from the dead, and our being
gathered together unto him, and made like him, but on the contrary lead them
to hope for small and mortal things in the kingdom of God, and for things such
as exist now -- since this is the case, it is necessary that we should dispute
with our brother
Nepos as if he were present." Farther on he
says:
"When I was in the district of Arsinoe, where, as you know, this doctrine has prevailed for a long time, so that schisms and apostasies of entire churches have resulted, I called together the presbyters and teachers of the brethren in the villages -- such brethren as wished being also present -- and I exhorted them to make a public examination of this question. Accordingly when they brought me this book, as if it were a
weapon and fortress impregnable, sitting with them from morning till evening
for three successive days, I endeavored to correct what was written in
it. And I rejoiced over the constancy,
sincerity, docility, and intelligence of the
brethren, as we considered in order and with moderation the questions and the
difficulties and the points of agreement. And we abstained from defending in
every manner and contentiously the opinions which we had once held, unless
they appeared to be correct. Nor did we evade objections, but we endeavored as
far as possible to hold to and confirm the things which lay before us, and if
the reason given satisfied us, we were not ashamed to change our opinions and
agree with others; but on the contrary, conscientiously and sincerely, and
with hearts laid open before God, we accepted whatever was established by the
proofs and teachings of the Holy Scriptures. And finally the author and mover
of this teaching, who was called Coracion, in the hearing of all the
brethren that were present, acknowledged and testified to us that he would no
longer hold this opinion, nor discuss it, nor mention nor teach it, as he was
fully convinced by the arguments against it. And some of the other brethren
expressed their gratification at the conference, and at the spirit of
conciliation and harmony which all had manifested."
Afterward he speaks in this manner of
the Apocalypse of John. "Some before us have set aside and rejected the book
altogether, criticising it chapter by chapter, and pronouncing it without
sense or
argument, and maintaining that the title is fraudulent. For they say
that it is not the
work of John, nor is it a revelation, because
it is covered thickly and densely by a vail of
obscurity. And they affirm that none of the
apostles, rend none of the saints, nor any one in
the Church is its author, but that Cerinthus, who
founded the sect which was called after him the
Cerinthian, desiring reputable authority for
his fiction, prefixed the name. For the doctrine which he taught was this:
that the
kingdom of Christ will be an earthly one. And as he was himself devoted to
the pleasures of the body and altogether sensual in his nature, he dreamed
that that kingdom would consist in those things which he desired, namely, in
the delights of the belly and of sexual passion; that is to say, in eating and
drinking and marrying, and in festivals and sacrifices and the slaying of
victims, under the guise of which he thought he could indulge his appetites
with a better grace.
"But I could not venture to reject the
book, as many brethren hold it in high esteem. But I suppose that it is beyond
my comprehension, and that there is a certain concealed and more wonderful
meaning in every part. For if I do not understand I suspect that a deeper
sense lies beneath the words.
I do not measure and judge them by my
own reason, but leaving the more to faith I
regard them as too high for me to grasp. And I do not reject what I cannot
comprehend, but rather wonder because I do not understand it."
After this he examines the entire Book
of Revelation, and having proved that it is
impossible to understand it according to the literal sense, proceeds as
follows:
"Having finished all the prophecy, so to speak, the prophet pronounces
those blessed who shall observe it, and also himself. For he says, 'Blessed is
he that keepeth the words of the prophecy of this book, and I, John,
who saw and heard these things.' Therefore that he was called John, and that this
book is the work of one John, I do not deny. And I agree also that it is the
work of a holy and inspired man. But I cannot readily admit that he was the
apostle, the son of Zebedee, the brother of James, by whom the Gospel of John
and the Catholic Epistle were written.
For I judge from the character of both,
and the forms of expression, and the entire
execution of the book, that it is not his. For
the evangelist nowhere gives his name, or proclaims himself, either in the Gospel or Epistle." Farther on he adds:
"But John never speaks as if referring to himself, or as if referring to
another person. But the author of the Apocalypse introduces himself at the
very beginning: 'The Revelation of Jesus Christ, which he gave him to show
unto his servants quickly; and he sent and signified it by his angel unto his
servant John, who bare witness of the word of God and of his testimony, even
of all things that he saw."
Then he writes also an epistle: 'John to
the seven churches which are in Asia, grace
be with you, and peace.' But the evangelist did not prefix his name even
to the Catholic Epistle; but without introduction he begins with the mystery
of the divine revelation itself: 'That which was from the beginning, which we
have heard, which we have seen with our eyes.' For because of such a
revelation the Lord also blessed Peter, saying, 'Blessed art thou, Simon
Bar-Jonah, for flesh and blood hath not revealed it unto thee, but my heavenly
Father.' But neither in the reputed second or third epistle of John,
though they are very short, does the name John appear; but there is written the anonymous
phrase, 'the eider.' But this author did not consider it sufficient to
give his name once and to proceed with his work; but he takes it up again: 'I,
John, who also am your brother and companion in tribulation, and in the
kingdom and in the patience of Jesus Christ, was in the isle that is called
Patmos for the Word of God and the testimony of Jesus.' And toward the
close he speaks thus: 'Blessed is he that keepeth the words of the prophecy of
this book, and I, John, who saw and heard these things.'
"But that he who wrote these things was
called John must be believed, as he says it;
but who he was does not appear. For he did not say, as often in the Gospel,
that he was the beloved disciple of the Lord, or the one who lay on his
breast, or the brother of James, or
the eyewitness and hearer of the Lord. For he would have spoken of
these things
if he had wished to show himself plainly. But he says none of them; but speaks
of himself as our brother and companion, and a witness of Jesus, and blessed
because he had
seen and heard the revelations. But I am
of the opinion that there were many with
the same name as the apostle John, who, on account of their love for him, and
because they admired and emulated him, and desired to be loved by the Lord as
he was, took to themselves the same surname, as many of the children
of the faithful are called Paul or Peter. For
example, there is also another John, surnamed Mark, mentioned in the Acts of
the Apostles, whom Barnabas and Paul took with them; of whom also it is
said, 'And they had also John as their attendant.' But that it is he who
wrote this, I would not say. For it
not written that he went with them into Asia, but, 'Now when Paul and his
company set sail from Paphos, they came to Perga in Pamphylia
and John departing from them returned to Jerusalem.' But I think that he was some
other one of those in Asia; as they say that there are two monuments in Ephesus, each bearing the name of John.
"And from the ideas, and from the words and their arrangement, it may be
reasonably conjectured that this one is different from that one. For the
Gospel and Epistle agree with each other and begin in the same manner. The one
says, 'In the beginning was the Word'; the other, 'That which was from
the beginning.' The one: 'And the Word was made flesh and dwelt among us,
and we beheld his glory, the glory as of the only begotten of the Father'; the other says the same things slightly altered: 'Which we have heard, which we have seen with our eyes; which we have looked upon and our hands have handled of the Word of life -- and the life was manifested.' For he
introduces these things
at the beginning, maintaining them, as is
evident from what follows, in opposition to those who said that the Lord had
not come in the flesh. Wherefore also he carefully adds, 'And we have seen and
bear witness, and declare unto you the eternal life which was with the Father
and was manifested unto us. That which we have seen and heard declare we unto
you also.' He holds to this and does not digress from his subject, but
discusses everything under the same heads and names
some of which we will briefly mention. Any
one who examines carefully will find the
phrases, 'the life,' 'the light,' 'turning from darkness,' frequently
occurring in both; also continually, 'truth,' 'grace,' 'joy,' 'the flesh and
blood of the Lord,' 'the judgment,' 'the forgiveness of sins,' 'the love of
God toward us,' the 'commandment that we love one another,' that we should'
keep all the commandments'; the 'conviction of the world, of the Devil, of
AntiChrist,' the 'promise of the Holy Spirit,' the 'adoption of God,' the
'faith continually required of us,' 'the Father and the Son,' occur
everywhere. In fact, it is plainly to be seen that one and the
same character marks the Gospel and the Epistle throughout. But the Apocalypse
is different from these writings and foreign to them; not touching, nor in
the least bordering upon them; almost, so to speak, without even a
syllable in common with them. Nay more, the Epistle -- for I pass by the Gospel
-- does not mention nor does it contain any intimation of the Apocalypse, nor
does the Apocalypse of the Epistle. But Paul, in his epistles, gives some
indication of his revelations, though he has not written them out
by themselves.
"Moreover, it can also be shown that the, diction of the Gospel and
Epistle differs from that of the Apocalypse. For they were written not only
without error as regards the Greek language, but also with elegance in their
expression, in their reasonings, and in their entire structure. They are far
indeed from betraying any barbarism or solecism, or any vulgarism whatever.
For the writer had, as it seems, both the requisites of discourse,-that is,
the gift of knowledge and the gift of
expression -- as the Lord had bestowed
them both upon him. I do not deny that
the other writer saw a revelation and received knowledge and prophecy. I
perceive, however, that his dialect and language are not
accurate Greek, but that he uses barbarous
idioms, and, in some places, solecisms. It
is unnecessary to point these out here, for I
would not have any one think that I have said these things in a spirit of
ridicule, for I have said what I have only with the purpose of showing dearly
the difference between the writings."
Besides these, many other epistles of Dionysius are extant, as those
against Sabellius, addressed to Ammon, bishop of the church of Bernice, and one to Telesphorus, and one to Euphranor, and again another to Ammon and Euporus. He wrote also four other books on the same subject,
which he addressed to his namesake Dionysius, in Rome. Besides
these many of his epistles are with us,
and large books written in epistolary form, as those on Nature, addressed
to the young man Timothy, and one on Temptations, which he also dedicated to Euphranor. Moreover, in a letter to Basilides, bishop of the
parishes in Pentapolis, he says that he had written an exposition of the
beginning of Ecclesiastes. And he has left us also various letters
addressed to this same person. Thus much Dionysius.
But our account of these matters being now completed, permit us to show to
posterity the character of our own age.
After Xystus had presided over the church of Rome for eleven years, Dionysius, namesake of him of Alexandria, succeeded him. About the same time Demetrianus died in Antioch, and Paul of Samosata received that
episcopate. As he held, contrary to the teaching of the Church, low and
degraded views of Christ, namely, that in his nature he was a common man, Dionysius of
Alexandria was entreated to come to the synod. But being unable to come on
account of age and physical weakness, he gave his opinion on the subject under
consideration by letter. But all the other pastors of the churches from
all directions, made haste to assemble at Antioch, as against a de-spoiler of
the flock of Christ.
Of these, the most eminent were Firmilianus, bishop of Caesarea in
Cappadocia; the brothers Gregory and Athenodorus, pastors of the churches
in Pontus; Helenus of the parish of Tarsus, and Nicomas of Iconium
moreover, Hymenaeus, of the church of Jerusalem, and Theotecnus of the
neighboring church of Caesarea; and besides these Maximus, who presided in
a distinguished manner over the brethren in Bostra. If any should count them
up he could not fail to note a great many others, besides presbyters and
deacons, who were at that time assembled for the same cause in the
above-mentioned city. But these were the most illustrious. When all of these assembled at different
times and frequently to consider these matters, the arguments and questions
were discussed at every meeting; the adherents of the Samosatian endeavoring
to cover and conceal his heterodoxy, and the others striving zealously to lay
bare and make manifest his heresy and blasphemy against Christ.
Meanwhile, Dionysius died in the twelfth year of the reign of
Gallienus, having held the episcopate of Alexandria for seventeen
years, and Maximus succeeded him. Gallienus after a reign
of fifteen years was succeeded by Claudius, who in two years delivered
the government to Aurelian.
During his reign a final synod composed of a great many bishops was held, and the leader of heresy in Antioch was detected, and his false doctrine clearly
shown before all, and he was excommunicated from the Catholic Church under
heaven. Malchion especially drew him out of his hiding-place and refuted
him. He was a man learned in other respects, and principal of the sophist
school of Grecian learning in Antioch; yet on account of the superior nobility
of his faith in Christ he had been made a presbyter of that parish. This man,
having conducted a discussion with him, which was taken down by stenographers
and which we know is still extant, was alone able to detect the man who
dissembled and deceived the others.
The pastors who had assembled about this matter, prepared by common consent an epistle addressed to Dionysius, bishop of Rome, and Maximus of
Alexandria, and sent it to all the provinces. In this they make manifest to
all their own zeal and the perverse error of Paul, and the arguments and
discussions which they had with him, and show the entire life and conduct of
the man. It may be well to put on record at the present time the following
extracts from their writing:
"To Dionysius and Maximus, and to all our fellow-ministers throughout the
world, bishops, presbyters, and deacons, and to the whole Catholic Church
under heaven, Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus,
Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius,
Theodorus, Malchion, and Lucius, and all the others who dwell with us in
the neighboring cities and nations, bishops, presbyters, and deacons, and the
churches of God, greeting to the beloved
brethren in the Lord." A little farther on
they proceed thus:" We sent for and called
many of the bishops from a distance to relieve us from this deadly doctrine;
as Dionysius of Alexandria and Firmilianus of Cappadocia,
those blessed men. The first of these not considering the author of this
delusion worthy to be addressed, sent a letter to Antioch, not written to him, but to the entire parish, of which we give a copy below. But Firmilianus came twice and condemned his innovations,
as we who were present know and testify, and many others understand. But as he
promised to change his opinions, he believed him and hoped that without any
reproach to the Word what was necessary would be done. So he delayed the
matter, being deceived by him who denied even his own God and Lord, and had not kept the faith which he formerly held.
And now Firmilianus was again on his way
to Antioch, and had come as far as Tarsus
because he had learned by experience his God-denying wickedness. But while we,
having come together, were calling for him and awaiting his
arrival, he died."
After other things they describe as follows the manner of life which he led:
"Whereas he has departed from the rule of faith, and has turned aside
after base and spurious teachings, it is not necessary -- since he is
without -- that we should pass judgment upon his practices: as for instance in
that although formerly destitute and poor, and
having received no wealth from his fathers,
nor made anything by trade or business, he
now possesses abundant wealth through his
iniquities and sacrilegious acts, and through
those things which he extorts from the brethren, depriving the injured of
their rights
and promising to assist them for reward, yet
deceiving them, and plundering those who in
their trouble are ready to give that they may
obtain reconciliation with their oppressors,
'supposing that gain is godliness'; -- or
in that he is haughty, and is puffed up,
and assumes worldly dignities, preferring to be called ducenarius rather
than bishop; and struts in the market-places, reading letters and reciting
them as he walks in public, attended by a body-guard, with a multitude
preceding and following him, so that the faith is envied and hated on account
of his pride and haughtiness of heart -- or in that he practices
chicanery in ecclesiastical assemblies, contrives to glorify himself, and
deceive with appearances, and astonish the minds of the simple, preparing for
himself a tribunal and lofty throne, -- not like a disciple of Christ -- and
possessing a 'secretum,' -- like the rulers of the world -- and so calling
it, and striking his thigh with his hand, and stamping on the tribunal with
his feet -- or in that he rebukes and insults those who do not applaud, and
shake their handkerchiefs as in the theaters, and shout and leap about like
the men and women that are stationed around him, and hear him in this
unbecoming manner, but who listen reverently and orderly as in the house of
God -- or in that he violently and coarsely assails in public the expounders
of the Word that have departed this life, and magnifies himself, not as a
bishop,
but as a sophist and juggler, and stops the
psalms to our Lord Jesus Christ, as being
the modern productions of modern men, and trains women to sing psalms to
himself in the midst of the church on the great day of the passover, which any
one might shudder to hear, and persuades the bishops and presbyters of the
neighboring districts and cities who fawn
upon him, to advance the same ideas in
their discourses to the people. For to anticipate something of what we
shall presently
write, he is unwilling to acknowledge that the
Son of God has come down from heaven. And
this is not a mere assertion, but it is abundantly
proved from the records which we have sent
you; and not least where he says 'Jesus Christ
is from below.' But those singing to him and
extolling him among the people say that their
impious teacher has come down an angel from heaven. And he does not forbid such things;
but the arrogant man is even present when they are uttered. And there are the women,
the 'subintroductae,' as the people of Antioch call them, belonging
to him and to the presbyters and deacons that are with him. Although he knows
and has convicted these men, yet he connives at this and their other incurable
sins, in order that they may be bound to him, and through fear for themselves
may not dare to accuse him for his wicked words and deeds. But he has
also made them rich; on which account he is loved and admired by those who
covet such things. We know, beloved, that the bishop and all the clergy should be an example to
the people of all good works. And we are not ignorant how many have fallen or
incurred suspicion, through the women whom they have thus brought in. So that
even if we should allow that he commits no sinful act, yet he ought to avoid
the suspicion which arises from such a thing, lest he scandalize some one, or
lead others to imitate him. For how can he reprove or admoish another not to be too
familiar with women -- lest he fall, as it is written, -- when he has
himself sent one away already, and now has two with him, blooming and
beautiful, and takes them with him wherever he goes, and at the same time
lives in luxury
and surfeiting? Because of these things all
mourn and lament by themselves; but they
so fear his tyranny and power, that they
dare not accuse him. But as we have said,
while one might call the man to account
for this conduct, if he held the Catholic doctrine and was numbered with us, since he has scorned the mystery and struts about in the abominable heresy of Artemas, we think
it unnecessary to demand of him an explanation of these things."
Afterwards, at the close of the epistle, they add these words:
"Therefore we have been compelled to excommunicate him, since he sets
himself against God, and refuses to obey; and to appoint in i his place
another bishop for the Catholic Church. By divine direction, as we believe, we
have appointed Domnus, who is adorned with all the qualities becoming in
a bishop, and who is a son of the blessed Demetrianus, who formerly
presided in a distinguished manner over the same parish. We have informed you
of this that you may write to him, and may receive letters of communion from him. But
let this man write to Artemas; and let those who think as Artemas does,
communicate with him."
As Paul had fallen from the episcopate, as well as from the
orthodox faith, Domnus, as has been said, became bishop of the
church at Antioch. But as Paul refused to surrender the church
building, the Emperor Aurelian was petitioned; and he decided the matter most
equitably, ordering the building to be given to those to whom the bishops of
Italy and of the city of Rome should adjudge it. Thus this man was driven
out of the church, with extreme disgrace, by the worldly power. Such was
Aurelian's treatment of us at that time; but in the course of his reign he
changed his mind in regard to us, and was moved by certain advisers to
institute a persecution against us. And there was great talk about
this on every side. But as he was about to
do it, and was, so to speak, in the very act
of signing the decrees against us, the divine judgment came upon him and
restrained him at the very verge of his undertaking, showing in a manner
that all could see clearly, that the rulers of this world can never find an
opportunity against the churches of Christ, except the hand, that defends them
permits it, in divine and heavenly judgment, for the sake of discipline and
correction, at such times as it sees best.
After a reign of six years, Aurelian was
succeeded by Probus. He reigned for the same number of years, and Carus,
with his sons,
Carinus and Numerianus, succeeded him. After they had reigned less than three
years the government devolved on Diocletian, and those associated with him. Under them took place the persecution of our time, and the destruction of
the churches connected with it. Shortly before this, Dionysius, bishop of Rome, after holding office for nine years, died, and was succeeded by Felix.
AT this time, the madman, named from his demoniacal heresy, armed himself in
the perversion of his reason, as the devil, Satan, who himself fights against God, put him forward to the destruction of many. He was a barbarian in life, both in word and deed; and in his nature demoniacal
and insane. In consequence of this he sought to pose as Christ, and being
puffed up in his madness, he proclaimed himself the Paraclete and the very
Holy Spirit; and afterwards, like Christ, he chose twelve disciples as
partners of his new doctrine. And
he patched together false and godless doctrines collected from a multitude
of long-extinct impieties, and swept them, like a deadly poison, from Persia
to our part of the world. From him the impious name of the Manicheans is still
prevalent among many. Such was the foundation of this "knowledge falsely
so-called," which sprang up in those times.
At this time, Felix, having presided over the church of Rome for five years, was succeeded by Eutychianus, but he in less than ten months left the position to Caius, who lived in our day.
He held it about fifteen years, and was in turn succeeded by Marcellinus, who was
overtaken by the persecution. About the same time Timaeus received the
episcopate of Antioch after Domnus, and Cyril, who lived in our day, succeeded him. In his time we
became acquainted with Dorotheus, a man of learning among those of his day, who was honored with the office of presbyter in Antioch.
He was a lover of the beautiful in divine things,
and devoted himself to the Hebrew language,
so that he read the Hebrew Scriptures
with facility. He belonged to those who were especially liberal, and was not unacquainted with Grecian propaedeutics. Besides this he was a eunuch, having been so from his very birth. On this account, as if it were a miracle, the emperor took him into his family, and honored him by placing him over the
purple dye-works at Tyre. We have heard him expound the Scriptures wisely in
the Church. After Cyril, Tyrannus received the episcopate of the parish of Antioch. In his time occurred the
destruction of the churches.
Eusebius, who had come from the city of Alexandria, ruled the parishes of Laodicea after Socrates. The
occasion of his removal thither was the affair of Paul. He went on this
account to Syria, and was restrained from returning home by those there who
were zealous in divine things. Among our contemporaries he was a beautiful
example of religion, as is readily seen from the words of Dionysius which we
have quoted. Anatolius was appointed his successor; one good man, as
they say, following another. He also was an Alexandrian by birth. In learning
and skill in Greek philosophy, such as arithmetic and geometry, astronomy, and
dialectics in general, as well as in the theory of physics, he stood first
among the ablest men of our time, and he was also at the head in rhetorical
science. It is reported that for this reason he was requested by the citizens
of Alexandria to establish there a school of Aristotelian philosophy.
They relate of him many other eminent
deeds during the siege of the Pyrucheium in Alexandria, on account of which he was especially honored by all those in high office; but
I will give the following only as an example.
They say that bread had failed the besieged, so that it was more difficult to withstand
the famine than the enemy outside; but he being present provided for them in
this manner. As the other part of the city was allied with the Roman army, and
therefore was not under siege, Anatolius sent for Eusebius -- for he was still
there before his transfer to Syria, and was among those who were not besieged,
and possessed, moreover, a great reputation and a renowned name which had
reached even the Roman general -- and he informed him of those who were
perishing in the siege from famine. When he learned this he requested the Roman commander as the
greatest possible favor, to grant safety to deserters from the enemy. Having
obtained his request, he communicated it to Anatolius. As soon as he received
the message he convened the senate of Alexandria, and at first proposed that
all should come to a reconciliation with the Romans. But when he perceived
that they were angered by this advice, he said, "But I do not think you will
oppose me, if I counsel you to send the supernumeraries and those who are in
nowise useful to us, as old women and children and old
men, outside the gates, to go wherever they may
please. For why should we retain for no purpose these who must at any rate
soon die? and why should we destroy with hunger those who
are crippled and maimed in body, when we
ought to provide only for men and youth, and to
distribute the necessary bread among those who
are needed for the garrison of the city?"
With such arguments he persuaded the assembly, and rising first he gave
his vote that
the entire multitude, whether of men or women, who were not needful for the
army, should depart from the city, because if they remained and unnecessarily
continued in the city, there would be for them no hope of safety, but they
would
perish with famine. As all the others in the
senate agreed to this, he saved almost all the
besieged. He provided that first, those belonging to the church, and
afterwards, of the others in the city, those of every age should escape, not
only the classes included in the decree, but, under cover of these, a
multitude of others, secretly clothed in women's garments; and through his
management they went out of the gates by night and escaped to the Roman camp.
There Eusebius, like a father and physician, received all of them, wasted away
through the
long siege, and restored them by every kind
of prudence and care. The church of
Laodicea was honored by two such pastors
in succession, who, in the providence of God, came after the aforesaid war
from Alexandria to
that city.
Anatolius did not write very many works;
but in such as have come down to us we
can discern his eloquence and erudition. In
these he states particularly his opinions on the
passover. It seems important to give here the
following extracts from them.
From the Paschal Canons of Anatolius.
"There is then in the first year the new
moon of the first month, which is the beginning of every cycle of nineteen
years, on the twenty-sixth day of the Egyptian Phamenoth; but according to the months of the Macedonians, the twenty-second day of Dystrus, or, as the Romans would say, the eleventh before
the Kalends of April. On the said twentysixth of Phamenoth, the sun is found not
only entered on the first segment, but already passing through the fourth
day in it. They are accustomed to call this segment the first dodecatomorion, and the equinox, and the beginning of months, and the head of the cycle,
and the starting-point of the planetary circuit. But they call the one
preceding this the last of months, and the twelfth segment, and the final
dodecatomorion, and the end of the planetary circuit. Wherefore we maintain
that those who place the first month in it, and determine by it the fourteenth
of the passover, commit no slight or common blunder. And this is not an
opinion of our own; but it was known to the Jews of old, even before Christ,
and was carefully observed by them. This may be learned from what is said by
Philo, Josephus, and Musaeus; and not only by them, but also by those yet more ancient,
the two Agathobuli, surnamed 'Masters,' and the famous Aristobulus, who was chosen among the seventy interpreters of the sacred and divine Hebrew Scriptures by Ptolemy Philadelphus and his father, and who also dedicated his exegetical books on the law of Moses to the same kings. These
writers, explaining questions in regard to
the Exodus, say that all alike should sacrifice the passover offerings after
the vernal equinox, in the middle of the first month. But this occurs while
the sun is passing through the first segment of the solar, or as some of them
have styled it, the zodiacal circle. Aristobulus adds that it is necessary for
the feast of the passover, that not only the sun should pass through the
equinoctial segment, but the moon also.
For as there are two equinoctial segments,
the vernal and the autumnal, directly opposite each other, and as the day of
the passover was appointed on the fourteenth of the month, beginning with the
evening, the moon will hold a position diametrically opposite the sun, as may
be seen in full moons; and the sun will be in the segment of the vernal
equinox, and of necessity the moon in that of the autumnal.
I know that many other things have been said by them, some of them
probable, and some approaching absolute demonstration, by which they endeavor
to prove that it is altogether necessary to keep the passover and the feast of
unleavened bread after the equinox. But I refrain from demanding this sort of
demonstration for matters from which the veil of the Mosaic law has been
removed, so that now at
length with uncovered face we continually behold as in a glass Christ and the
teachings and sufferings of Christ. But that with the Hebrews the first
month was near the equinox, the teachings also of the Book of Enoch show."
The same writer has also left the Institutes of Arithmetic,
in ten books, and other evidences of his experience and proficiency
in divine things. Theotecnus, bishop of Caesarea in
Palestine, first ordained him as bishop, designing to make him his successor
in his own parish after his death. And for a short time both of them presided
over the same church. But the synod which was held to consider Paul's
case called him to Antioch, and as he passed through the city of
Laodicea, Eusebius being dead, he was detained by
the brethren there. And after Anatolius
had departed this life, the last bishop of
that parish before the persecution was Stephen, who was admired by many
for his knowledge of philosophy and other Greek learning. But he was not
equally devoted to the divine faith, as the progress of the persecution
manifested; for it showed that he was a cowardly and unmanly dissembler rather
than a true philosopher. But this did not seriously injure the
church, for Theodotus restored their affairs, being straightway made
bishop of that parish by God himself, the Saviour of all. He justified by his
deeds both his lordly name and his office of bishop. For he excelled in
the medical art for bodies, and in the healing art for souls. Nor did any
other man equal him in kindness, sincerity, sympathy, and zeal in helping such
as needed his aid. He was also greatly devoted to divine learning. Such an one
was he.
In Caesarea in Palestine, Agapius succeeded Theotecnus, who had most
zealously performed the duties of his episcopate. Him too we know to have
labored diligently, and to have manifested most genuine providence in his
oversight of the people, particularly caring
for all the poor with liberal hand. In his
time we became acquainted with Pamphilus, that most eloquent man, of
truly philosophical life, who was esteemed worthy of the office of presbyter
in that parish. It would be no small matter to show what sort of a man he was
and whence he came. But we have described, in our special work concerning him, all the particulars of his
life, and of the school which he established, and the trials which he endured
in many confessions during the persecution, and the crown of martyrdom with
which he was finally honored. But of all that were
there he was indeed the most admirable. Among those nearest our times,
we have known Pierius, of the presbyters in Alexandria, and Meletius, bishop of the churches in Pontus -- rarest of men. The first was
distinguished for his life of extreme poverty and his philosophic learning,
and was exceedingly diligent in the contemplation and exposition of divine
things, and in public discourses in the church. Meletius, whom the learned
called the "honey of Attica," was a man whom every one would describe as
most accomplished in all kinds of learning; and it
would be impossible to admire sufficiently his rhetorical skill. It might be
said that he possessed this by nature; but who could surpass the excellence of
his great experience and erudition in other respects? For in all branches of
knowledge had you undertaken to try him even once, you would have said that he
was the most skillful and learned. Moreover, the virtues of his life were not
less remarkable. We observed him well in the time of the persecution, when for
seven full years he was escaping from its fury in the regions of Palestine.
Zambdas received the episcopate of the church of Jerusalem after the
bishop Hymenaeus, whom we mentioned a little above. He died in a short
time, and Hermon, the last before the persecution in our day, succeeded
to the apostolic chair, which has been preserved there until the present time. In Alexandria, Maximus, who, after the death of Dionysius, had been bishop for eighteen years, was succeeded by Theonas. In his time
Achillas, who had been appointed a presbyter in Alexandria at the same time with Pierius, became celebrated. He was placed over the school of the sacred faith, and exhibited fruits of
philosophy most rare and inferior to none, and conduct genuinely evangelical 31. After Theonas had held the office for nineteen years, Peter received the
episcopate in Alexandria, and was very eminent among them for twelve entire
years. Of these he governed the church less than three years before the
persecution, and for the remainder of his life he subjected himself to a more
rigid discipline and cared in no secret manner for the general interest of the
churches. On this account he was beheaded in the ninth year of the
persecution, and was adorned with the crown of martyrdom.
Having written out m these books the account of the successions from
the birth of our Saviour to the destruction of the places of worship -- a
period of three hundred and five years, permit me to pass on to the
contests of those who, in our day, have heroically fought for religion, and to
leave in writing, for the information of posterity, the extent and the
magnitude of those conflicts.
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The Wickedness of Decius and GallusGallus neither recognized the wickedness of Decius, nor considered what had destroyed him; but stumbled on the same stone, though it lay before his eyes. For when his reign was prosperous and affairs were proceeding according to his mind, he attacked the holy men who were interceding with God for his peace and welfare. Therefore with them he persecuted also their prayers in his behalf.
The Bishops of Rome in those Times
Cyprian, and the Bishops with him, first taught that it was necessary to purify by Baptism those converted from Heresy
The Epistles which Dionysius wrote an this Subject
The Peace following the Persecution
The Heresy of Sabellius
The Abominable Error of the Heretics; the Divine Vision of Dionysius; and the Ecclesiastical Canon which he received
The Heterodoxy of Navatus
The Ungodly Baptism of the Heretics
Valerian and the Persecution under him
The Events which happened at this Time to Dionysius and those in Egypt
The Martyrs in Caesarea in Palestine
The Peace under Gallienus
The Bishops that flourished at that Time
The Martyrdom of Marinus at Caesarea
Story in Regard to Astyrius
The Signs at Paneas of the Great Might of our
Saviour
The Statue which the Woman with an Issue of Blood erected
The Episcopal Chair of James
The Festal Epistles of Dionysius, in which he also gives a Paschal Canon
The Occurrences at Alexandria
The Pestilence which came upon them
The Reign of Gallienus
Nepos and his Schism
The Apocalypse of John
The Epistles of Dionysius
Paul of Samosata, and the Heresy introduced by hint at Antioch
The Illustrious Bishops of that Time
Paul, having been refuted by Malchion, a Presbyter from the Sophists, was excommunicated
The Epistle of the Bishops against Paul
The Perversive Heresy of the Manicheans which began at this Time
The Distinguished Ecclesiastics of our Day, and which of them survived until the Destruction of the Churches
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