Gregory Thaumaturgus (Cont.)Part II. – Dubious or Spurious Writings. (Cont.)

On the Subject of the Soul.1

You have instructed us, most excellent Tatian,2 to forward for your use a discourse upon the soul, laying it out in effective demonstrations. And this you have asked us to do without making use of the testimonies of Scripture, – a method which is opened to us, and which, to those who seek the pious mind, proves a manner of setting forth doctrine more convincing than any reasoning of man.3 You have said, however, that you desire this, not with a view to your own full assurance, taught as you already have been to hold by the Holy Scriptures and traditions, and to avoid being shaken in your convictions by any subtleties of man’s disputations, but with a view to the confuting of men who have different sentiments, and who do not admit that such credit is to be given to the Scriptures, and who endeavour, by a kind of cleverness of speech, to gain over those who are unversed in such discussions. Wherefore we were led to comply readily with this commission of yours, not shrinking from the task on account of inexperience in this method of disputation, but taking encouragement from the knowledge of your good-will toward us. For your kind and friendly disposition towards us will make you understand how to put forward publicly whatever you may approve of as rightly expressed by us, and to pass by and conceal whatever statement of ours yon may judge to come short of what is proper. Knowing this, therefore, I have betaken myself with all confidence to the exposition. And in my discourse I shall use a certain order and consecution, such as those who are very expert in these matters employ towards those who desire to investigate any subject intelligently.

First of all, then, I shall propose to inquire by what criterion the soul can, according to its nature, be apprehended; then by what means it can be proved to exist; thereafter, whether it is a substance or an accident;4 then consequently on these points, whether it is a body or is incorporeal; then, whether it is simple or compound; next, whether it is mortal or immortal; and finally, whether it is rational or irrational.

For these are the questions which are wont, above all, to be discussed, in any inquiry about the soul, as most important, and as best calculated to mark out its distinctive nature. And as demonstrations for the establishing of these matters of investigation, we shall employ those common modes of consideration5 by which the credibility of matters under hand is naturally attested. But for the purpose of brevity and utility, we shall at present make use only of those modes of argumentation which are most cogently demonstrative on the subject of our inquiry, in order that clear and intelligible6 notions may impart to us some readiness for meeting the gainsayers. With this, therefore, we shall commence our discussion.

 

I. Wherein Is the Criterion for the Apprehension of the Soul.

All things that exist are either known by sense7 or apprehended by thought.8 And what falls under sense has its adequate demonstration in sense itself; for at once, with the application, it creates in us the impression9 of what underlies it. But what is apprehended by thought is known not by itself, but by its operations.10 The soul, consequently, being unknown by itself, shall be known property by its effects.

 

II. Whether the Soul Exists.

Our body, when it is put in action, is put in action either from without or from within. And that it is not put in action from without, is manifest from the circumstance that it is put in action neither by impulsion11 nor by traction,12 like soulless things. And again, if it is put in action from within, it is not put in action according to nature, like fire. For fire never loses its action as long as there is fire; whereas the body, when it has become dead, is a body void of action. Hence, if it is put in action neither from without, like soulless things, nor according to nature, after the fashion of fire, it is evident that it is put in action by the soul, which also furnishes life to it. If, then, the soul is shown to furnish the life to our body, the soul will also be known for itself by its operations.

 

III. Whether the Soul Is a Substance.

That the soul is a substance,13 is proved in the following manner. In the first place, because the definition given to the term substance suits it very well. And that definition is to the effect, that substance is that which, being ever identical, and ever one in point of numeration with itself, is yet capable of taking on contraries in succession.14 And that this soul, without passing the limit of its own proper nature, takes on contraries in succession, is, I fancy, clear to everybody. For righteousness and unrighteousness, courage and cowardice, temperance and intemperance, are seen in it successively; and these are contraries. If, then, it is the property of a substance to be capable of taking on contraries in succession, and if the soul is shown to sustain the definition in these terms, it follows that the soul is a substance. And in the second place, because if the body is a substance, the soul must also be a substance. For it cannot be, that what only has life imparted should be a substance, and that what imparts the life should be no substance: unless one should assert that the non-existent is the cause of the existent; or unless, again, one were insane enough to allege that the dependent object is itself the cause of that very thing in which it has its being, and without which it could not subsist.15

 

IV. Whether the Soul Is Incorporeal.

That the soul is in our body, has been shown above. We ought now, therefore, to ascertain in what manner it is in the body. Now, if it is in juxtaposition with it, as one pebble with another, it follows that the soul will be a body, and also that the whole body will not be animated with soul,16 inasmuch as with a certain part it will only be in juxtaposition. But if again, it is mingled or fused with the body, the soul will become multiplex,17 and not simple, and will thus be despoiled of the rationale proper to a soul. For what is multiplex is also divisible and dissoluble; and what is dissoluble, on the other hand, is compound;18 and what is compound is separable in a threefold manner. Moreover, body attached to body makes weight;19 but the soul, subsisting in the body, does not make weight, but rather imparts life. The soul, therefore, cannot be a body, but is incorporeal.

Again, if the soul is a body, it is put in action either from without or from within. But it is not put in action from without; for it is moved neither by impulsion nor by traction, like soulless things. Nor is it put in action from within, like objects animated with soul; for it is absurd to talk of a soul of the soul: it cannot, therefore, be a body, but it is incorporeal.

And besides, if the soul is a body, it has sensible qualities, and is maintained by nurture. But it is not thus nurtured. For if it is nurtured, it is not nurtured corporeally, like the body, but incorporeally; for it is nurtured by reason. It has not, therefore, sensible qualities: for neither is righteousness, nor courage, nor any one of these things, something that is seen; yet these are the qualities of the soul. It cannot, therefore, be a body, but is incorporeal.

Still further, as all corporeal substance is divided into animate and inanimate, let those who hold that the soul is a body tell us whether we are to call it animate or inanimate.

Finally, if every body has colour, and quantity, and figure, and if there is not one of these qualities perceptible in the soul, it follows that the soul is not a body.20

 

V. Whether the Soul Is Simple or Compound.

We prove, then, that the soul is simple, best of all, by those arguments by which its incorporeality has been demonstrated. For if it is not a body, while every body is compound, and what is composite is made up of parts, and is consequently multiplex, the soul, on the other hand, being incorporeal, is simple; since thus it is both uncompounded and indivisible into parts.

 

VI. Whether Our Soul Is Immortal.

It follows, in my opinion, as a necessary consequence, that what is simple is immortal. And as to how that follows, hear my explanation: Nothing that exists is its own corrupter,21 else it could never have had any thorough consistency, even from the beginning. For things that are subject to corruption are corrupted by contraries: wherefore everything that is corrupted is subject to dissolution; and what is subject to dissolution is compound; and what is compound is of many parts; and what is made up of parts manifestly is made up of diverse parts; and the diverse is not the identical: consequently the soul, being simple, and not being made up of diverse parts, but being uncompound and indissoluble, must be, in virtue of that, incorruptible and immortal.

Besides, everything that is put in action by something else, and does not possess the principle of life in itself, but gets it from that which puts it in action, endures just so long as it is held by the power that operates in it; and whenever the operative power ceases, that also comes to a stand which has its capacity of action from it. But the soul, being self-acting, has no cessation of its being. For it follows, that what is self-acting is ever-acting; and what is ever-acting is unceasing; and what is unceasing is without end; and what is without end is incorruptible; and what is incorruptible is immortal. Consequently, if the soul is self-acting, as has been shown above, it follows that it is incorruptible and immortal, in accordance with the mode of reasoning already expressed.

And further, everything that is not corrupted by the evil proper to itself, is incorruptible; and the evil is opposed to the good, and is consequently its corrupter. For the evil of the body is nothing else than suffering, and disease, and death; just as, on the other hand, its excellency is beauty, life, health, and vigour. If, therefore, the soul is not corrupted by the evil proper to itself, and the evil of the soul is cowardice, intemperance, envy, and the like, and all these things do not despoil it of its powers of life and action, it follows that it is immortal.

 

VII. Whether Our Soul Is Rational.

That our soul is rational, one might demonstrate by many arguments. And first of all from the fact that it has discovered the arts that are for the service of our life. For no one could say that these arts were introduced casually and accidentally, as no one could prove them to be idle, and of no utility for our life. If, then, these arts contribute to what is profitable for our life, and if the profitable is commendable, and if the commendable is constituted by reason, and if these things are the discovery of the soul, it follows that our soul is rational.

Again, that our soul is rational, is also proved by the fact that our senses are not sufficient for the apprehension of things. For we are not competent for the knowledge of things by the simple application of the faculty of sensation. But as we do not choose to rest in these without inquiry,22 that proves that the senses, apart from reason, are felt to be incapable of discriminating between things which are identical in form and similar in colour, though quite distinct in their natures. If, therefore, the senses, apart from reason, give us a false conception of things, we have to consider whether things that are can be apprehended in reality or not. And if they can be apprehended, then the power which enables us to get at them is one different from, and superior to, the senses. And if they are not apprehended, it will not be possible for us at all to apprehend things which are different in their appearance from the reality. But that objects are apprehensible by us, is clear from the fact that we employ each in a way adaptable to utility, and again turn them to what we please. Consequently, if it has been shown that things which are can be apprehended by us, and if the senses, apart from reason, are an erroneous test of objects, it follows that the intellect23 is what distinguishes all things in reason, and discerns things as they are in their actuality. But the intellect is just the rational portion of the soul, and consequently the soul is rational.

Finally, because we do nothing without having first marked it out for ourselves; and as that is nothing else than just the high prerogative24 of the soul, – for its knowledge of things does not come to it from without, but it rather sets out these things, as it were, with the adornment of its own thoughts, and thus first pictures forth the object in itself, and only thereafter carries it out to actual fact, – and because the high prerogative of the soul is nothing else than the doing of all things with reason, in which respect it also differs from the senses, the soul has thereby been demonstrated to be rational. 

 

Elucidations.

I.

(Substance or accident)

This essay is “rather the work of a philosopher than a bishop,” says Dupin. He assigns it to an age when “Aristotle began to be in some reputation,” – a most important concession as to the estimate of this philosopher among the early faithful. We need not wonder that such admissions, honourable to his candour and to his orthodoxy, brought on him the hatred and persecutions of the Jesuits. Even Bossuet thought he went too far, and wrote against him. But, the whole system of Roman dogma being grounded in Aristotle’s physics as well as in his metaphysics, Dupin was not orthodox in the eyes of the society that framed Aristotle into a creed, and made it the creed of the “Roman-Catholic Church.” Note, e.g., “transubstantiation,” which is not true if Aristotle’s theory of accidents, etc., is false.25 It assumes an exploded science.

 

II.

(Prerogative of the soul)

If this “Discourse” be worthy of study, it may be profitably contrasted, step by step, with Tertullian’s treatises on kindred subjects.26 That the early Christians should reason concerning the Soul, the Mind, the immortal Spirit, was natural in itself. But it was also forced upon them by the “philosophers” and the heretics, with whom they daily came into conflict. This is apparent from the Anti-Marcion27 of the great Carthaginian. The annotations upon that treatise, and those On the Soul’s Testimony and On the Soul, may suffice as pointing out the best sources28 of information on speculative points and their bearings on theology. Compare, however, Athenagoras29 and the great Clement of Alexandria.30 

 

 

FOOTNOTES

 

1 A Topical Discourse by our holy father Gregory, surnamed Thaumaturgus, bishop of Neo-Caesareia in Pontus, addressed to Tatian.

2 [A person not known.]

3 [True to the universal testimony of the primitive Fathers as to Holy Scripture.]

4 [Aristotle, Physica. Elucidation I.]

5 ἐννοίαις.

6 εὐπαράδεκτα.

7 αἰσθήσει.

8 νοήσει.

9 φαντασίαν.

10 ἐνεργειῶν.

11 ὠθούμενον.

12 ἑλκόμενον.

13 οὐσία.

14 τῶν ἐναντίων παραμέρος εἶναι δεκτικόν. παραμέρος, here apparently = in turn, though usually = out of turn.

15 The text has an apparent inversion: τὸ ἐν ᾧ τὴν υπαρξιν ἔχον καὶ οὗ ἄνευ εἶναι μὴ δυνάμενον, αἴτιον ἐκείνου εἶναι τοῦ ἐν ᾧ ἐστί. There is also a variety of reading: καὶ ὁ ἄνευ τοῦ εἶναι μὴ δυνάμενον.

16 ἔμψυχον.

17 πολυμερής.

18 σύνθετον.

19 ὄγκον.

20 [These are Aristotle’s accidents, of which, see Thomas Aquinas and the schoolmen passim.]

21 φθαρτικόν.

22 ἐπεὶ μηδὲ στῆναι περὶ αὐτὰ θέλομεν.

23 νοῦς.

24 ἀξίωμα. [Elucidation II.]

25 See Bacon’s apophthegm, No. 275, p. 172, Works, London, 1730.

26 Vol. 3. pp. 175-235, this series.

27 Vol. 3. pp. 463, 474; also pp. 532, 537, 557, 570, and 587.

28 Compare, also, Bishop Kaye’s Tertullian, p. 199, etc.

29 E.g., vol. 2. p. 157, etc.

30 Vol. 2. pp. 440, 584 (Fragment), and what he says of free-will.



Gregory Thaumaturgus (Cont.)Part II. – Dubious or Spurious Writings. (Cont.)

Four Homilies.1

The First Homily.

On the Annunciation to the Holy Virgin Mary.2

To-day are strains of praise sung joyfully by the choir of angels, and the light of the advent of Christ shines brightly upon the faithful. Today is the glad spring-time to us, and Christ the Sun of righteousness has beamed with clear light around us, and has illumined the minds of the faithful. To-day is Adam made anew,3 and moves in the choir of angels, having winged his way to heaven. To-day is the whole circle of the earth filled with joy, since the sojourn of the Holy Spirit has been realized to men. To-day the grace of God and the hope of the unseen shine through all wonders transcending imagination, and make the mystery that was kept hid from eternity plainly discernible to us. To-day are woven the chaplets of never-fading virtue. To-day, God, willing to crown the sacred heads of those whose pleasure is to hearken to Him, and who delight in His festivals, invites the lovers of unswerving faith as His called and His heirs; and the heavenly kingdom is urgent to summon those who mind celestial things to join the divine service of the incorporeal choirs. To-day is fulfilled the word of David, “Let the heavens rejoice, and let the earth be glad. The fields shall be joyful, and all the trees of the wood before the Lord, because He cometh.” (Psa_96:11-13) David thus made mention of the trees;4 and the Lord’s forerunner also spoke of them as trees5 “ that should bring forth fruits meet for repentance,” (Mat_3:8) or rather for the coming of the Lord. But our Lord Jesus Christ promises perpetual gladness to all those who believe on Him. For He says, “I will see you, and ye shall rejoice; and your joy no man taketh from you.” (Joh_16:22) To-day is the illustrious and ineffable mystery of Christians, who have willingly6 set their hope like a seal upon Christ, plainly declared to us. To-day did Gabriel, who stands by God, come to the pure virgin, bearing to her the glad annunciation, “Hail, thou that art highly favoured! (Luk_1:28) And she cast in her mind what manner of salutation this might be. And the angel immediately proceeded to say, The Lord is with thee: fear not, Mary; for thou hast found favour with God. Behold,7 thou shalt conceive in thy womb, and bring forth a son, and shalt call8 His name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob for ever: and of His kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man?” (Luk_1:29, etc.) Shall I still remain a virgin? is the honour of virginity not then lost by me? And while she was yet in perplexity as to these things, the angel placed shortly before her the summary of his whole message, and said to the pure virgin, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God.” For what it is, that also shall it be called by all means. Meekly, then, did grace make election of the pure Mary alone out of all generations. For she proved herself prudent truly in all things; neither has any woman been born like her in all generations. She was not like the primeval virgin Eve, who, keeping holiday9 alone in paradise, with thoughtless mind, unguardedly hearkened to the word of the serpent, the author of all evil, and thus became depraved in the thoughts of her mind;10 and through her that deceiver, discharging his poison and refusing death with it, brought it into the whole world; and in virtue of this has arisen all the trouble of the saints. But in the holy Virgin alone is the fall of that (first mother) repaired. Yet was not this holy one competent to receive the gift until she had first learned who it was that sent it, and what the gift was, and who it was that conveyed it. While the holy one pondered these things in perplexity with herself, she says to the angel, “Whence hast thou brought to us the blessing in such wise? Out of what treasure-stores is the pearl of the word despatched to us? Whence has the gift acquired its purpose11 toward us? From heaven art thou come, yet thou walkest upon earth! Thou dost exhibit the form of man, and (yet) thou art glorious with dazzling light.”12 These things the holy one considered with herself, and the archangel solved the difficulty expressed in such reasonings by saying to her: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God. And fear not, Mary; for I am not come to overpower thee with fear, but to repel the subject of fear. Fear not, Mary, for thou hast found favour with God. Question not grace by the standard of nature. For grace does not endure to pass under the laws of nature. Thou knowest, O Mary, things kept hid from the patriarchs and prophets. Thou hast learned, O virgin, things which were kept concealed till now from the angels. Thou hast heard, O purest one, things of which even the choir of inspired men13 was never deemed worthy. Moses, and David, and Isaiah, and Daniel, and all the prophets, prophesied of Him; but the manner they knew not. Yet thou alone, O purest virgin, art now made the recipient of things of which all these were kept in ignorance, and thou dost learn14 the origin of them. For where the Holy Spirit is, there are all things readily ordered. Where divine grace is present, all things are found possible with God. The Holy Ghost shall come upon thee, and the power of the Highest shall; overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God.” And if He is the Son of God, then is He also God, of one form with the Father, and co-eternal; in Him the Father possesses all manifestation;15 He is His image in the person, and through His reflection the (Father’s) glory shines forth. And as from the ever-flowing fountain the streams proceed, so also from this ever-flowing and ever-living fountain does the light of the world proceed, the perennial and the true, namely Christ our God. For it is of this that the prophets have preached: “The streams of the river make glad the city of God.” (Psa_46:4) And not one city only, but all cities; for even as it makes glad one city, so does it also the whole world. Appropriately, therefore, did the angel16 say to Mary the holy virgin first of all, “Hail, thou that art highly favoured, the Lord is with thee;” inasmuch as with her was laid up the full treasure of grace. For of all generations she alone has risen as a virgin pure in body and in spirit; and she alone bears Him who bears all things on His word. Nor is it only the beauty of this holy one in body that calls forth our admiration, but also the innate virtue of her soul. Wherefore also the angels addressed her first with the salutation, “Hail, thou that art highly favoured,17 the Lord is with thee, and no spouse of earth;” He Himself is with thee who is the Lord of sanctification, the Father of purity, the Author of incorruption, and the Bestower of liberty, the Curator of salvation, and the Steward and Provider of the true peace, who out of the virgin earth made man, and out of man’s side formed Eve in addition. Even this Lord is with thee, and on the other hand also is of thee. Come, therefore, beloved brethren, and let us take up the angelic strain, and to the utmost of our ability return the due meed of praise, saying, “Hail,18 thou that art highly favoured, the Lord is with thee!” For it is thine truly to rejoice, seeing that the grace of God, as he knows, has chosen to dwell with thee – the Lord of glory dwelling with the handmaiden; “He that is fairer than the children of men” (Psa_45:2) with the fair virgin; He who sanctifies all things with the undefiled. God is with thee, and with thee also is the perfect man in whom dwells the whole fulness of the Godhead. Hail, thou that art highly favoured, the fountain of the light that lightens all who believe upon Him! Hail, thou that art highly favoured, the rising of the rational Sun,19 and the undefiled flower of Life! Hail, thou that art highly favoured, the mead20 of sweet savour! Hail, thou that art highly favoured, the ever-blooming vine, that makes glad the souls of those who honour thee? Hail, thou that art highly favoured! – the soil that, all untilled, bears bounteous fruit: for thou hast brought forth in accordance with the law of nature indeed, as it goes with us, and by the set time of practice,21 and yet in a way beyond nature, or rather above nature, by reason that God the Word from above took His abode in thee, and formed the new Adam in thy holy womb, and inasmuch as the Holy Ghost gave the power of conception to the holy virgin; and the reality of His body was assumed from her body. And just as the pearl22 comes of the two natures, namely lightning and water, the occult signs of the sea; so also our Lord Jesus Christ proceeds, without fusion and without mutation, from the pure, and chaste, and undefiled, and holy Virgin Mary; perfect in divinity and perfect in humanity, in all things equal to the Father, and in all things consubstantial with us, apart from sin.

Most of the holy fathers, and patriarchs, and prophets desired to see Him, and to be eye-witnesses of Him, but did not attain thereto. And some of them by visions beheld Him in type, and darkly; others, again, were privileged to hear the divine voice through the medium of the cloud, and were favoured with sights of holy angels; but to Mary the pure virgin alone did the archangel Gabriel manifest himself luminously, bringing her the glad address, “Hail, thou that art highly favoured!” And thus she received the word, and in the due time of the fulfilment according to the body’s course she brought forth the priceless pearl. Come, then, ye too, dearly beloved, and let us chant the melody which has been taught us by the inspired harp of David, and say, “Arise, O Lord, into Thy rest; Thou, and the ark of Thy sanctuary.”23 For the holy Virgin is in truth an ark, wrought with gold both within and without, that has received the whole treasury of the sanctuary. “Arise, O Lord, into Thy rest.” Arise, O Lord, out of the bosom of the Father, in order that Thou mayest raise up the fallen race of the first-formed man. Setting these things forth,24 David in prophecy said to the rod that was to spring from himself, and to sprout into the flower of that beauteous fruit, “Hearken, O daughter, and see, and incline thine ear, and forget thine own people and thy father’s house; so shall the King greatly desire thy beauty: for He is the Lord thy God, and thou shalt worship Him.”25 Hearken, O daughter, to the things which were prophesied beforetime of thee, in order that thou mayest also behold the things themselves with the eyes of understanding. Hearken to me while I announce things beforehand to thee, and hearken to the archangel who declares expressly to thee the perfect mysteries. Come then, dearly beloved, and let us fall back on the memory of what has gone before us; and let us glorify, and celebrate, and laud, and bless that rod that has sprung so marvellously from Jesse. For Luke, in the inspired Gospel narratives, delivers a testimony not to Joseph only, but also to Mary the mother of God, and gives this account with reference to the very family and house of David: “For Joseph went up,” says he, “from Galilee, unto a city of Judea which is called Bethlehem, to be taxed with Mary his espoused wife, being great with child, because they were of the house and family of David. And so it was, that while they were there, the days were accomplished that she should be delivered; and she brought forth her son, the first-born of the whole creation,26 and wrapped him in swaddling-clothes, and laid him in a manger, because there was no room for them in the inn.” (Luk_2:4-7) She wrapped in swaddling-clothes Him who is covered with light as with a garment. (Psa_104:2) She wrapped in swaddling-clothes Him who made every creature. She laid in a manger Him who sits above the cherubim, (Psa_80:1) and is praised by myriads of angels. In the manger set apart for dumb brutes did the Word of God repose, in order that He might impart to men, who are really irrational by free choice, the perceptions of true reason. In the board from which cattle eat was laid the heavenly Bread,27 in order that He might provide participation in spiritual sustenance for men who live like the beasts of the earth. Nor was there even room for Him in the inn. He found no place, who by His word established heaven and earth; “for though He was rich, for our sakes He became poor,” (2Co_8:9) and chose extreme humiliation on behalf of the salvation of our nature, in His inherent goodness toward us. He who fulfilled the whole administration28 of unutterable mysteries of the economy29 in heaven in the bosom of the Father, and in the cave in the arms of the mother, reposed in the manger. Angelic choirs encircled Him, singing of glory in heaven and of peace upon earth. In heaven He was seated at the right hand of the Father; and in the manger He rested, as it were, upon the cherubim. Even there was in truth His cherubic throne; there was His royal seat. Holy of the holy, and alone glorious upon the earth, and holier than the holy, was that wherein Christ our God rested. To Him be glory, honour, and power. together with the Father undefiled, and the altogether holy and quickening Spirit, now and ever, and unto the ages of the ages. Amen. 

 

The Second Homily.

On the Annunciation to the Holy Virgin Mary.30

Discourse Second.

It is our duty to present to God, like sacrifices, all the festivals and hymnal celebrations; and first of all, the annunciation to the holy mother of God, to wit, the salutation made to her by the angel, “Hail, thou that art highly favoured!” For first of all wisdom31 and saving doctrine in the New Testament was this salutation, “Hail, thou that art highly favoured!” conveyed to us from the Father of lights. And this address, “highly favoured,”33 embraced the whole nature of men. “Hail, thou that art highly favoured”32 in the holy conception and in the glorious pregnancy, “I bring you good tidings of great joy, which shall be to all people.” (Luk_2:10) And again the Lord, who came for the purpose of accomplishing a saving passion, said, “I will see you, and ye shall rejoice; and your joy no man taketh from you.” (Joh_16:22) And after His resurrection again, by the hand of the holy women, He gave us first of all the salutation “Hail!” (Mat_28:9) And again, the apostle made the announcement in similar terms, saying, “Rejoice evermore: pray without ceasing: in everything give thanks.” (1Th_5:16-18) See, then, dearly beloved, how the Lord has conferred upon us everywhere, and indivisibly, the joy that is beyond conception, and perennial. For since the holy Virgin, in the life of the flesh, was in possession of the incorruptible citizenship, and walked as such in all manner of virtues, and lived a life more excellent than man’s common standard; therefore the Word that cometh from God the Father thought it meet to assume the flesh, and endue the perfect man from her, in order that in the same flesh in which sin entered into the world, and death by sin, sin might be condemned in the flesh, and that the tempter of sin might be overcome in the burying33 of the holy body, and that therewith also the beginning of the resurrection might be exhibited, and life eternal instituted in the world, and fellowship established for men with God the Father. And what shall we state, or what shall we pass by here? or who shall explain what is incomprehensible in the mystery? But for the present let us fall back upon our subject. Gabriel was sent to the holy virgin; the incorporeal was despatched to her who in the body pursued the incorruptible conversation, and lived in purity and in virtues. And when he came to her, he first addressed her with the salutation, “Hail, thou that art highly favoured! the Lord is with thee.” Hail, thou that art highly favoured! for thou doest what is worthy of joy indeed, since thou hast put on the vesture of purity, and art girt with the cincture of prudence. Hail, thou that art highly favoured! for to thy lot it has fallen to be the vehicle of celestial joy. Hail, thou that art highly favoured! for through thee joy is decreed for the whole creation, and the human race receives again by thee its pristine dignity. Hail, thou that art highly favoured! for in thy arms the Creator of all things shall be carried. And she was perplexed by this word; for she was inexperienced in all the addresses of men, and welcomed quiet, as the mother of prudence and purity; (yet) being a pure, and immaculate, and stainless image34 herself, she shrank not in terror from the angelic apparition, like most of the prophets, as indeed true virginity has a kind of affinity and equality with the angels. For the holy Virgin guarded carefully the torch of virginity, and gave diligent heed that it should not be extinguished or defiled. And as one who is clad in a brilliant robe deems it a matter of great moment that no impurity or filth be suffered to touch it anywhere, so did the holy Mary consider with herself, and said: Does this act of attention imply any deep design or seductive purpose? Shall this word “Hail” prove the cause of trouble to me, as of old the fair promise of being made like God, which was given her by the serpent-devil, proved to our first mother Eve? Has the devil, who is the author of all evil, become transformed again into an angel of light; and bearing a grudge against my espoused husband for his admirable temperance, and having assailed him with some fair-seeming address, and finding himself powerless to overcome a mind so firm, and to deceive the man, has he turned his attack upon me, as one endowed with a more susceptible mind; and is this word “Hail” (Grace be with thee) spoken as the sign of gracelessness hereafter? Is this benediction and salutation uttered in irony? Is there not some poison concealed in the honey? Is it not the address of one who brings good tidings, while the end of the same is to make me the designer’s prey? And how is it that he can thus salute one whom he knows not? These things she pondered in perplexity with herself, and expressed in words. Then again the archangel addressed her with the announcement of a joy which all may believe in, and which shall not be taken away, and said to her, “Fear not, Mary, for thou hast found favour with God.” Shortly hast thou the proof of what has been said. For I not only give yon to understand that there is nothing to fear, but I show you the very key to the absence of all cause for fear. For through me all the heavenly powers hail thee, the holy virgin: yea rather, He Himself, who is Lord of all the heavenly powers and of all creation, has selected thee as the holy one and the wholly fair; and through thy holy, and chaste, and pure, and undefiled womb the enlightening Pearl comes forth for the salvation of all the world: since of all the race of man thou art by birth the holy one, and the more honourable, and the purer, and the more pious than any other: and thou hast a mind whiter than the snow, and a body made purer than any gold, however fine, and a womb such as the object which Ezekiel saw, and which he has described in these terms: “And the likeness of the living creatures upon the head was as the firmament, and as the appearance of the terrible crystal, and the likeness of the throne above them was as the appearance of a sapphire-stone: and above the throne it was as the likeness of a man, and as the appearance of amber; and within it there was, as it were, the likeness of fire round about.” (Eze_1:22, Eze_1:26, Eze_1:27) Clearly, then, did the prophet behold in type Him who was born of the holy virgin, whom thou, O holy virgin, wouldest have had no strength to bear, hadst thou not beamed forth for that time35 with all that is glorious and virtuous. And with what words of laudation, then, shall we describe her virgin-dignity? With what indications and proclamations of praise shall we celebrate her stainless figure? With what spiritual song or word shall we honour her who is most glorious among the angels? She is planted in the house of God like a fruitful olive that the Holy Spirit overshadowed; and by her means are we called sons and heirs of the kingdom of Christ. She is the ever-blooming paradise of incorruptibility, wherein is planted the tree that giveth life, and that furnisheth to all the fruits of immortality. She is the boast and glory of virgins, and the exultation of mothers. She is the sure support of the believing, and the succourer36 of the pious. She is the vesture of light, and the domicile of virtue.37 She is the ever-flowing fountain, wherein the water of life sprang and produced the Lord’s incarnate manifestation. She is the monument of righteousness; and all who become lovers of her, and set their affections on virgin-like ingenuousness and purity, shall enjoy the grace of angels. All who keep themselves from wine and intoxication, and from the wanton enjoyments of strong drink, shall be made glad with the products of the life-bearing plant. All who have preserved the lamp of virginity unextinguished shall be privileged to receive the amaranthine crown of immortality. All who have possessed themselves of the stainless robe of temperance shall be received into the mystical bride-chamber of righteousness. All who have come nearer the angelic degree than others shall also enter into the more real enjoyment of their Lord’s beatitude. All who have possessed the illuminating oil of understanding, and the pure incense of conscience, shall inherit the promise of spiritual favour and the spiritual adoption. All who worthily observe the festival of the Annunciation of the Virgin Mary, the mother of God, acquire as their meet recompense the fuller interest in the message, “Hail, thou that art highly favoured!” It is our duty, therefore, to keep this feast, seeing that it has tilled the whole world with joy and gladness. And let us keep it with psalms, and hymns, and spiritual songs. Of old did Israel also keep their festival, but then it was with unleavened bread and bitter herbs, of which the prophet says: “I will turn their feasts into afflictions and lamentation, and their joy into shame.” (Amo_8:10) But our afflictions our Lord has assured us He will turn into joy by the fruits of penitence. (Cf. Jer_31:1-40) And again, the first covenant maintained the righteous requirements38 of a divine service, as in the case of our forefather Abraham; but these stood in the inflictions of pain in the flesh by circumcision, until the time of the fulfilment. “The law was given to them through Moses” for their discipline; “but grace and truth” have been given to us by Jesus Christ. (Cf. Joh_1:1-51) The beginning of all these blessings to us appeared in the annunciation to Mary, the highly-favoured, in the economy of the Saviour which is worthy of all praise, and in His divine and supra-mundane instruction. Thence rise the rays of the light of understanding upon us. Thence spring for us the fruits of wisdom and immortality, sending forth the clear pure streams of piety. Thence come to us the brilliant splendours of the treasures of divine knowledge. “For this is life eternal, that we may know the true God, and Jesus Christ whom He hath sent.” (Joh_17:2) And again, “Search the Scriptures, for in them ye think ye have eternal life.”39 For on this account the treasure of the knowledge of God is revealed to them who search the divine oracles. That treasure of the inspired Scriptures the Paraclete has unfolded to us this day. And let the tongue of prophecy and the doctrine of apostles be the treasure of wisdom to us; for without the law and the prophets, or the evangelists and the apostles, it is not possible to have the certain hope of salvation. For by the tongue of the holy prophets and apostles our Lord speaks, and God takes pleasure in the words of the saints; not that He requires the spoken address, but that He delights in the good disposition; not that He receives any profit from men, but that He finds a restful satisfaction in the rightly-affected soul of the righteous. For it is not that Christ is magnified by what we say; but as we receive benefits from Him, we proclaim with grateful mind His beneficence to us; not that we can attain to what is worthy therein, but that we give the meet return to the best of our ability. And when the Gospels or the Epistles, therefore, are read, let not your attention centre on the book or on the reader, but on the God who speaks to you from heaven. For the book is but that which is seen, while Christ is the divine subject spoken of. It brings us then the glad tidings of that economy of the Saviour, which is worthy of all praise, to wit, that, though He was God, He became man through kindness toward man, and did not lay aside, indeed, the dignity which was His from all eternity, but assumed the economy that should work salvation. It brings us the glad tidings of that economy of the Saviour worthy of all praise, to wit, that He sojourned with us as a physician for the sick, who did not heal them with potions, but restored them by the inclination of His philanthropy. It brings us the glad tidings of this economy of the Saviour altogether to be praised, to wit, that to them who had wandered astray the way of salvation was shown, and that to the despairing the grace of salvation was made known, which blesses all in different modes; searching after the erring, enlightening the blinded, giving life to the dead, setting free the slaves, redeeming the captives, and becoming all things to all of us in order to be the true way of salvation to us: and all this He does, not by reason of our goodwill toward Him, but in virtue of a benignity that is proper to our Benefactor Himself. For the Saviour did all, not in order that He might acquire virtue Himself, but that He might put us in possession of eternal life. He made man, indeed, after the image of God, and appointed him to live in a paradise of pleasure. But the man being deceived by the devil, and having become a transgressor of the divine commandment, was made subject to the doom of death. Whence, also, those born of him were involved in their father’s liability in virtue of their succession, and had the reckoning of condemnation required of them. “For death reigned from Adam to Moses.” (Rom_5:14) But the Lord. in His benignity toward man, when He saw the creature He Himself had formed now held by the power of death, did not turn away finally from him whom He had made in His own image, but visited him in each generation, and forsook him not; and manifesting Himself first of all among the patriarchs, and then proclaiming Himself in the law, and presenting the likeness of Himself40 in the prophets, He presignified the economy of salvation. When, moreover, the fulness of the times came for His glorious appearing, He sent beforehand the archangel Gabriel to bear the glad tidings to the Virgin Mary. And he came down from the ineffable powers above to the holy Virgin, and addressed her first of all with the salutation, ‘Hail, thou that art highly favoured.” And when this word,” Hail, thou that art highly favoured,” reached her, in the very moment of her hearing it, the Holy Spirit entered into the undefiled temple of the Virgin, and her mind and her members were sanctified together. And nature stood opposite, and natural intercourse at a distance, beholding with amazement the Lord of nature, in a manner contrary to nature, or rather above nature, doing a miraculous work in the body; and by the very weapons by which the devil strove against us, Christ also saved us, taking to Himself our passible body in order that He might impart the greater grace41 to the being who was deficient in it. And “where sin abounded, grace did much more abound.” And appropriately was grace sent to the holy Virgin. For this word also is contained in the oracle of the evangelic history: “And in the sixth month the angel Gabriel was sent to a virgin espoused to a man whose name was Joseph, of the house and lineage of David; and the virgin’s name was Mary;”42 and so forth. And this was the first month to the holy Virgin. Even as Scripture says in the book of the law: “This month shall be unto you the beginning of months: it shall be the first month among the months of the year to you.”43 “Keep ye the feast of the holy passover to the Lord in all your generations.” it was also the sixth month to Zacharias. And rightly, then, did the holy Virgin prove to be of the family of David, and she had her home in Bethlehem, and was betrothed rightfully to Joseph, in accordance with the laws of relationship. And her espoused husband was her guardian, and possessor also of the untarnished incorruption which was hers. And the name given to the holy Virgin was one that became her exceedingly. For she was called Mary, and that, by interpretation, means illumination. And what shines more brightly that the light of virginity? For this reason also the virtues are called virgins by those who strive rightly to get at their true nature. But if it is so great a blessing to have a virgin heart, how great a boon will it be to have the flesh that cherishes virginity along with the soul! Thus the holy Virgin, while still in the flesh, maintained the incorruptible life, and received in faith the things which were announced by the archangel. And thereafter she journeyed diligently to her relation Elisabeth in the hill-country. “And she entered into the house of Zacharias, and saluted Elisabeth,” (Luk_1:41) in imitation of the angel. “And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leapt with joy in her womb; and Elisabeth was filled with the Holy Ghost.” (Luk_1:41) Thus the voice of Mary wrought with power, and filled Elisabeth with the Holy Ghost. And by her tongue, as from an ever-flowing fountain, she sent forth a stream of gracious gifts in the way of prophecy to her relation; and while the feet of her child were bound in the womb,44 she prepared to dance and leap. And that was the sign of a marvellous jubilation. For wherever she was who was highly favoured, there she filled all things with joy. “And Elisabeth spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? Blessed art thou among women.” (Luk_1:42, Luk_1:43) For thou hast become to women the beginning of the new creation.45 Thou hast given to us boldness of access into paradise, and thou hast put to flight our ancient woe. For after thee the race of woman shall no more be made the subject of reproach. No more do the successors of Eve fear the ancient curse, or the pangs of childbirth. For Christ, the Redeemer of our race, the Saviour of all nature, the spiritual Adam who has healed the hurt of the creature of earth, cometh forth from thy holy womb. “Blessed art thou among women, and blessed is the fruit of thy womb.” For He who bears all blessings for us is manifested as thy fruit. This we read in the clear words of her who was barren; but yet more clearly did the holy Virgin herself express this again when she presented to God the song replete with thanksgiving, and acceptance, and divine knowledge; announcing ancient things together with what was new; proclaiming along with things which were of old, things also which belong to the consummation of the ages; and summing up in a short discourse the mysteries of Christ. “And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour,” and so forth. “He hath holpen His servant Israel in remembrance of His mercy, and of the covenant which He established with Abraham and with his seed for ever.” (Luk_1:46, etc.) Thou seest how the holy Virgin has surpassed even the perfection of the patriarchs, and how she confirms the covenant which was made with Abraham by God, when He said, “This is the covenant which I shall establish between me and thee.” (Gen_17:11; Rom_4:11) Wherefore He has come and confirmed the covenant with Abraham, having received mystically in Himself the sign of circumcision, and having proved Himself the fulfilment of the law and the prophets. This song of prophecy, therefore, did the holy mother of God render to God, saying, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour: for He that is mighty hath done to me great things, and holy is His name.” For having made me the mother of God, He has also preserved me a virgin; and by my womb the fulness of all generations is headed up together for sanctification. For He hath blessed every age, both men and women, both young men and youths, and old men. “He hath made strength with His arm,” (Luk_1:51) on our behalf, against death and against the devil, having torn the handwriting of our sins. “He hath scattered the proud in the imagination of their hearts;” yea, He hath scattered the devil himself, and all the demons that serve under him. For he was overweeningly haughty in his heart, seeing that he dared to say, “I will set my throne above the clouds, and I will be like the Most High.” (Isa_14:14) And now, how He scattered him the prophet has indicated in what follows, where he says, “Yet now thou shalt be brought down to hell,” (Isa_14:15) and all thy hosts with thee. For He has overthrown everywhere his altars and the worship of vain gods, and He has prepared for Himself a peculiar people out of the heathen nations. “He hath put down the mighty from their seats, and exalted them of low degree.” In these terms is intimated in brief the extrusion of the Jews and the admission of the Gentiles. For the elders of the Jews and the scribes in the law, and those who were richly privileged with other prerogatives, because they used their riches ill and their power lawlessly, were cast down by Him from every seat, whether of prophecy or of priesthood, whether of legislature or of doctrine, and were stripped of all their ancestral wealth, and of their sacrifices and multitudinous festivals, and of all the honourable privileges of the kingdom. Spoiled of all these boons, as naked fugitives they were cast out into captivity. And in their stead the humble were exalted, namely, the Gentile peoples who hungered after righteousness. For, discovering their own lowliness, and the hunger that pressed upon them for the knowledge of God, they pleaded for the divine word, though it were but for crumbs of the same, like the woman of Canaan; (Mat_15:27) and for this reason they were filled with the riches of the divine mysteries. For the Christ who was born of the Virgin, and who is our God, has given over the whole inheritance of divine blessings to the Gentiles. “He hath holpen His servant Israel.” (Luk_1:54) Not any Israel in general, indeed, but His servant, who in very deed maintains the true nobility of Israel. And on this account also did the mother of God call Him servant (Son) and heir. For when He had found the same labouring painfully in the letter and the law, He called him by grace. It is such an Israel, therefore, that He called and hath holpen in remembrance of His mercy. “As He spake to our fathers, I to Abraham and to his seed for ever.” In these few words is comprehended the whole mystery of the economy. For, with the purpose of saving the race of men, and fulfilling the covenant that was made with our fathers, Christ has once “bowed the heavens and come down.” (Psa_18:9) And thus He shows Himself to us as we are capable of receiving Him, in order that we might have power to see Him, and handle Him, and hear Him when the speaketh. And on this account did God the Word deem it meet to take to Himself the flesh and the perfect humanity by a woman, the holy Virgin; and He was born a man, in order that He might discharge our debt, and fulfil even in Himself46 the ordinances of the covenant made with Abraham, in its rite of circumcision, and all the other legal appointments connected with it. And after she had spoken these words the holy Virgin went to Nazareth; and from that a decree of Caesar led her to come again to Bethlehem; and so, as proceeding herself from the royal house, she was brought to the royal house of David along with Joseph her espoused husband. And there ensued there the mystery which transcends all wonders, – the Virgin brought forth and bore in her hand Him who bears the whole creation by His word. “And there was no room for them in the inn.” (Luk_2:7) He found no room who founded the whole earth by His word. She nourished with her milk Him who imparts sustenance and life to everything that hath breath. She wrapped Him in swaddling-clothes who binds the whole creation fast with His word. She laid Him in a manger who rides seated upon the cherubim. (Psa_80:1) A light from heaven shone round about Him who lighteneth the whole creation. The hosts of heaven attended Him with their doxologies who is glorified in heaven from before all ages. A star with its torch guided them who had come from the distant parts of earth toward Him who is the true Orient. From the East came those who brought gifts to Him who for our sakes became poor. And the holy mother of God kept these words, and pondered them in her heart, like one who was the receptacle of all the mysteries. Thy praise, O most holy Virgin, surpasses all laudation, by reason of the God who received the flesh and was born man of thee. To thee every creature, of things in heaven, and things on earth, and things under the earth, offers the meet offering of honour. For thou hast been indeed set forth as the true cherubic throne. Thou shinest as the very brightness of light in the high places of the kingdoms of intelligence;47 where the Father, who is without beginning, and whose power thou hadst overshadowing thee, is glorified; where also the Son is worshipped, whom thou didst bear according to the flesh; and where the Holy Spirit is praised, who effected in thy womb the generation of the mighty King. Through thee, O thou that art highly favoured, is the holy and consubstantial Trinity known in the world. Together with thyself, deem us also worthy to be made partakers of thy perfect grace in Jesus Christ our Lord: with whom, and with the Holy Spirit, be glory to the Father, now and ever, and unto the ages of the ages. Amen.48

 

 

FOOTNOTES

 

1 [This very homily has been cited to prove the antiquity of the festival of the Annunciation, observed, in the West, March 25. But even Pellicia objects that this is a spurious work. The feast of the Nativity was introduced into the East by Chrysostom after the records at Rome had been inspected, and the time of the taxing at Bethlehem had been found. See his Sermon (A.D. 386), beautifully translated by Dr. Jarvis in his Introduction, etc., p. 541. Compare Tertullian, vol. 3. p. 164, and Justin, vol. 1. p. 174, this series. Now, as the selection of the 25th of March is clearly based on this, we may say no more of that day. Possibly some Sunday was associated with the Annunciation. The four Sundays preceding Christmas are all observed by the Nestorians in commemoration of the Annunciation.]

2 The secondary title is: The First Discourse of our holy father Gregory, surnamed Thaumaturgus, bishop of Neo-Caesareia in Pontus, on the Annunciation to the most holy Virgin Mary, mother of God. Works of Gregory Thaumaturgus by Ger. Voss, p. 9.

3 ἀνακεκαίνισται; others ἀνακέκληται, recovered.

5 ξύλα.

6 δένδρα.

9 Others, ὁσίως, piously.

7 Or, διό, wherefore.

8 Or, καλέσουσι, they shall call.

9 χόρευσα.

10 Or, τῷ τῆς καρδίας φρονήματι, in the thoughts of her heart.

11 ὑπόθεσιν; others ὑπόσχεσιν, the promise.

12 καὶ λαμπάδα φωτὸς ἀπαστράπτεις.

13 θεοφόρων.

14 Or, ὑποδέχου καὶ μάνθανε, and receive thou and learn.

15 φανέρωσιν.

16 Or, archangel.

17 Or, gifted with grace.

18 Or, rejoice.

19 τοῦ νοητοῦ ἡλίου ἡ ἀνατολή; others, ἡλίου τῆς δικαιοσύνης, the rising Sun of righteousness.

20 λειμών.

21 ἀσκήσεως; better κυήσεως, conception.

22 There is a similar passage in Ephraem’s discourse, De Margarita Pretiosa, vol. iii.

23 ἁγιάσματος. Psa_132:8.

24 πρεσβεύων.

25 Or, and they shall worship Him. Psa_45:10, Psa_45:11.

26 πρωτότοκον πασῆς τῆς κτίσεως. [Or, the heir, etc.]

27 Or, the Bread of life.

28 Or, righteousness.

29 Or, the whole administration of the economy in an unutterable mystery.

30 “The Encomium of the same holy Father Gregory, bishop of Neo-Caesareia in Pontus, surnamed Thaumaturgus, on the Annunciation to the all-holy Mary, mother of God, and ever-virgin.”

31 Or, before all wisdom.

32 Or, gifted with grace.

33 εν τῇ ταφῇ; others, ἐν τῇ ἁφῇ = in the touch or union of the holy body.

34 ἄγαλμα.

35 Or, by His throne.

36 Or example, κατόρθωμα.

37 Or, truth.

38 Or, justifying observances, δικαιώματα.

39 Or, ye will find eternal life. Joh_5:39.

40 ὁμοιούμενος.

41 Or, joy.

42 Luk_1:26, Luk_1:27. [Marah = bitterness, Exo_15:23.]

43 Exo_12:2. [The name Mary is misinterpreted, infra.]

44 Or, and with the bound feet of her child in the womb.

45 Or, resurrection.

46 μέχρις ἑαυτοῦ.

47 ἐν τοῖς ἄκροις τῶν νοητῶν Βασιλειῶν. Others read νότου = in the high places of the kingdoms of the south.

48 The close is otherwise given thus: To whom be the glory and the power unto the ages of the ages. Amen.



Gregory Thaumaturgus (Cont.)Part II. – Dubious or Spurious Writings. (Cont.)

Four Homilies. (Cont.)

The Third Homily.

On the Annunciation to the Holy Virgin Mary.49

Again have we the glad tidings of joy, again the announcements of liberty, again the restoration, again the return, again the promise of gladness, again the release from slavery. An angel talks with the Virgin, in order that the serpent may no more have converse with the woman. In the sixth month, it is said, the angel Gabriel was sent from God to a virgin espoused to a man. (Luk_1:26, Luk_1:27) Gabriel was sent to declare the world-wide salvation: Gabriel was sent to bear to Adam the signature of his restoration; Gabriel was sent to a virgin, in order to transform the dishonour of the female sex into honour; Gabriel was sent to prepare the worthy chamber for the pure spouse; Gabriel was sent to wed the creature with the Creator; Gabriel was sent to the animate palace of the King of the angels; Gabriel was sent to a virgin espoused to Joseph, but preserved for Jesus the Son of God. The incorporeal servant was sent to the virgin undefiled. One free from sin was sent to one that admitted no corruption. The light was sent that should announce the Sun of righteousness. The dawn was sent that should precede the light of the day. Gabriel was sent to proclaim Him who is in the bosom of the Father, and who yet was to be in the arms of the mother. Gabriel was sent to declare Him who is upon the throne, and yet also in the cavern. The subaltern was sent to utter aloud the mystery of the great King; the mystery, I mean, which is discerned by faith, and which cannot be searched out by officious curiosity; the mystery which is to be adored, not weighed; the mystery which is to be taken as a thing divine, and not measured. “In the sixth month Gabriel was sent to a virgin.” What is meant by this sixth month? What? It is the sixth month from the time when Elisabeth received the glad tidings, from the time that she conceived John. And how is this made plain? The archangel himself gives us the interpretation, when he says to the virgin: “Behold, thy relation Elisabeth, she hath also conceived a son in her old age: and this is now the sixth month with her, who was called barren.” (Luk_1:36) In the sixth month – that is evidently, therefore, the sixth month of the conception of John. For it was meet that the subaltern should go before; it was meet that the attendant should precede; it was meet that the herald of the Lord’s coming should prepare the way for Him. In the sixth month the angel Gabriel was sent to a virgin espoused to a man; espoused, not united; espoused, yet kept intact. And for what purpose was she espoused? In order that the spoiler might not learn the mystery prematurely. For that the King was to come by a virgin, was a fact known to the wicked one. For he too heard these words of Isaiah: “Behold, a virgin shall conceive, and bear a son.” (Isa_7:14) And on every occasion, consequently, he kept watch upon the virgin’s words, in order that, whenever this mystery should be fulfilled, he might prepare her dishonour. Wherefore the Lord came by an espoused virgin, in order to elude the notice of the wicked one; for one who was espoused was pledged in fine to be her husband’s. “In the sixth month the angel Gabriel was sent to a virgin espoused to a man whose name was Joseph.” Hear what the prophet says about this man and the virgin: “This book that is sealed shall be delivered to a man that is learned.” (Isa_29:11) What is meant by this sealed book, but just the virgin undefiled? From whom is this to be given? From the priests evidently. And to whom? To the artisan Joseph. As, then, the priests espoused Mary to Joseph as to a prudent husband, and committed her to his care in expectation of the time of marriage, and as it behoved him then on obtaining her to keep the virgin untouched, this was announced by the prophet long before, when he said: “This book that is sealed shall be delivered to a man that is learned.” And that man will say, I cannot read it. But why canst thou not read it, O Joseph? I cannot read it, he says, because the book is sealed. For whom, then, is it preserved? It is preserved as a place of sojourn for the Maker of the universe. But let us return to our immediate subject. In the sixth month Gabriel was sent to a virgin – he who received, indeed, such injunctions as these: “Come hither now, archangel, and become the minister of a dread mystery which has been kept hid, and be thou the agent in the miracle. I am moved by my compassions to descend to earth in order to recover the lost Adam. Sin hath made him decay who was made in my image, and hath corrupted the work of my hands, and hath obscured the beauty which I formed. The wolf devours my nursling, the home of paradise is desolate, the tree of life is guarded by the flaming sword, the location of enjoyments is closed. My pity is evoked for the object of this enmity, and I desire to seize the enemy. Yet I wish to keep this mystery, which I confide to thee alone, still hid from all the powers of heaven. Go thou, therefore, to the Virgin Mary. Pass thou on to that animate city whereof the prophet spake in these words: ‘Glorious things were spoken of thee, O city of God.’ (Psa_87:3) Proceed, then, to my rational paradise; proceed to the gate of the east; proceed to the place of sojourn that is worthy of my word; proceed to that second heaven on earth; proceed to the light cloud, and announce to it the shower of my coming; proceed to the sanctuary prepared for me; proceed to the hall of the incarnation; proceed to the pure chamber of my generation after the flesh. Speak in the ears of my rational ark, so as to prepare for me the accesses of hearing. But neither disturb nor vex the soul of the virgin. Manifest thyself in a manner befitting that sanctuary, and hail her first with the voice of gladness. And address Mary with the saturation, ‘Hail, thou that art highly favoured,’ that I may show compassion for Eve in her depravation.” The archangel heard these things, and considered them within himself, as was reasonable, and said: “Strange is this matter; passing comprehension is this thing that is spoken. He who is the object of dread to the cherubim, He who cannot be looked upon by the seraphim, He who is incomprehensible to all the heavenly50 powers, does He give the assurance of His connection with a maiden? does He announce His own personal coming? yea more, does He hold out an access by hearing? and is He who condemned Eve, urgent to put such honour upon her daughter? For He says: ‘So as to prepare for me the accesses of hearing.’ But can the womb contain Him who cannot be contained in space? Truly this is a dread mystery.” While the angel is indulging such reflections, the Lord says to Him: “Why art thou troubled and perplexed, O Gabriel? Hast thou not already been sent by me to Zacharias the priest? Hast thou not conveyed to him the glad tidings of the nativity of John? Didst thou not inflict upon the incredulous priest the penalty of speechlessness? Didst thou not punish the aged man with dumbness? Didst thou not make thy declaration, and I confirmed it? And has not the actual fact followed upon thy announcement of good? Did not the barren woman conceive? Did not the womb obey the word? Did not the malady of sterility depart? Did not the inert disposition of nature take to flight? Is not she now one that shows fruitfulness, who before was never pregnant? Can anything be impossible with me, the Creator of all? Wherefore, then, art thou tossed with doubt?” What is the angel’s answer to this? “O Lord,” he says, “to remedy the defects of nature, to do away with the blast of evils, to recall the dead members to the power of life, to enjoin on nature the potency of generation, to remove barrenness in the case of members that have passed the common limit,51 to change the old and withered stalk into the appearance of verdant vigour, to set forth the fruitless soil suddenly as the producer of sheaves of corn, – to do all this is a work which, as it is ever the case, demands Thy power. And Sarah is a witness thereto, and along with her52 also Rebecca, and again Anna, who all, though bound by the dread ill of barrenness, were afterwards gifted by Thee with deliverance from that malady. But that a virgin should bring forth, without knowledge of a man, is something that goes beyond all the laws of nature; and dost Thou yet announce Thy coming to the maiden? The bounds of heaven and earth do not contain Thee, and how shall the womb of a virgin contain Thee?” And the Lord says: “How did the tent of Abraham contain me?” (Gen_18:1-33) And the angel says: “As there were there the deeps of hospitality, O Lord, Thou didst show Thyself there to Abraham at the door of the tent, and didst pass quickly by it, as He who filleth all things. But how can Mary sustain the fire of the divinity? Thy throne blazes with the illumination of its splendour, and can the virgin receive Thee without being consumed?” Then the Lord says: “Yea surely, if the fire in the wilderness injured the bush, my coming will indeed also injure Mary; but if that fire which served as the adumbration of the advent of the fire of divinity from heaven fertilized the bush, and did not burn it, what wilt thou say of the Truth that descends not in a flame of fire, but in the form of rain?”53 Thereupon the angel set himself to carry out the commission given him, and repaired to the Virgin, and addressed her with a loud voice, saying: “Hail, thou that are highly favoured! the Lord is with thee. No longer shalt the devil be against thee; for where of old that adversary inflicted the wound, there now first of all does the Physician apply the salve of deliverance. Where death came forth, there has life now prepared its entrance. By a woman came the flood of our ills, and by a woman also our blessings have their spring. Hail, thou that are highly favoured! Be not thou ashamed, as if thou wert the cause of our condemnation. For thou art made the mother of Him who is at once Judge and Redeemer. Hail, thou stainless mother of the Bridegroom54 of a world bereft! Hail, thou that hast sunk in thy womb the death (that came) of the mother (Eve)! Hail, thou animate temple of temple of God! Hail, thou equal55 home of heaven and earth alike! Hail, thou amplest receptacle of the illimitable nature!” But as these things are so, through her has come for the sick the Physician; for them that sit in darkness, the Sun of righteousness; for all that are tossed and tempest-beaten, the Anchor and the Port undisturbed by storm. For the servants in irreconcilable enmity has been born the Lord; and One has sojourned with us to be the bond of peace and the Redeemer of those led captive, and to be the peace for those involved in hostility. For He is our peace; (Eph_2:14) and of that peace may it be granted that all we may receive the enjoyment, by the grace and kindness of our Lord Jesus Christ; to whom be the glory, honour, and power, now and ever, and unto all the ages of the ages. Amen. 

 

The Fourth Homily.

On the Holy Theophany, or On Christ’s Baptism,56

O ye who are the friends of Christ, and the friends of the stranger, and the friends of the brethren, receive in kindness my speech to-day, and open your ears like the doors of hearing, and admit within them my discourse, and accept from me this saving proclamation of the baptism57 of Christ, which took place in the river Jordan, in order that your loving desires may be quickened after the Lord, who has done so much for us in the way of condescension. For even though the festival of the Epiphany of the Saviour is past, the grace of the same yet abides with us through all. Let us therefore enjoy it with insatiable minds; for insatiate desire is a good thing in the case of what pertains to salvation – yea, it is a good thing. Come therefore, all of us, from Galilee to Judea, and let us go forth with Christ; for blessed is he who journeys in such company on the way of life. Come, and with the feet of thought let us make for the Jordan, and see John the Baptist as he baptizes One who needs no baptism, and yet submits to the rite in order that He may bestow freely upon us the grace of baptism. Come, let us view the image of our regeneration, as it is emblematically presented in these waters. “Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.” (Mat_3:13) O how vast is the humility of the Lord! O how vast His condescension! The King of the heavens hastened to John, His own forerunner, without setting in motion the camps58 of His angels, without despatching beforehand the incorporeal powers as His precursors; but presenting Himself in utmost simplicity, in soldier-like form,59 He comes up to His own subaltern. And He approached him as one of the multitude, and humbled Himself among the captives though He was the Redeemer, and ranged Himself with those under judgment though He was the Judge, and joined Himself with the lost sheep though He was the Good Shepherd who on account of the straying sheep came down from heaven, and yet did not forsake His heavens, and Was mingled with the tares though He was that heavenly grain that springs unsown. And when the Baptist John then saw Him, recognising Him whom before in his mother’s womb he had recognised and worshipped, and discerning clearly that this was He on whose account, in a manner surpassing the natural time, the had leaped in the womb of his mother. in violation of the limits of nature, he drew his right hand within his double cloak, and bowing his head like a servant full of love to his master, addressed Him in these words: I have need to be baptized of Thee, and comest Thou to me? (Mat_3:14) What is this Thou doest, my Lord? Why dost Thou reverse the order of things? Why seekest Thou along with the servants, at the hand of Thy servant, the things that are proper to servants? Why dost Thou desire to receive what Thou requirest not? Why dost Thou burden me, Thy servitor, with Thy mighty condescension? I have need to be baptized of Thee, but Thou hast no need to be baptized of me. The less is blessed by the greater, and the greater is not blessed and sanctified by the less. The light is kindled by the sun, and the sun is not made to shine by the rush-lamp. The clay is wrought by the potter, and the potter is not moulded by the clay. The creature is made anew by the Creator, and the Creator is not restored by the creature. The infirm is healed by the physician, and the physician is not cured by the infirm. The poor man receives contributions from the rich, and the rich borrow not from the poor. I have need to be baptized of Thee, and comest Thou to me? Can I be ignorant who Thou art, and from what source Thou hast Thy light, and whence Thou art come? Or, because Thou hast been born even as I have been,60 am I, then, to deny the greatness of Thy divinity? Or, because Thou hast condescended so far to me as to have approached my body, and dost bear me wholly in Thyself in order to effect the salvation of the whole man, am I, on account of that body of Thine which is seen, to overlook that divinity of Thine which is only apprehended? Or, because on behalf of my salvation Thou hast taken to Thyself the offering of my first-fruits, am I to ignore the fact that Thou “coverest Thyself with light as with a garment?” (Psa_104:2) Or, because Thou wearest the flesh that is related to me, and dost show Thyself to men as they are able to see Thee, am I to forget the brightness of Thy glorious divinity? Or, because I see my own form in Thee, am I to reason against Thy divine substance, which is invisible and incomprehensible? I know Thee, O Lord; I know Thee clearly. I know Thee, since I have been taught by Thee; for no one can recognise Thee, unless He enjoys Thine illumination. I know Thee, O Lord, clearly; for I saw Thee spiritually before I beheld this light. When Thou wert altogether in the incorporeal bosom of the heavenly Father, Thou wert also altogether in the womb of Thy handmaid and mother; and I though held in the womb of Elisabeth by nature as in a prison, and bound with the indissoluble bonds of the children unborn, leaped and celebrated Thy birth with anticipative rejoicings. Shall I then, who gave intimation of Thy sojourn on earth before Thy birth, fail to apprehend Thy coming after Thy birth? Shall I, who in the womb was a teacher of Thy coming, be now a child in understanding in view of perfect knowledge? But I cannot but worship Thee, who art adored by the whole creation; I cannot but proclaim Thee, of whom heaven gave the indication by the star, and for whom earth offered a kind reception by the wise men, while the choirs of angels also praised Thee in joy over Thy condescension to us, and the shepherds who kept watch by night hymned Thee as the Chief Shepherd of the rational sheep. I cannot keep silence while Thou art present, for I am a voice; yea, I am the voice, as it is said, of one crying in the wilderness, Prepare ye the way of the Lord. (Mat_3:3; Mar_1:3; Luk_3:4; Joh_1:23) I have need to be baptized of Thee, and comest Thou to me? I was born, and thereby removed the barrenness of the mother that bore me; and while still a babe I became the healer of my father’s speechlessness, having received of Thee from my childhood the gift of the miraculous. But Thou, being born of the Virgin Mary, as Thou didst will, and as Thou alone dost know, didst not do away with her virginity; but Thou didst keep it, and didst simply gift her with the name of mother: and neither did her virginity preclude Thy birth, nor did Thy birth injure her virginity. But these two things, so utterly opposite – bearing and virginity – harmonized with one intent; for such a thing abides, possible with Thee, the Framer of nature. I am, but a man, and am a partaker of the divine grace; but Thou art God, and also man to the same effect: for Thou art by nature man’s friend. I have need to be baptized of Thee, and comest Thou to me? Thou who wast in the beginning, and wast with God, and wast God; (Joh_1:1) Thou who art the brightness of the Father’s glory; (Heb_1:3) Thou who art the perfect image of the perfect Father;61 Thou who art the true light that lighteneth every man that cometh into the world; (Joh_1:9) Thou who wast in the world, and didst come where Thou wast; Thou who wast made flesh, and yet wast not changed into the flesh; Thou who didst dwell among us, and didst manifest Thyself to Thy servants in the form of a servant; Thou who didst bridge earth and heaven together by Thy holy name, – comest Thou to me? One so great to such a one as I am? The King to the forerunner? The Lord to the servant? But though Thou wast not ashamed to be born in the lowly measures of humanity, yet I have no ability to pass the measures of nature. I know how great is the measure of difference between earth and the Creator. I know how great is the distinction between the clay and the potter. I know how vast is the superiority possessed by Thee, who art the Sun of righteousness, over me who am but the torch of Thy grace. Even though Thou art compassed with the pure cloud of the body, I can still recognise Thy lordship. I acknowledge my own servitude, I proclaim Thy glorious greatness, I recognise Thy perfect lordship, I recognise my own perfect insignificance, I am not worthy to unloose the latchets of Thy shoes; (Luk_3:16; Joh_1:27) and how shall I dare to touch Thy stainless head? How can I stretch out the right hand upon Thee, who didst stretch out the heavens like a curtain, (Psa_104:2) and didst set the earth above the waters? (Psa_136:6) How shall I spread those menial hands of mine upon Thy head? How shall I wash Thee, who art undefiled and sinless? How shall I enlighten the light? What manner of prayer shall I offer up over Thee, who dost receive the prayers even of those who are ignorant of Thee?

When I baptize others, I baptize into Thy name, in order that they may believe on Thee, who comest with glory; but when I baptize Thee, of whom shall I make mention? and into whose name shall I baptize Thee? Into that of the Father? But Thou hast the Father altogether in Thyself, and Thou art altogether in the Father. Or into that of the Son? But beside Thee there is no other Son of God by nature. Or into that of the Holy Spirit? But He is ever together with Thee, as being of one substance, and of one will, and of one judgment, and of one power, and of one honour with Thee; and He receives, along with Thee, the same adoration from all. Wherefore, O Lord, baptize Thou me, if Thou pleasest; baptize me, the Baptist. Regenerate one whom Thou didst cause to be generated. I Extend Thy dread right hand, which Thou hast prepared for Thyself, and crown my head by Thy touch, in order that I may run the course before Thy kingdom, crowned like a forerunner, and diligently announce the good tidings to the sinners, addressing them with this earnest call: “Behold the Lamb of God, that taketh away the sin of the world!” (Joh_1:29) O river Jordan, accompany me in the joyous choir, and leap with me, and stir thy waters rhythmically, as in the movements of the dance; for thy Maker stands by thee in the body. Once of old didst thou see Israel pass through thee, and thou didst divide thy floods, and didst wait in expectation of the passage of the people; but now divide thyself more decidedly, and flow more easily, and embrace the stainless limbs of Him who at that ancient time did convey the Jews62 through thee. Ye mountains and hills, ye valleys and torrents, ye seas and rivers, bless the Lord, who has come upon the river Jordan; for through these streams He transmits sanctification to all streams. And Jesus answered and said to him: Suffer it to be so now, for thus it becometh us to fulfil all righteousness. (Mat_3:13) Suffer it to be so now; grant the favour of silence, O Baptist, to the season of my economy. Learn to will whatever is my will. Learn to minister to me in those things on which I am bent, and do not pry curiously into all that I wish to do. Suffer it to be so now: do not yet proclaim my divinity; do not yet herald my kingdom with thy lips, in order that the tyrant may not learn the fact and give up the counsel he has formed with respect to me. Permit the devil to come upon me, and enter the conflict with me as though I were but a common man, and receive thus his mortal wound. Permit me to fulfil the object for which I have come to earth. It is a mystery that is being gone through this day in the Jordan. My mysteries are for myself and my own. There is a mystery here, not for the fulfilling of my own need, but for the designing of a remedy for those who have been wounded. There is a mystery, which gives in these waters the representation of the heavenly streams of the regeneration of men. Suffer it to be so now: when thou seest me doing what seemeth to me good among the works of my hands, in a manner befitting divinity, then attune thy praises to the acts accomplished. When thou seest me cleansing the lepers, then proclaim me as the framer of nature. When thou seest me make the lame ready runners, then with quickened pace do thou also prepare thy tongue to praise me. When thou seest me cast out demons, then hail my kingdom with adoration. When thou seest me raise the dead from their graves by my word, then, in concert with those thus raised, glorify me as the Prince of Life. When thou seest me on the Father’s right hand, then acknowledge me to be divine, as the equal of the Father and the Holy Spirit, on the throne, and in eternity, and in honour. Suffer it to be so now; for thus it becometh us to fulfil all righteousness. I am the Lawgiver, and the Son of the Lawgiver; and it becometh me first to pass through all that is established, and then to set forth everywhere the intimations of my free gift. It becometh me to fulfil the law, and then to bestow grace. It becometh me to adduce the shadow, and then the reality. It becometh me to finish the old covenant, and then to dictate the new, and to write it on the hearts of men, and to subscribe it with my blood,63 and to seal it with my Spirit. It becometh me to ascend the cross, and to be pierced with its nails, and to suffer after the manner of that nature which is capable of suffering, and to heal sufferings by my suffering, and by the tree to cure the wound that was inflicted upon men by the medium of a tree. It becometh me to descend even into the very depths of the grave, on behalf of the dead who are detained there. It becometh me, by my three days’ dissolution in the flesh, to destroy the power of the ancient enemy, death. It becometh me to kindle the torch of my body for those who sit in darkness and in the shadow of death. It becometh me to ascend in the flesh to that place where I am in my divinity. It becometh me to introduce to the Father the Adam reigning in me. It becometh me to accomplish these things, for on account of these things I have taken my position with the works of my hands. It becometh me to be baptized with this baptism for the present, and afterwards to bestow the baptism of the consubstantial Trinity upon all men. Lend me, therefore, O Baptist, thy right hand for the present economy, even as Mary lent her womb for my birth. Immerse me in the streams of Jordan, even as she who bore me wrapped me in children’s swaddling-clothes. Grant me thy baptism even as the Virgin granted me her milk. Lay hold of this head of mine, which the seraphim revere. With thy right hand lay hold of this head, that is related to thyself in kinship. Lay hold of this head, which nature has made to be touched. Lay hold of this head, which for this very purpose has been formed by myself and my Father. Lay hold of this head of mine, which, if one does lay hold of it in piety, will save him from ever suffering shipwreck. Baptize me, who am destined to baptize those who believe on me with water, and with the Spirit, and with fire: with water, capable of washing away the defilement of sins; with the Spirit, capable of making the earthly spiritual; with fire, naturally fitted to consume the thorns of transgressions. On hearing these words, the Baptist directed his mind to the object of the salvation,64 and comprehended the mystery which he had received, and discharged the divine command; for he was at once pious and ready to obey. And stretching forth slowly his right hand, which seemed both to tremble and to rejoice, he baptized the Lord. Then the Jews who were present, with those in the vicinity and those from a distance, reasoned together, and spake thus with themselves and with each other: Was it, then, without cause that we imagined John to be superior to Jesus? Was it without cause that we considered the former to be greater than the latter? Does not this very baptism attest the Baptist’s pre-eminence? Is not he who baptizeth presented as the superior, and he who is baptized as the inferior? But while they, in their ignorance of the mystery of the economy, babbled in such wise with each other, He who alone is Lord, and by nature the Father of the Only-begotten, He who alone knoweth perfectly Him whom He alone in passionless fashion begat, to correct the erroneous imaginations of the Jews, opened the gates of the heavens, and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing out thereby the new Noah, yea the maker of Noah, and the good pilot of the nature which is in shipwreck. And He Himself calls with clear voice out of heaven, and says: “This is my beloved Son,” (Mat_3:17; Mat_17:5; Mar_1:11; Luk_9:35) – the Jesus there, namely, and not the John; the one baptized, and not the one baptizing; He who was begotten of me before all periods of time and not he who was begotten of Zacharias; He who was born of Mary after the flesh, and not he who was brought forth by Elisabeth beyond all expectation; He who was the fruit of the virginity yet preserved intact, and not he who was the shoot from a sterility removed; He who has had His conversation with you, and not he who was brought up in the wilderness. This is my beloved Son, in whom I am well pleased: my Son, of the same substance with myself, and not of a different; of one substance with me according to what is unseen, and of one substance with you according to what is seen, yet without sin. This is He who along with me made man. This is my beloved Son, in whom I am well pleased. This Son of mine and this son of Mary are not two distinct persons; but this is my beloved Son, – this one who is both seen with the eye and apprehended with the mind. This is my beloved Son, in whom I am well pleased; hear Him. If He shall say, I and my Father are one, (Joh_10:30) hear Him. If He shall say, He that hath seen me hath seen the Father, (Joh_14:9) hear Him. If He shall say, He that hath sent me is greater than I, (Joh_14:28) adapt the voice to the economy. If He shall say, Whom do men say that I the Son of man am? (Mat_16:13) answer ye Him thus: Thou art the Christ, the Son of the living God. (Mat_16:16) By these words, as they were sent from the Father out of heaven in thunder-form, the race of men was enlightened: they apprehended the difference between the Creator and the creature, between the King and the soldier (subject), between the Worker and the work; and being strengthened in faith, they drew near through the baptism of John to Christ, our true God, who baptizeth with the Spirit and with fire. To Him be glory, and to the Father, and to the most holy and quickening Spirit, now and ever, and unto the ages of the ages. Amen.

 

Elucidation.

I can do no better than follow Dupin as to the authorship of these Homilies. He thinks the style of Proclus (of Constantinople) may be detected in them, though the fourth is beyond him for eloquence, and has even been thought worthy of St. Chrysostom. It was produced after Nicaea, and probably after Ephesus, its somewhat exaggerated praises of the θεοτόκος being unusual at an earlier period. The titles of these Homilies are the work of much later editors; and interpolations probably occur frequently, by the same hands. 

 

 

FOOTNOTES

 

49 “The Third Discourse by the same sainted Gregory, Bishop of Neo-Caesareia, surnamed Thaumaturgus, on the Annunciation to the all-holy Virgin Mary, mother of God.”

50 Or, angelic.

51 ὑπεροριοις μέλεσιν.

52 Or, and after her.

53 Psa_74:6. [A sub-allusion, in bad taste, to Semele.]

54 νυμφοτόκε. The Latin version gives it as = sponsa, simul et mater. [Apostrophe not worship.]

55 ἱσόῤροπον.

56 “A Discourse by our sainted Father Gregory, Bishop of Neo-Caesareia, surnamed Thaumaturgus, on the Holy Theophany, or, as the title is given, on the Holy Lights.”

57 καταδύσεως.

58 Or, armies.

59 Or subaltern, ἐν τᾑ στρατιωτικῇ μορφῇ.

60 Or, because for my sake Thou hast been born as I have been.

61 Or, of the perfect Light; to wit, the Father.

62 Or, the Hebrews.

63 Or, with my name.

64 Or, to the Saviour’s object.



Gregory Thaumaturgus (Cont.)Part II. – Dubious or Spurious Writings. (Cont.)

On All the Saints.1

Grant thy blessing, Lord.

It was my desire to be silent, and not to make a public2 display of the rustic rudeness of my tongue. For silence is a matter of great consequence when one’s speech is mean.3 And to refrain from utterance is indeed an admirable thing, where there is lack of training; and verily he is the highest philosopher who knows how to cover his ignorance by abstinence from public address. Knowing, therefore, the feebleness of tongue proper to me, I should have preferred such a course. Nevertheless the spectacle of the onlookers impels me to speak. Since, then, this solemnity is a glorious one among our festivals, and the spectators form a crowded gathering, and our assembly is one of elevated fervour in the faith, I shall face the task of commencing an address with confidence.4 And this I may attempt all the more boldly, since the Father5 requests me, and the Church is with me, and the sainted martyrs with this object strengthen what is weak in me. For these have inspired aged men to accomplish with much love a long course, and constrained them to support their failing steps by the staff of the word;6 and they have stimulated women to finish their course like the young men, and have brought to this, too, those of tender years, yea, even creeping children. In this wise have the martyrs shown their power, leaping with joy in the presence of death, laughing at the sword, making sport of the wrath of princes, grasping at death as the producer of deathlessness, making victory their own by their fall, through the body taking their leap to heaven, suffering their members to be scattered abroad in order that they might hold7 their souls, and, bursting the bars of life, that they might open the. gates8 of heaven. And if any one believes not that death is abolished, that Hades is trodden under foot, that the chains thereof are broken, that the tyrant is bound, let him look on the martyrs disporting themselves9 in the presence of death, and taking up the jubilant strain of the victory of Christ. O the marvel! Since the hour when Christ despoiled Hades, men have danced in triumph over death. “O death, where is thy sting! O grave, where is thy victory?” (1Co_15:55) Hades and the devil have been despoiled, and stripped of their ancient armour, and cast out of their peculiar power. And even as Goliath had his head cut off with his own sword, so also is the devil, who has been the father of death, put to rout through death; and he finds that the selfsame thing which he was wont to use as the ready weapon of his deceit, has become the mighty instrument of his own destruction. Yea, if we may so speak, casting his hook at the Godhead, and seizing the wonted enjoyment of the baited pleasure, he is himself manifestly caught while he deems himself the captor, and discovers that in place of the man he has touched the God. By reason thereof do the martyrs leap upon the head of the dragon, and despise every species of torment. For since the second Adam has brought up the first Adam out of the deeps of Hades, as Jonah was delivered out of the whale, and has set forth him who was deceived as a citizen of heaven to the shame of the deceiver, the gates of Hades have been shut, and the gates of heaven have been opened, so as to offer an unimpeded entrance to those who rise thither in faith. In olden time Jacob beheld a ladder erected reaching to heaven, and the angels of God ascending and descending upon it. But now, having been made man for man’s sake, He who is the Friend of man has crushed with the foot of His divinity him who is the enemy of man, and has borne up the man with the hand of His Christhood,10 and has made the trackless ether to be trodden by the feet of man. Then the angels were ascending and descending; but now the Angel of the great counsel neither ascendeth nor descendeth: for whence or where shall He change His position, who is present everywhere, and filleth all things, and holds in His hand the ends. of the world? Once, indeed, He descended, and once He ascended, – not, however, through any change11 of nature, but only in the condescension12 of His philanthropic Christhood;13 and He is seated as the Word with the Father, and as the Word He dwells in the womb, and as the Word He is found everywhere, and is never separated from the God of the universe. Aforetime did the devil deride the nature of man with great laughter, and he has had his joy over the times of our calamity as his festal-days. But the laughter is only a three days’ pleasure, while the wailing is eternal; and his great laughter has prepared for him a greater wailing and ceaseless tears, and inconsolable weeping, and a sword in his heart. This sword did our Leader forge against the enemy with fire in the virgin furnace, in such wise and after such fashion as He willed, and gave it its point by the energy of His invincible divinity, and dipped it in the water of an undefiled baptism, and sharpened it by sufferings without passion in them, and made it bright by the mystical resurrection; and herewith by Himself He put to death the vengeful adversary, together with his whole host. What manner of word, therefore, will express our joy or his misery? For he who was once an archangel is now a devil; he who once lived in heaven is now seen crawling like a serpent upon earth; he who once was jubilant with the cherubim, is now shut up in pain in the guard-house of swine; and him, too, in fine, shall we put to rout if we mind those things which are contrary to his choice, by the grace and kindness of our Lord Jesus Christ, to whom be the glory and the power unto the ages of the ages. Amen.

 

Elucidation.

The feast of All Saints is very ancient in the Oriental churches, and is assigned to the Octave of Pentecost, the Anglican Trinity Sunday. See Neale, Eastern Church, vol. ii. pp. 734, 753. In the West it was instituted when Boniface III. (who accepted from the Emperor Phocas the title of “Universal Bishop,” A.D. 607) turned the Pantheon into a church, and with a sort of practical epigram called it the church of “All the Saints.” It was a local festival until the ninth century, when the Emperor Louis the Pious introduced it into France and Germany. Thence it came to England. It falls on the 1st of November.

The gates of the church at Rome are the same which once opened for the worship of “all the gods.” They are of massive bronze, and are among the most interesting of the antiquities of the city.

The modern gates of St. Peter’s, at Rome, are offensive copies of heathen mythology; and among the subjects there represented, is the shameful tale of Leda, – a symbol of the taste of Leo X. 

 

 

FOOTNOTES

 

1 A discourse of Gregory Thaumaturgus published by Joannes Aloysius Mingarelli, Bologna, 1770.

2 The codex gives δημοσιεύουσαν, for which we read δημοσιεύειν.

3 The codex gives ἀτελής, for which εὐτελής is read by the editor.

4 Reading θαῤῥούντως for θαῤῥοῦντος.

5 This is supposed by the Latin annotator to refer to the bishop, and perhaps to Phaedimus of Amasea, as in those times no one was at liberty to make an address in the church when the bishop was present, except by his request or with his permission.

6 Or, the Word.

7 σφίγξωσι.

8 Or, keys.

9 κυβιστῶντες.

10 Χριστότητος, for which, however, χρηστότητος, benignity, is suggested. [Sometimes are intended ambiguity.]

11 μεταβάσει.

12 συγκαταβάσει.

13 Or, benignity.



Gregory Thaumaturgus (Cont.)Part II. – Dubious or Spurious Writings. (Cont.)

On the Gospel According to Matthew.1

(Mat_6:22, Mat_6:23.)

“The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But it thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!”

The single eye is the love unfeigned; for when the body is enlightened by it, it sets forth through the medium of the outer members only things which are perfectly correspondent with the inner thoughts. But the evil eye is the pretended love, which is also called hypocrisy, by which the whole body of the man is made darkness. We have to consider that deeds meet only for darkness may be within the man, while through the outer members he may produce words that seem to be of the light:2 for there are those who are in reality wolves, though they may be covered with sheep’s clothing. Such are they who wash only the outside of the cup and platter, and do not understand that, unless the inside of these things is cleansed, the outside itself cannot be made pure. Wherefore, in manifest confutation of such persons, the Saviour says: “If the light that is in thee be darkness, how great is that darkness!” That is to say, if the love which seems to thee to be light is really a work meet for darkness, by reason of some hypocrisy concealed in thee, what must be thy patent transgressions!

 

 

FOOTNOTES

 

1 A fragment. (Gallandi, Vet. Patr. Biblioth., xiv. p. 119; from a Catena on Matthew, Cod. MS. 168, Mitarelli.)

2 The text is apparently corrupt here: ἄξια μὲν σκότους πράγματα ἐννοούμενον ἔσωθεν · διὰ δὲ τῶν ἔξωθεν μερῶν φωτὸς εἶναι δοκοῦντα προφέρον ῥήματα. Migne suggests ἐννοοῦμεν τόν and προφέροντα.



Dionysius. Introductory Notice to Dionysius, Bishop of Alexandria.

[A.D. 200-265.] The great Origen had twin children in Gregory and Dionysius. Their lives ran in parallel lines, and are said to have ended on the same day; and nobly did they sustain the dignity and orthodoxy of the pre-eminent school which was soon to see its bright peculiar star in Athanasius. Dionysius is supposed to have been a native of Alexandria, of heathen parentage, and of a family possessed of wealth and honourable rank. Early in life he seems to have been brought under the influence of certain presbyters; and a voice seemed to speak to him in a vision1 encouraging him to “prove all things, and hold fast that which is good.” We find him at the feet of Origen a diligent pupil, and afterwards, as a presbyter, succeeding Heraclas (A.D. 232) as the head of the school, sitting in Origen’s seat. For about fifteen years he further illuminated this illustrious chair; and then, in ripe years, about A.D. 246, he succeeded Heraclas again as bishop of Alexandria, at that time, beyond all comparison, the greatest and the most powerful See of Christendom.

For a year or two he fed his flock in peace; but then troubles broke in upon his people, even under the kindly reign of Philip. Things grew worse, till under Decius the eighth persecution was let loose throughout the empire. Like Cyprian, Dionysius retired for a season, upon like considerations, but not until he had been arrested and providentially delivered from death in a singular manner. On returning to his work, he found the Church greatly disturbed by the questions concerning the lapsed, with which Cyprian’s history has made us acquainted. In the letter to Fabius will be found details of the earlier persecution, and in that against Germanus are interesting facts of his own experience. The Epistle to the Alexandrians contains very full particulars of the pestilence which succeeded these calamities; and it is especially noteworthy as contrasting the humanity and benevolence of Christians with the cruel and cowardly indifference of the pagans towards the dying and the dead. Seditions and tumults followed, on which we have our author’s reflections in the Epistle to Hierax, with not a few animated touches of description concerning the condition of Alexandria after such desolations. In the affair of Cyprian with Stephen he stood by the great Carthaginian doctor, and maintained the positions expressed in the letter of Firmilian.2 Wars, pestilences, and the irruptions of barbarians, make up the history of the residue of the period, through which Dionysius was found a “burning and a shining light” to the Church; his great influence extending throughout the East, and to the West also. I may leave the residue of his story to the introductory remarks of the translator, and to his valuable annotations, to which it will not be necessary for me to add many of my own. But I must find room to express my admiration for his character, which was never found wanting amid many terrible trials of character and of faith itself. His pen was never idle; his learning and knowledge of the Scriptures are apparent, even in the fragments that have come down to us; his fidelity to the traditions received from Origen and Heraclas are not less conspicuous; and in all his dealings with his brethren of the East and West there reigns over his conduct that pure spirit of the Gospel which proves that the virgin-age of the Church was not yet of the past. A beautiful moderation and breadth of sympathy distinguish his episcopal utterances; and, great as was his diocese, he seems equally devoid of prelatic pride and of that wicked ambition which too soon after the martyr-ages proved the bane of the Church’s existence. The following is the…

 

Translator’s Introductory Notice.

For our knowledge of the career of this illustrious disciple of Origen we are indebted chiefly to Eusebius, in the sixth and seventh books of his Historia Ecclesiastica, and in the fourteenth book of his Praeparatio Evangelica.3 He appears to have been the son of pagan parents; but after studying the doctrines of various of the schools of philosophy, and coming under the influence of Origen, to whom he had attached himself as a pupil, he was led to embrace the Christian faith. This step was taken at an early period, and as he informs us, only after free examination and careful inquiry into the great systems of heathen belief. He was made a presbyter in Alexandria after this decision; and on the elevation of Heraclas to the bishopric of that city, Dionysius succeeded him in the presidency of the catechetical school there about A.D. 232. After holding that position for some fifteen years Heraclas died, and Dionysius was again chosen to be his successor; and ascending the episcopal throne of Alexandria about A.D. 247 or 248, he retained that See till his death in the year 265. The period of his activity as bishop was a time of great suffering and continuous anxiety; and between the terrors of persecution on the one hand, and the cares of controversy on the other, he found little repose in his office. During the Decian persecution he was arrested and hurried off by the soldiers to a small town named Taposiris, lying between Alexandria and Canopus. But he was rescued from the peril of the seizure in a remarkably providential manner, by a sudden rising of the people of the rural district through which he was carried. Again, however, he was called to suffer, and that more severely, when the persecution under Valerian broke out in the year 257. On making open confession of his faith on this occasion he was banished, at a time when he was seriously ill, to Cephro, a wild and barren district in Libya; and not until he had spent two or three years in exile there was he enabled to return to Alexandria, in virtue of the edict of Gallienus. At various times he had to cope, too, with the miseries of pestilence and famine and civil conflicts in the seat of his bishopric. In the many ecclesiastical difficulties of his age he was also led to take a prominent part. When the keen contest was waged on the subject of the rebaptism of recovered heretics about the year 256, the matter in dispute was referred by both parties to his judgment, and he composed several valuable writings on the question. Then he was induced to enter the lists with the Sabellians, and in the course of a lengthened controversy did much good service against their tenets. The uncompromising energy of his opposition to that sect carried him, however, beyond the bounds of prudence, so that he himself gave expression to opinions not easily reconcilable with the common orthodox doctrine. For these he was called to account by Dionysius bishop of Rome;4 and when a synod had been summoned to consider the case, he promptly and humbly acknowledged the error into which his precipitate zeal had drawn him. Once more, he was urged to give his help in the difficulty with Paul of Samosata. But as the burden of years and infirmities made it impossible for him to attend the synod convened at Antioch in 265 to deal with that troublesome heresiarch, he sent his opinion on the subject of discussion in a letter to the council, and died soon after, towards the close of the same year. The responsible duties of his bishopric had been discharged with singular faithfulness and patience throughout the seventeen eventful years during which he occupied the office. Among the ancients he was held in the highest esteem both for personal worth and for literary usefulness; and it is related that there was a church dedicated to him in Alexandria. One feature that appears very prominently in his character, is the spirit of independent investigation which possessed him. It was only after candid examination of the current philosophies that he was induced to become a Christian; and after his adoption of the faith, he kept himself abreast of all the controversies of the time, and perused with an impartial mind the works of the great heretics. He acted this principle through his whole course as a teacher, pronouncing against such writings only when he had made himself familiar with their contents, and saw how to refute them. And we are told in Eusebius,5 that when a certain presbyter once remonstrated with him on this subject, and warned him of the injury he might to do his own soul by habituating himself to the perusal of these heterodox productions, Dionysius was confirmed in his purpose by a vision and a voice which were sent him, as he thought, from heaven to relieve him of all such fear, and to encourage him to read and prove all that might come into his hand, because that method had been from the very first the cause of faith to him. The moderation of his character, again, is not less worthy of notice. In the case of the Novatian schism, while he was from the first decidedly opposed to the principles of the party, he strove by patient and affectionate argumentation to persuade the leader to submit. So, too, in the disputes on baptism we find him urgently entreating the Roman bishop Stephen not to press matters to extremity with the Eastern Church, nor destroy the peace she had only lately begun to enjoy. Again, in the chiliastic difficulties excited by Nepos, and kept up by Coracion, we see him assembling all the parochial clergy who held these opinions, and inviting all the laymen of the diocese also to attend the conference, and discussing the question for three whole days with all these ministers, considering their arguments, and meeting all their objections patiently by Scripture testimony, until he persuades Coracion himself to retract, and receives the thanks of the pastors, and restores unity of faith in his bishopric. On these occasions his mildness, and benignity, and moderation stand out in bold relief; and on others we trace similar evidences of his broad sympathies and his large and liberal spirit. He was possessed also of a remarkably fertile pen; and the number of his theological writings, both formal treatises and more familiar epistles, was very considerable. All these, however, have perished, with the exception of what Eusebius and other early authors already referred to have preserved. The most important of these compositions are the following: 1. A Treatise on the Promises, in two books, which was written against Nepos, and of which Eusebius has introduced two pretty large extracts into the third and seventh books of his History. 2. A Book on Nature, addressed to Timotheus, in opposition to the Epicureans, of which we have some sections in the Praepar. Evangel. of Eusebius. 3. A Work against the Sabellians, addressed to Dionysius bishop of Rome, in four books or letters, in which he deals with his own unguarded statements in the controversy with Sabellius, and of which certain portions have come down to us in Athanasius and Basil. In addition to these, we possess a number of his epistles in whole or part, and a few exegetical fragments. There is a Scholium in the Codex Amerbachianus which may be given here: — It should be known that this sainted Dionysius became a hearer of Origen in the fourth year of the reign of Philip, who succeeded Gordian in the empire. On the death of Heraclas, the thirteenth bishop of the church of Alexandria, he was put in possession of the headship of that church; and after a period of seventeen years, embracing the last three years of the reign of Philip, and the one year of that of Decius, and the one year of Gallus and Volusianus the son of Decius, and twelve years of the reigns of Valerian and his son Gallus (Gallienus), he departed to the Lord. And Basilides was bishop of the parishes in the Pentapolis of Libya, as Eusebius informs us in the sixth and seventh books of his Ecclesiastical History.

 

 

FOOTNOTES

 

1 Epistle to Philemon, infra.

2 Vol. 5. p. 390, this series.

3 There are also passages, of larger or smaller extent, bearing upon his life and his literary activity, in Jerome (De viris illustr., ch. 69: and Praefatio ad Lib., xviii., Comment. in Esaiam), Athanasius (De Sententia Dionysii, and De Synodi Nicaenae Decretis), Basil (De Spiritu Sancto, ch. 29; Epist. ad Amphiloch., and Epist. ad Maximum). Among modern authorities, we may refer specially to the Dissertation on his life and writings by S. de Magistris, in the folio edition issued under his care in Greek and Latin at Rome in 1796; to the account given by Basnage in the Histoire de l’Eglise, tome i. livre ii. ch. v. p. 68; to the complete collection of his extant works in Gallandi’s Bibliotheca Patrum, iii. p. 481, etc.; as well as to the accounts in Cave’s Hist. Lit., i. p. 95, and elsewhere.

4 [Not, however, as an inferior, but as one bishop in those days remonstrated with another, and as he himself remonstrated with Stephen. See infra.]

5 Hist. Eccles., viii. 7.



Dionysius (Cont.)Extant Fragments.

Part I. – Containing Various Sections of the Works.

I. – From the Two Books on the Promises.1

1. But as they produce a certain composition by Nepos,2 on which they insist very strongly, as if it demonstrated incontestably that there will be a (temporal) reign of Christ upon the earth, I have to say, that in many other respects I accept the opinion of Nepos, and love him at once for his faith, and his laboriousness, and his patient study in the Scriptures, as also for his great efforts in psalmody,3 by which even now many of the brethren are delighted. I hold the man, too, in deep respect still more, inasmuch as4 he has gone to his rest before us. Nevertheless the truth is to be prized and reverenced above all things else. And while it is indeed proper to praise and approve ungrudgingly anything that is said aright, it is no less proper to examine and correct anything which may appear to have been written unsoundly. If he had been present then himself, and had been stating his opinions orally, it would have been sufficient to discuss the question together without the use of writing, and to endeavour to convince the opponents, and carry them along by interrogation and reply. But the work is published, and is, as it seems to some, of a very persuasive character; and there are unquestionably some teachers, who hold that the law and the prophets are of no importance, and who decline to follow the Gospels, and who depreciate the epistles of the apostles, and who have also made large promises5 regarding the doctrine of this composition, as though it were some great and hidden mystery, and who, at the same time, do not allow that our simpler brethren have any sublime and elevated conceptions either of our Lord’s appearing in His glory and His true divinity, or of our own resurrection from the dead, and of our being gathered together to Him, and assimilated to Him, but, on the contrary, endeavour to lead them to hope6 for things which are trivial and corruptible, and only such as what we find at present in the kingdom of God. And since this is the case, it becomes necessary for us to discuss this subject with our brother Nepos just as if he were present.

 

2. After certain other matters, he adds the following statement: – Being then in the Arsinoitic7 prefecture – where, as you are aware, this doctrine was current long ago, and caused such division, that schisms and apostasies took place I in whole churches – I called together the presbyters and the teachers among the brethren in the villages, and those of the brethren also who wished to attend were present. I exhorted them to make an investigation into that dogma in public. Accordingly, when they had brought this book before us, as though it were a kind of weapon or impregnable battlement, I sat with them for three days in succession from morning till evening, and attempted to set them right on the subjects propounded in the composition. Then, too, I was greatly gratified by observing the constancy of the brethren, and their love of the truth, and their docility and intelligence, as we proceeded, in an orderly method, and in a spirit of moderation, to deal with questions, and difficulties, and concessions. For we took care not to press, in every way and with jealous urgency, opinions which had once been adopted, even although they might appear to be correct.8 Neither did we evade objections alleged by others; but we endeavoured as far as possible to keep by the subject in hand, and to establish the positions pertinent to it. Nor, again, were we ashamed to change our opinions, if reason convinced us, and to acknowledge the fact; but rather with a good conscience, and in all sincerity, and with open hearts9 before God, we accepted all that could be established by the demonstrations and teachings of the Holy Scriptures. And at last the author and introducer of this doctrine, whose name was Coracion, in the hearing of all the brethren present, made acknowledgment of his position, and engaged to us that he would no longer hold by his opinion, nor discuss it, nor mention it, nor teach it, as he had been completely convinced by the arguments of those opposed to it. The rest of the brethren, also, who were present, were delighted with the conference, and with the conciliatory spirit and the harmony exhibited by all.

 

3. Then, a little further on, he speaks of the Revelation of John as follows: – Now some before our time have set aside this book, and repudiated it entirely, criticising it chapter by chapter, and endeavouring to show it to be without either sense or reason. They have alleged also that its title is false; for they deny that John is the author. Nay, further, they hold that it can be no sort of revelation, because it is covered with so gross and dense a veil of ignorance. They affirm, therefore, that none of the apostles, nor indeed any of the saints, nor any person belonging to the Church, could be its author; but that Cerinthus,10 and the heretical sect founded by him, and named after him the Cerinthian sect, being desirous of attaching the authority of a great name to the fiction propounded by him, prefixed that title to the book. For the doctrine inculcated by Cerinthus is this: that there will be an earthly reign of Christ ; and as he was himself a man devoted to the pleasures of the body, and altogether carnal in his dispositions, he fancied11 that that kingdom would consist in those kinds of gratifications on which his own heart was set, – to wit, in the delights of the belly, and what comes beneath the belly, that is to say, in eating and drinking, and marrying, and in other things under the guise of which he thought he could indulge his appetites with a better grace,12 such as festivals, and sacrifices, and the slaying of victims. But I, for my part, could not venture to set this book aside, for there are many brethren who value it highly. Yet, having formed an idea of it as a composition exceeding my capacity of understanding, I regard it as containing a kind of hidden and wonderful intelligence on the several subjects which come under it. For though I cannot comprehend it, I still suspect that there is some deeper sense underlying the words. And I do not measure and judge its expressions by the standard of my own reason, but, making more allowance for faith, I have simply regarded them as too lofty for my comprehension; and I do not forthwith reject what I do not understand, but I am only the more filled with wonder at it, in that I have not been able to discern its import.13

 

4. After this, he examines the whole book of the Revelation; and having proved that it cannot possibly be understood according to the bald, literal sense, he proceeds thus: – When the prophet now has completed, so to speak, the whole prophecy, he pronounces those blessed who should observe it, and names himself, too, in the number of the same: “For blessed,” says he, “is he that keepeth the words of the prophecy of this book; and I John who saw and heard these things.” (Rev_22:7, Rev_22:8) That this person was called John, therefore, and that this was the writing of a John, I do not deny. And I admit further, that it was also the work of some holy and inspired man. But I could not so easily admit that this was the apostle, the son of Zebedee, the brother of James, and the same person with him who wrote the Gospel which bears the title according to John, and the catholic epistle. But from the character of both, and the forms of expression, and the whole disposition and execution14 of the book, I draw the conclusion that the authorship is not his. For the evangelist nowhere else subjoins his name, and he never proclaims himself either in the Gospel or in the epistle.

 

And a little further on he adds: – John, moreover, nowhere gives us the name, whether as of himself directly (in the first person), or as of another (in the third person). But the writer of the Revelation puts himself forward at once in the very beginning, for he says: “The Revelation of Jesus Christ, which He gave to him to show to His servants quickly; and He sent and signified it by His angel to His servant John, who bare record of the Word of God, and of his testimony, and of all things that he saw.” (Rev_1:1, Rev_1:2) And then he writes also an epistle, in which he says: “John to the seven churches which are in Asia, grace be unto you, and peace.” The evangelist, on the other hand, has not prefixed his name even to the catholic epistle; but without any circumlocution, he has commenced at once with the mystery of the divine revelation itself in these terms: “That which was from the beginning, which we have heard, which we have seen with our eyes.” (1Jo_1:1) And on the ground of such a revelation as that the Lord pronounced Peter blessed, when He said: “Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” (Mat_16:17) And again in the second epistle, which is ascribed to John, the apostle, and in the third, though they are indeed brief, John is not set before us by name; but we find simply the anonymous writing, “The elder.” This other author, on the contrary, did not even deem it sufficient to name himself once, and then to proceed with his narrative; but he takes up his name again, and says: “I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos for the Word of God, and for the testimony of Jesus Christ.” (Rev_1:9) And likewise toward the end he speaks thus: “Blessed is he that keepeth the sayings of the prophecy of this book; and I John who saw these things and heard them.” (Rev_22:7, Rev_22:8) That it is a John, then, that writes these things we must believe, for he himself tells us.

 

5. What John this is, however, is uncertain. For he has not said, as he often does in the Gospel, that he is the disciple beloved by the Lord, or the one that leaned on His bosom, or the brother of James, or one that was privileged to see and hear the Lord. And surely he would have given us some of these indications if it had been his purpose to make himself clearly known. But of all this he offers us nothing; and he only calls himself our brother and companion, and the witness of Jesus, and one blessed with the seeing and hearing of these revelations. I am also of opinion that there were many persons of the same name with John the apostle, who by their love for him, and their admiration and emulation of him, and their desire to be loved by the Lord as he was loved, were induced to embrace also the same designation, just as we find many of the children of the faithful called by the names of Paul and Peter.15 There is, besides, another John mentioned in the Acts of the Apostles, with the surname Mark, whom Barnabas and Paul attached to themselves as companion, and of whom again it is said: “And they had also John to their minister.” (Act_13:5) But whether this is the one who wrote the Revelation, I could not say. For it is not written that he came with them into Asia. But the writer says: “Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John, departing from them, returned to Jerusalem.” (Act_13:13) I think, therefore, that it was some other one of those who were in Asia. For it is said that there were two monuments in Ephesus, and that each of these bears the name of John.

 

6. And from the ideas, and the expressions, and the collocation of the same, it may be very reasonably conjectured that this one is distinct from that.16 For the Gospel and the Epistle agree with each other, and both commence in the same way. For the one opens thus, “In the beginning was the Word;” while the other opens thus, “That which was from the beginning.” The one says: “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.” (Joh_1:14) The other says the same things, with a slight alteration: “That 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.” (1Jo_1:1, 1Jo_1:2) For these things are introduced by way of prelude, and in opposition, as he has shown in the subsequent parts, to those who deny that the Lord is come in the flesh. For which reason he has also been careful to add these words: “And that which we have seen we testify, and show unto you that eternal life which was with the Father, and was manifested unto us: that which we have seen and heard declare we unto you.” (1Jo_1:2, 1Jo_1:3) Thus he keeps to himself, and does not diverge inconsistently from his subjects, but goes through them all under the same heads and in the same phraseologies, some of which we shall briefly mention. Thus the attentive reader will find the phrases, “the life,” “the light,” occurring often in both; and also such expressions as fleeing from darkness, holding the truth, grace, joy, the flesh and the blood of the Lord, the judgment, the remission of sins, the love of God toward us, the commandment of love on our side toward each other; as also, that we ought to 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 required of us in all things, the Father and the Son, named as such everywhere. And altogether, through their whole course, it will be evident that the Gospel and the Epistle are distinguished by one and the same character of writing. But the Revelation is totally different, and altogether distinct from this; and I might almost say that it does not even come near it, or border upon it. Neither does it contain a syllable in common with these other books. Nay more, the Epistle – for I say nothing of the Gospel – does not make any mention or evince any notion of the Revelation and the Revelation, in like manner, gives no note of the Epistle. Whereas Paul gives some indication of his revelations in his epistles; which revelations, however, he has not recorded in writing by themselves.

 

7. And furthermore, on the ground of difference in diction, it is possible to prove a distinction between the Gospel and the Epistle on the one hand, and the Revelation on the other. For the former are written not only without actual error as regards the Greek language, but also with the greatest elegance, both in their expressions and in their reasonings, and in the whole structure of their style. They are very far indeed from betraying any barbarism or solecism, or any sort of vulgarism, in their diction. For, as might be presumed, the writer possessed the gift of both kinds of discourse,17 the Lord having bestowed both these capacities upon him, viz., that of knowledge and that of expression. That the author of the latter, however, saw a revelation, and received knowledge and prophecy, I do not deny. Only I perceive that his dialect and language are not of the exact Greek type, and that he employs barbarous idioms, and in some places also solecisms. These, however, we are under no necessity of seeking out at present. And I would not have any one suppose that I have said these things in the spirit of ridicule; for I have done so only with the purpose of setting right this matter of the dissimilarity subsisting between these writings.18

 

II. – From the Books on Nature.19

I. In Opposition to Those of the School of Epicurus Who Deny the Existence of a Providence, and Refer the Constitution of the Universe to Atomic Bodies.

Is the universe one coherent whole, as it seems to be in our own judgment, as well as in that of the wisest of the Greek philosophers, such as Plato and Pythagoras, and the Stoics and Heraclitus? or is it a duality, as some may possibly have conjectured? or is it indeed something manifold and infinite, as has been the opinion of certain others who, with a variety of mad speculations and fanciful usages of terms, have sought to divide and resolve the essential matter20 of the universe, and lay down the position that it is infinite and unoriginated, and without the sway of Providence?21 For there are those who, giving the name of atoms to certain imperishable and most minute bodies which are supposed to be infinite in number, and positing also the existence of a certain vacant space of an unlimited vastness, allege that these atoms, as they are borne along casually in the void, and clash all fortuitously against each other in an unregulated whirl, and become commingled one with another in a multitude of forms, enter into combination with each other, and thus gradually form this world and all objects in it; yea, more, that they construct infinite worlds. This was the opinion of Epicurus and Democritus; only they differed in one point, in so far as the former supposed these atoms to be all most minute and consequently imperceptible, while Democritus held that there were also some among them of a very large size. But they both hold that such atoms do exist, and that they are so called on account of their indissoluble consistency. There are some, again, who give the name of atoms to certain bodies which are indivisible into parts, while they are themselves parts of the universe, out of which in their undivided state all things are made up, and into which they are dissolved again. And the allegation is, that Diodorus was the person who gave them their names as bodies indivisible into parts.22 But it is also said that Heraclides attached another name to them, and called them “weights;”23 and from him the physician Asclepiades also derived that name.24

 

II. A Refutation of This Dogma on the Ground of Familiar Human Analogies.

How, shall we bear with these men who assert that all those wise, and consequently also noble, constructions (in the universe) are only the works of common chance? those objects, I mean, of which each taken by itself as it is made, and the whole system collectively, were seen to be good by Him by whose command they came into existence. For, as it is said, “God saw everything that He had made, and, behold, it was very good.” (Gen_1:31) But truly these men do not reflect on25 the analogies even of small familiar things which might come under their observation at any time, and from which they might learn that no object of any utility, and fitted to be serviceable, is made without design or by mere chance, but is wrought by skill of hand, and is contrived so as to meet its proper use. And when the object falls out of service and becomes useless, then it also begins to break up indeterminately, and to decompose and dissipate its materials in every casual and unregulated way, just as the wisdom by which it was skilfully constructed at first no longer controls and maintains it. For a cloak, for example, cannot be made without the weaver, as if the warp could be set aright and the woof could be entwined with it by their own spontaneous action; while, on the other hand, if it is once worn out, its tattered rags are flung aside. Again, when a house or a city is built, it does not take on its stones, as if some of them placed themselves spontaneously upon the foundations, and others lifted themselves up on the several layers, but the builder carefully disposes the skilfully prepared stones in their proper positions; while if the structure happens once to give way, the stones are separated and cast down and scattered about. And so, too, when a ship is built, the keel does not lay itself, neither does the mast erect itself in the centre, nor do all the other timbers take up their positions casually and by their own motion. Nor, again, do the so-called hundred beams in the wain fit themselves spontaneously to the vacant spaces they severally light on. But the carpenter in both cases puts the materials together in the right way and at the right time.26 And if the ship goes to sea and is wrecked, or if the wain drives along on land and is shattered, their timbers are broken up and cast abroad anywhere, – those of the former by the waves, and those of the latter by the violence of the impetus. In like manner, then, we might with all propriety say also to these men, that those atoms of theirs, which remain idle and unmanipulated and useless, are introduced vainly. Let them, accordingly, seek for themselves to see into what is beyond the reach of sight, and conceive what is beyond the range of conception;27 unlike him who in these terms confesses to God that things like these had been shown him only by God Himself: “Mine eyes did see Thy work, being till then imperfect.”28 But when they assert now that all those things of grace and beauty, which they declare to be textures finely wrought out of atoms, are fabricated spontaneously by these bodies without either wisdom or perception in them, who can endure to hear29 them talk in such terms of those unregulated30 atoms, than which even the spider, that plies its proper craft of itself, is gifted with more sagacity?

 

III. A Refutation on the Ground of the Constitution of the Universe.

Or who can bear to hear it maintained, that this mighty habitation, which is constituted of heaven and earth, and which is called “Cosmos” on account of the magnitude and the plenitude of the wisdom which has been brought to bear upon it, has been established in all its order and beauty by those atoms which hold their course devoid of order and beauty, and that that same state of disorder has grown into this true Cosmos, Order? Or who can believe that those regular movements and courses are the products of a certain unregulated impetus? Or who can allow that the perfect concord subsisting among the celestial bodies derives its harmony from instruments destitute both of concord and harmony? Or, again, if there is but one and the same substance31 in all things, and if there is the same incorruptible nature32 in all, – the only elements of difference being, as they aver, size and figure, – how comes it that there are some bodies divine and perfect,33 and eternal,34 as they would phrase it, or lasting,35 as some one may prefer to express it; and among these some that are visible and others that are invisible, – the visible including such as sun, and moon, and stars, and earth, and water; and the invisible including gods, and demons, and spirits? For the existence of such they cannot possibly deny however desirous to do so. And again, there are other objects that are long-lived, both animals and plants. As to animals, there are, for example, among birds, as they say, the eagle, the raven, and the phoenix; and among creatures living on land, there are the stag, and the elephant, and the dragon; and among aquatic creatures there are the whales, and such like monsters of the deep. And as to trees, there are the palm, and the oak, and the persea;36 and among trees, too, there are some that are evergreens, of which kind fourteen have been reckoned up by some one; and there are others that only bloom for a certain season, and then shed their leaves. And there are other objects, again – which indeed constitute the vast mass of all which either grow or are begotten – that have an early death and a brief life. And among these is man himself, as a certain holy scripture says of him: “Man that is born of woman is of few days.” (Job_14:1) Well, but I suppose they will reply that the varying conjunctions of the atoms account fully for differences37 so great in the matter of duration. For it is maintained that there are some things that are compressed together by them, and firmly interlaced, so that they become closely compacted bodies, and consequently exceedingly hard to break up; while there are others in which more or less the conjunction of the atoms is of a looser and weaker nature, so that either quickly or after some time they separate themselves from their orderly constitution. And, again, there are some bodies made up of atoms of a definite kind and a certain common figure, while there are others made up of diverse atoms diversely disposed. But who, then, is the sagacious discriminator,38 that brings certain atoms into collocation, and separates others; and marshals some in such wise as to form the sun, and others in such a way as to originate the moon, and adapts all in natural fitness, and in accordance with the proper constitution of each star? For surely neither would those solar atoms, with their peculiar size and kind, and with their special mode of collocation, ever have reduced themselves so as to effect the production of a moon; nor, on the other hand, would the conjunctions of these lunar atoms ever have developed into a sun. And as certainly neither would Arcturus, resplendent as he is, ever boast his having the atoms possessed by Lucifer, nor would the Pleiades glory in being constituted of those of Orion. For well has Paul expressed the distinction when he says: “There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.” (1Co_15:41) And if the coalition effected among them has been an unintelligent one, as is the case with soulless39 objects, then they must needs have had some sagacious artificer; and if their union has been one without the determination of will, and only of necessity, as is the case with irrational objects, then some skilful leader40 must have brought them together and taken them under his charge. And if they have linked themselves together spontaneously, for a spontaneous work, then some admirable architect must have apportioned their work for them, and assumed the superintendence among them; or there must have been one to do with them as the general does who loves order and discipline, and who does not leave his army in an irregular condition, or suffer all things to go on confusedly, but marshals the cavalry in their proper succession, and disposes the heavy-armed infantry in their due array, and the javelin-men by themselves, and the archers separately, and the slingers in like manner, and sets each force in its appropriate position, in order that all those equipped in the same way may engage together. But if these teachers think that this illustration is but a joke, because I institute a comparison between very large bodies and very small, we may pass to the very smallest.

 

Then we have what follows: – But if neither the word, nor the choice, nor the order of a ruler is laid upon them, and if by their own act they keep themselves right in the vast commotion of the stream in which they move, and convey themselves safely through the mighty uproar of the collisions, and if like atoms meet and group themselves with like, not as being brought together by God, according to the poet’s fancy, but rather as naturally recognising the affinities subsisting between each other, then truly we have here a most marvellous democracy of atoms, wherein friends welcome and embrace friends, and all are eager to sojourn together in one domicile; while some by their own determination have rounded themselves off into that mighty luminary the sun, so as to make day; and others have formed themselves into many pyramids of blazing stars, it may be, so as to crown also the whole heavens; and others have reduced themselves into the circular figure, so as to impart a certain solidity to the ether, and arch it over, and constitute it a vast graduated ascent of luminaries, with this object also, that the various conventions of the commoner atoms may select settlements for themselves, and portion out the sky among them for their habitations and stations.

 

Then, after certain other matters, the discourse proceeds thus: – But inconsiderate men do not see even things that are apparent, and certainly they are far from being cognisant of things that are unapparent. For they do not seem even to have any notion of those regulated risings and settings of the heavenly bodies, – those of the sun, with all their wondrous glory, no less than those of the others; nor do they appear to make due application of the aids furnished through these to men, such as the day that rises clear for man’s work, and the night that overshadows earth for man’s rest. “For man,” it is said, “goeth forth unto his work, and to his labour, until the evening.” (Psa_104:23) Neither do they consider that other revolution, by which the sun makes out for us determinate times, and convenient seasons, and regular successions, directed by those atoms of which it consists. But even though men like these – and miserable men they are, however they may believe themselves to be righteous – may choose not to admit it, there is a mighty Lord that made the sun, and gave it the impetus41 for its course by His words. O ye blind ones, do these atoms of yours bring you the winter season and the rains, in order that the earth may yield food for you, and for all creatures living on it? Do they introduce summertime, too, in order that ye may gather their fruits from the trees for your enjoyment? And why, then, do ye not worship these atoms, and offer sacrifices to them as the guardians of earth’s fruits?42 Thankless surely are ye, in not setting solemnly apart for them even the most scanty first-fruits of that abundant bounty which ye receive from them.

 

After a short break he proceeds thus: – Moreover, those stars which form a community so multitudinous and various, which these erratic and ever self-dispersing atoms have constituted, have marked off by a kind of covenant the tracts for their several possessions, portioning these out like colonies and governments, but without the presidency of any founder or house-master; and with pledged fealty and in peace they respect the laws of vicinity with their neighbours, and abstain from passing beyond the boundaries which they received at the outset, just as if they enjoyed the legislative administration of true princes in the atoms. Nevertheless these atoms exercise no rule. For how could these, that are themselves nothing, do that? But listen to the divine oracles: “The works of the Lord are in judgment; from the beginning, and from His making of them, He disposed the parts thereof. He garnished His works for ever, and their principles43 unto their generations.” (Ecclus. 16:26, 27)

 

Again, after a little, he proceeds thus: – Or what phalanx ever traversed the plain in such perfect order, no trooper outmarching the others, or falling out of rank, or obstructing the course, or suffering himself to be distanced by his comrades in the array, as is the case with that steady advance in regular file, as it were, and with close-set shields, which is presented by this serried and unbroken and undisturbed and unobstructed progress of the hosts of the stars? Albeit by side inclinations and flank movements certain of their revolutions become less clear. Yet, however that may be, they assuredly always keep their appointed periods, and again bear onward determinately to the positions from which they have severally risen, as if they made that their deliberate study. Wherefore let these notable anatomizers of atoms,44 these dividers of the indivisible, these compounders of the uncompoundable, these adepts in the apprehension of the infinite, tell us whence comes this circular march and course of the heavenly bodies, in which it is not any single combination of atoms that merely chances all unexpectedly to swing itself round in this way;45 but it is one vast circular choir that moves thus, ever equally and concordantly, and whirls in these orbits. And whence comes it that this mighty multitude of fellow-travellers, all unmarshalled by any captain, all ungifted with any determination of will, and all unendowed with any knowledge of each other, have nevertheless held their course in perfect harmony? Surely, well has the prophet ranked this matter among things which are impossible and undemonstrable, – namely, that two strangers should walk together. For he says, “Shall two come to the same lodging unless they know each other?”46

 

IV. A Refutation of the Same on the Grounds of the Human Constitution.

Further, those men understand neither themselves nor what is proper to themselves. For if any of the leaders in this impious doctrine only considered what manner of person he is himself, and whence he comes, he would surely be led to a wise decision, like one who has obtained understanding of himself, and would say, not to these atoms, but to his Father and Maker, “Thy hands have made me and fashioned me.” (Psa_119:73) And he would take up, too, this wonderful account of his formation as it has been given by one of old: “Hast Thou not poured me out as milk, and curdled me as choose? Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. Thou hast granted me life and favour, and Thy visitation hath preserved my spirit.”47 For of what quantity and of what origin were the atoms which the father of Epicurus gave forth from himself when he begat Epicurus? And how, when they were received within his mother’s womb, did they coalesce, and take form and figure? and how were they put in motion and made to increase? And how did that little seed of generation draw together the many atoms that were to constitute Epicurus, and change some of them into skin and flesh for a covering, and make bone of others for erectness and strength, and form sinews of others for compact contexture? And how did it frame and adapt the many other members and parts – heart and bowels, and organs of sense, some within and some without – by which the body is made a thing of life? For of all these things there is not one either idle or useless: not even the meanest of them – the hair, or the nails, or such like – is so; but all have their service to do, and all their contribution to make, some of them to the soundness of bodily constitution, and others of them to beauty of appearance. For Providence cares not only for the useful, but also for the seasonable and beautiful.48 Thus the hair is a kind of protection and covering for the whole head, and the beard is a seemly ornament for the philosopher. It was Providence, then, that formed the constitution of the whole body of man, in all its necessary parts, and imposed on all its members their due connection with each other, and measured out for them their liberal supplies from the universal resources. And the most prominent of these show clearly, even to the uninstructed, by the proof of personal experience, the value and service attaching to them: the head, for example, in the position of supremacy, and the senses set like a guard about the brain, as the ruler in the citadel; and the advancing eyes, and the reporting ears; and the taste which, as it were, is the tribute-gatherer;49 and the smell, which tracks and searches out its objects: and the touch, which manipulates all put under it.

Hence we shall only run over in a summary way, at present, some few of the works of an all-wise Providence; and after a little we shall, if God grant it, go over them more minutely, when we direct our discourse toward one who has the repute of greater learning. So, then, we have the ministry of the hands, by which all kinds of works are wrought, and all skilful professions practised, and which have all their various faculties furnished them, with a view to the discharge of one common function; and we have the shoulders, with their capacity for bearing burdens; and the fingers, with their power of grasping; and the elbows, with their faculty of bending, by which they can turn inwardly, upon the body, or take an outward inclination, so as to be able either to draw objects toward the body, or to thrust them away from it. We have also the service of the feet, by which the whole terrestrial creation is made to come under our power, the earth itself is traversed thereby, the sea is made navigable, the rivers are crossed, and intercourse is established for all with all things. The belly, too, is the storehouse of meats, with all its parts arranged in their proper collocations, so that it apportions for itself the right measure of aliment, and ejects what is over and above that. And so is it with all the other things by which manifestly the due administration of the constitution of man is wisely secured.50 Of all these, the intelligent and the unintelligent alike enjoy the same use; but they have not the same comprehension of them.51 For there are some who refer this whole economy to a power which they conceive to be a true divinity,52 and which they apprehend as at once the highest intelligence in all things, and the best benefactor to themselves, believing that this economy is all the work of a wisdom and a might which are superior to every other, and in themselves truly divine. And there are others who aimlessly attribute this whole structure of most marvellous beauty to chance and fortuitous coincidence. And in addition to these, there are also certain physicians, who, having made a more effective examination into all these things, and having investigated with utmost accuracy the disposition of the inward parts in especial, have been struck with astonishment at the results of their inquiry, and have been led to deify nature itself. The notions of these men we shall review afterwards, as far as we may be able, though we may only touch the surface of the subject.53 Meantime, to deal with this matter generally and summarily, let me ask who constructed this whole tabernacle of ours, so lofty, erect, graceful, sensitive, mobile, active, and apt for all things? Was it, as they say, the irrational multitude of atoms? Nay, these, by their conjunctions, could not mould even an image of clay, neither could they hew and polish a statue of stone; nor could they cast and finish an idol of silver or gold; but arts and handicrafts calculated for such operations have been discovered by men who fabricate these objects.54 And if, even in these, representations and models cannot be made without the aid of wisdom, how can the genuine and original patterns of these copies have come into existence spontaneously? And whence have come the soul, and the intelligence, and the reason, which are born with the philosopher? Has he gathered these from those atoms which are destitute alike of soul, and intelligence, and reason? and has each of these atoms inspired him with some appropriate conception and notion? And are we to suppose that the wisdom of man was made up by these atoms, as the myth of Hesiod tells us that Pandora was fashioned by the gods? Then shall the Greeks have , to give up speaking of the various species of poetry, and music, and astronomy, and geometry, and all the other arts and sciences, as the inventions and instructions of the gods, and shall have to allow that these atoms are the only muses with skill and wisdom for all subjects. For this theogony, constructed of atoms by Epicurus, is indeed something extraneous to the infinite worlds of order,55 and finds its refuge in the infinite disorder.56

 

 

FOOTNOTES

 

1 In opposition to Noëtus, a bishop in Egypt. Eusebius, Hist. Eccl., vii 24 and 25. Eusebius introduces this extract in the following terms: “There are also two books of his on the subject of the promises. The occasion of writing these was furnished him by a certain Nepos, a bishop in Egypt, who taught that the promises which were given to holy men in the sacred Scriptures were to be understood according to the Jewish sense of the same; and affirmed that there would be some kind of a millennial period, plenished with corporeal delights, upon this earth. And as he thought that he could establish this opinion of his by the Revelation of John, he had composed a book on this question, entitled Refutation of the Allegorists. This, therefore, is sharply attacked by Dionysius in his books on the Promises. and in the first of these books he states his own opinion on the subject; while in the second he gives us a discussion on the Revelation of John, in the introduction to which he makes mention of Nepos.” [Of this Noëtus, see the Philosophumena, vol. 5., this series.]

2 As it is clear from this passage that this work by Dionysius was written against Nepos, it is strange that in his preface to the eighteenth book of his Commentaries on Isaiah, Jerome should affirm it to have been composed against Irenaeus of Lyons. Irenaeus was certainly of the number of those who held millennial views, and who had been persuaded to embrace such by Papias, as Jerome himself tells us in the Catalogus, and as Eusebius explains towards the close of the third book of his History. But that this book by Dionysius was written not against Irenaeus, but against Nepos, is evident, not only from this passage in Eusebius, but also from Jerome himself, in his work On Ecclesiastical Writers, where he speaks of Dionysius. – Vales. [Compare (this series, infra) the comments of Victorinus of Petau for a Western view of the millennial subject.]

3 τῆς πολλῆς ψαλμῳδίας. Christophorsonus interprets this of psalms and hymns composed by Nepos. It was certainly the practice among the ancient Christians to compose psalms and hymns in honour of Christ. Eusebius bears witness to this in the end of the fifth book of his History. Mention is made of these psalms in the Epistle of the Council of Antioch against Paul of Samosata, and in the penultimate canon of the Council of Laodicea, where there is a clear prohibition of the use of ψαλμοι ἰδιωτικοί in the church, i.e., of psalms composed by private individuals. For this custom had obtained great prevalence, so that many persons composed psalms in honour of Christ, and got them sung in the church. It is psalms of this kind, consequently, that the Fathers of the Council of Laodicea forbid to be sung thereafter in the church, designating them ἰδιωτικοί, i.e., composed by unskilled men, and not dictated by the Holy Spirit. Thus is the matter explained by Agobardus in his book De ritu canendi psalmos in Ecclesia. – Vales. [See vol. v., quotation from Pliny.]

4 ταυτῆ μᾶλλον ᾖ προσανεπαύσατο: it may mean, perhaps, for the way in which he has gone to his rest before us.

5 κατεπαγγελλομένων, i.e., diu ante promittunt quam tradunt. The metaphor is taken from the mysteries of the Greeks, who were wont to promise great and marvellous discoveries to the initiated, and then kept them on the rack by daily expectation, in order to confirm their judgment and reverence by such suspense in the conveyance of knowledge, as Tertullian says in his book Against the Valentinians. – Vales. [Vol. 3. p. 503.]

6 Reading ἐλπιζειν ἀναπειθόντων for ἐλπιζόμενα πειθόντων, with the Codex Mazarin.

7 ἐν μὲν οὖν τῷ Ἀρσενοείτῃ. In the three codices here, as well as in Nicephorus and Ptolemy, we find this scription, although it is evident that the word should be written Ἀρσινοείτῃ, as the district took its name from Queen Arsinoe. – Vales.

8 εί καὶ φαίνοιντο. There is another reading, εί καὶ μη φαίνοιντο, although they might not appear to be correct. Christophorsonus renders is: ne illis quae fuerant ante ab ipsis decreta, si quidquam in eis veritati repugnare videretur, mordicus adhaererent praecavebant.

9 ἡπλωμέναις ταῖς καρδίαις. Christophorus renders it, puris erga Deum ac simplisibus animis; Musculus gives, cordibus ad Deum expansis; and Rufinus, patefactis cordibus. [The pictures here given of a primitive synod searching the Scriptures under such a presidency, and exhibiting such tokens of brotherly love, mutual subordination (1Pe_5:5), and a prevailing love of the truth, is to me one of the most fascinating of patristic sketches. One cannot but reflect upon the contrast presented in every aspect by the late Council of the Vatican.]

10 This passage is given substantially by Eusebius also in book iii. c. 28.

11 The text gives ὀνειροπολεῖν, for which ὀνειροπολει or ὠνειροπόλει is to be read.

12 δι ̓ ὧν ευφημότερον ταῦτα ᾠήθη ποριεῖσθαι. The old reading was εὐθυμότερον; but the present reading it given in the MSS., Cod. Maz., and Med., as also in Eusebius, iii. 28, and in Nicephorus, iii. 14. So Rufinus renders it: et ut aliquid sacratius dicere videretur, legales aiebat festivitates rursum celebrandas. [These gross views of millennial perfection entailed upon subsequent ages a reactionary neglect of the study of the Second Advent. A Papal aphorism, preserved by Roscoe, embodies all this: “Sub umbilico nulla religio.” It was fully exemplified, even under Leo X.]

13 [The humility which moderates and subdues our author’s pride of intellect in this passage is, to me, most instructive as to the limits prescribed to arguments in what Coleridge calls “the faith of reason.”]

14 διεξαγωγῆς λεγομἐνης. Musculus renders it tractatum libri; Christophorsonus gives discursum; and Valesius takes it as equivalent to οἰκονομιαν, as διεξαγαγεῖν is the same as διοικεῖν.

15 It is worthwhile to note his passage of Dionysius on the ancient practice of the Christians, in giving their children the names of Peter and Paul, which they did both in order to express the honour and affection in which they held these saints, and to secure that their children might be dear and acceptable to God, just as those saints were. Hence it is that Chrysostom in his first volume, in his oration on St. Meletius, says that the people of Antioch had such love and esteem for Meletius, that the parents called their children by his name, in order that they might have their homes adorned by his presence. And the same Chrysostom, in his twenty-first homily on Genesis, exhorts his hearers not to call their children carelessly by the names of their grandfathers, or great-grandfathers, or men of fame; but rather by the names of saintly men, who have been shining patterns of virtue, in order that the children might be fired with the desire of virtue by their example. – Vales. [A chapter in the history of civilization might here be given on the origin of Christian names and on the motives which should influence Christians in the bestowal of names. The subject is treated, after Plato, by De Maistre.]

16 This is the second argument by which Dionysius reasoned that the Revelation and the Gospel of John are not by one author. For the first argument which he used in proof of this is drawn from the character and usage of the two writers; and this argument Dionysius has prosecuted up to this point. Now, however, he adduces a second argument, drawn from the words and ideas of the two writers, and from the collocation of the expressions. For, with Cicero, I thus interpret the word σύνταξιν. See the very elegant book of Dionysius Hal. entitled Περὶ συντάξεως ὀνομάτων – On the Collocation of Names; although in this passage σύνταξις appears to comprehend the disposition of sentences as well as words. Further, from this passage we can see what experience Dionysius had in criticism; for it is the critic’s part to examine the writings of the ancients, and distinguish what is genuine and authentic from what is spurious and counterfeit. – Vales.

17 The old reading was, τον λόγον, τὴν γνῶσιν. Valesius expunges the τὴν γνῶσιν, as disturbing the sense, and as absent in various codices. Instead also of the reading, τόν τε τῆς σοφίας, τόν τε φράσεως, which is the reading of various manuscripts, and is accepted in the translation. Valesius understands that by the ἑκάτερον λόγον Dionysius means the λόγος ἐνδιάθετος and the λόγος προφορικός, that is, the subjective discourse, or reason in the mind, and the objective discourse, or utterance of the same.

18 [The jealousy with which, while the canon of New Testament Scripture was forming, every claim was sifted, is well illustrated in this remarkable essay. Observe its critical skill and the fidelity with which he exposes the objections based on the style and classicality of the Evangelist. The Alexandrian school was one of bold and original investigation, always subject in spirit, however, to the great canon of Prescription.]

19 Against Epicureans. In Eusebius, Praepar. Evangel., book xiv. ch. 23-27. Eusebius introduces this extract in terms to the following effect: It may be well now to subjoin some few arguments out of the many which are employed in his disputation against the Epicureans, by the bishop of Dionysius, a man who professed a Christian philosophy, as they are found in the work which he composed on Nature. But peruse thou the writer’s statements in his own terms.

20 οὐσίαν.

21 ἀπρονόητον.

22 τῶν ἀμερῶν.

23 ὄγκους.

24 ἐκληρονόμησε τὸ ὄνομα. Eusebius subjoins this remark: ταῦτ ̓ εἰπὼν, ἑξῆς ἀνασκευάζει τὸ δόγμα διὰ πολλῶν, ἀτὰρ δὲ διὰ τούτων, = having said thus much, he (Dionysius) proceeds to demolish this doctrine by many arguments, and among others by what follows. – Gall.

25 The text is, ἀλλ ̓ οὐδε ἀπὸ τῶν μικρῶν τῶν συνήθων καὶ παρὰ πόδας νουθετούντων, etc. We adopt Viger’s suggestion, and read νουθετοῦνται.

26 The text is, ἑκατέρας συνεκόμισε καιριον, for which Viger proposes εις τὸν ἑκατέρας, etc.

27 The text gives, ὁράτωσαν γὰρ τὰς ἀθεάτους ἐκεῖνοι, καὶ τὰς ἀνοήτους νοείτωσαν, οὐχ ὁμοίως ἐκείνῳ, etc. The passage seems corrupt. Some supply φύσεις as the subject intended in the ἀθεάτους and ἀνοήτους; but that leaves the connection still obscure. Viger would read, with one MS., ἀθέτους instead of ἀθάετους, and makes this then the sense: that those Epicureans are bidden study more closely these unregulated and stolid (ἀνοήτους) atoms, not looking at them with a merely cursory and careless glance, as David acknowledges was the case with him in the thoughts of his own imperfect nature, in order that they may the more readily understand how out of such confusion as that in which they are involved nothing orderly and finished could possibly have originated. [P. 86, note 29, infra.]

28 Psa_139:16. The text gives, τὸ ἀκατέργαστόν σου ἴδωσαν οἱ ὀφθαλμοι μου. This strange reading, instead of the usual τὸ ἀκατέργαστόν μου εἶδον (or ιδον) οἱ ὀφθαλμοι σου, is found also in the Alexandrine exemplar of the Septuagint, which gives, τὸ ἀκατεργαστόν σου εἰδοσαν οἱ ὀφθαλμοί μου, and in the Psalter of S. Germanus in Calmet, which has, imperfectum tuum viderunt oculi mei. Viger renders it thus: quod ex tuis operibus imperfectum adhuc et impolitum videbatur, oculi tandem mei perviderunt; i.e., They works, which till now seemed imperfect and unfinished, my eyes have at greater length discerned clearly; to wit, because being now penetrated by greater light from Thee, they have ceased to be dim-sighted. See Viger’s note in Migne.

29 [The reproduction of all this outworn nonsense in our age claims for itself the credit of progressive science. It has had its day, and its destiny is to be speedily wiped out by the next school of thinkers. Meanwhile let the believer’s answer be found in Isa_37:22, Isa_37:23.]

30 ἀῤῥυθμους.

31 οὐσίας.

32 φύσεως.

33 ἀκήρατα.

34 αἰώνια.

35 μακραίωνα.

36 περσέα, a sacred tree of Egypt and Persia, the fruit of which grew from the stem.

37 The text gives διαφθορᾶς, for which Viger suggests διαφορᾶς.

38 φιλοκρίνων.

39 ἀψύχων.

40 ἀγελάρχης.

41 [Our author touches with sagacity this crux of theory: whence comes force, the origin and perpetuation of impetus? Christianity has thus anticipated the defects of “modern science.”]

42 ταῖς ἐπικάρποις.

43 ἀρχάς.

44 τὠν ἀτόμων τομεῖς.

45 ουτω σφενδονισθέντος.

46 This sentence, which is quoted as from the Scriptures, is found nowhere there, at least verbatim et ad litteram. [Amo_3:3.]

47 Job_10:10-12. [The milky element (sperma) marvellously changed into flesh, and the embroidery of the human anatomy, are here admirably brought out. Compare Psa_139:12-16; also p. 86, note 28, supra.]

48 [Ecc_3:11. Note the force of the word Cosmos. Coleridge’s Aids to Reflection, p. 251, ec. New York, 1840. Also, Coleridge’s fancy about the τὸ καλόν quasi καλοῦν.]

49 ἐδωδὴ ωσπερ φορολογοῦσα.

50 The text is, καὶ τὰ ἄλλα δι ̓ οσων ἐμφανῶς ἡ διοίκησις τἤς ἀνθρωπείου μεμηχάνηται διανομῆς. Viger proposes διαμονῆς for διανομῆς, and renders the whole thus: “ac caetera quorum vi humanae firmitatis et conservationis ratio continetur.”

51 The text is, ὧν ὁμοιως τοις ἄφροσιν ἔχοντες οἱ σοφοὶ τὴν κρίσιν, οὐκ ἴσχουσι τὴν γνῶσιν. We adopt Viger’s suggestion, and read χρῆσιν for κρίσιν.

52 We read, with Viger, θεότητα for ἀθεότητα. The text gives οὶ μὲν γὰρ εἰς ἣν ἂν οἰηθῶσιν ἀθεότητα, etc., which might possibly mean something like this: There are some who refer the whole economy to a power which these (others) may deem to be no divinity, (but which is) the highest intelligence in all things, and the best benefactor, etc. Or the sense might be = There are some who refer this most intelligent and beneficent economy to a power which they deem to be no divinity, though they believe the same economy to be the work of a wisdom, etc.

53 The text is, ἡμεῖς δὲ υστερον ὡς ἂν οἶοί τε γενώμεθα, κἂν ἐπιπολῆς, ἀναθεωρήσομεν. Viger renders it thus: “Nos eam postea, jejune fortassis et exiliter, ut pro facultate nostra, prosequemur.” He proposes, however, to read ἐπὶ πολλοις (sc. ῥήμασι or λόγοις) for ἐπιπολῆς.

54 The text is, χειρουργίαι τούτων ὑπ ̓ ἀνθρώπων ευρηνται σωματουργῶν. Viger proposes σωματουργοι, “handicrafts for the construction of such bodies have been discovered by men.”

55 κοσμων. [See note 48, p. 88, supra.]

56 ἀκοσμίαν.



Dionysius (Cont.)Extant Fragments. (Cont.)

Part I. (Cont.)

V. That to Work Is Not a Matter of Pain and Weariness to God.

Now to work, and administer, and do good, and exercise care, and such like actions, may perhaps be hard tasks for the idle, and silly, and weak, and wicked; in whose number truly Epicurus reckons himself, when he propounds such notions about the gods. But to the earnest, and powerful, and intelligent, and prudent, such as philosophers ought to be – and how much more so, therefore, the gods! – these things are not only not disagreeable and irksome, but ever the most delightful, and by far the most welcome of all. To persons of this character, negligence and procrastination in the doing of what is good are a reproach, as the poet admonishes them in these words of counsel: – 

“Delay not aught till the morrow”57

And then he adds this further sentence of threatening: – 

“The lazy procrastinator is ever wrestling with miseries.”58

And the prophet teaches us the same lesson in a more solemn fashion, and declares that deeds done according to the standard of virtue are truly worthy of God,59 and that the man who gives no heed to these is accursed: “For cursed be he that doeth the works of the Lord carelessly.”60 Moreover, those who are unversed in any art, and unable to prosecute it perfectly, feel it to be wearisome when they make their first attempts in it, just by reason of the novelty61 of their experience, and their want of practice in the works. But those, on the other hand, who have made some advance, and much more those who are perfectly trained in the art, accomplish easily and successfully the objects of their labours, and have great pleasure in the work, and would choose rather thus, in the discharge of the pursuits to which they are accustomed, to finish and carry perfectly out what their efforts aim at, than to be made masters of all those things which are reckoned advantageous among men. Yea, Democritus himself, as it is reported, averred that he would prefer the discovery of one true cause to being put in possession of the kingdom of Persia. And that was the declaration of a man who had only a vain and groundless conception of the causes of things,62 inasmuch as he started with an unfounded principle, and an erroneous hypothesis, and did not discern the real root and the common law of necessity in the constitution of natural things, and held as the greatest wisdom the apprehension of things that come about simply in an unintelligent and random way, and set up chance63 as the mistress and queen of things universal, and even things divine, and endeavoured to demonstrate that all things happen by the determination of the same, although at the same time he kept it outside the sphere of the life of men, and convicted those of senselessness who worshipped it. At any rate, at the very beginning of his Precepts64 he speaks thus: “Men have made an image65 of chance, as a cover66 for their own lack of knowledge. For intellect and chance are in their very nature antagonistic to each other.67 And men have maintained that this greatest adversary to intelligence is its sovereign. Yea, rather, they completely subvert and do away, with the one, while they establish the other in its place. For they do not celebrate intelligence as the fortunate,68 but they laud chance69 as the most intelligent.”70 Moreover, those who attend to things conducing to the good of life, take special pleasure in what serves the interests of those of the same race with themselves, and seek the recompense of praise and glory in return for labours undertaken in behalf of the general good; while some exert themselves as purveyors of ways and means,71 others as magistrates, others as physicians, others as statesmen; and even philosophers pride themselves greatly in their efforts after the education of men. Will, then, Epicurus or Democritus be bold enough to assert that in the exertion of philosophizing they only cause distress to themselves? Nay, rather they will reckon this a pleasure of mind second to none. For even though they maintain the opinion that the good is pleasure, they will be ashamed to deny that philosophizing is the greater pleasure to them.72 But as to the gods, of whom the poets among them sing that they are the “bestowers of good gifts,”73 these philosophers scoffingly celebrate them in strains like these: “The gods are neither the bestowers nor the sharers in any good thing.” And in what manner, forsooth, can they demonstrate that there are gods at all, when they neither perceive their presence, nor discern them as the doers of aught, wherein, indeed, they resemble those who, in their admiration and wonder at the sun and the moon and the stars, have held these to have been named gods,74 from their running75 such courses: when, further, they do not attribute to them any function or power of operation,76 so as to bold them gods77 from their constituting,78 that is, from their making objects,79 for thereby in all truth the one maker and operator of all things must be God: and when, in fine, they do not set forth any administration, or judgment, or beneficence of theirs in relation to men, so that we might be bound either by fear or by reverence to worship them? Has Epicurus then been able, forsooth, to see beyond this world, and to overpass the precincts of heaven? or has he gone forth by some secret gates known to himself alone, and thus obtained sight of the gods in the void?80 and, deeming them blessed in their full felicity, and then becoming himself a passionate aspirant after such pleasure, and an ardent scholar in that life which they pursue in the void, does he now call upon all to participate in this felicity, and urge them thus to make themselves like the gods, preparing81 as their true symposium of blessedness neither heaven nor Olympus, as the poets feign, but the sheer void, and setting before them the ambrosia of atoms,82 and pledging them in83 nectar made of the same? However, in matters which have no relation to us, he introduces into his books a myriad oaths and solemn asseverations, swearing constantly both negatively and affirmatively by Jove, and making those whom he meets, and with whom he discusses his doctrines, swear also by the gods, not certainly that he fears them himself, or has any dread of perjury, but that he pronounces all this to be vain, and false, and idle, and unintelligible, and uses it simply as a kind of accompaniment to his words, just as he might also clear his throat, or spit, or twist his face, or move his hand. So completely senseless and empty a pretence was this whole matter of the naming of the gods, in his estimation. But this is also a very patent fact, that, being in fear of the Athenians after (the warning of) the death of Socrates, and being desirous of preventing his being taken for what he really was – an atheist – the subtle charlatan invented for them certain empty shadows of unsubstantial gods. But never surely did he look up to heaven with eyes of true intelligence, so as to hear the clear voice from above, which another attentive spectator did hear, and of which he testified when he said, “The heavens declare the glory of God, and the firmament showeth His handiwork.” (Psa_19:1) And never surely did he look down upon the world’s surface with due reflection for then would he have learned that “the earth is full of the goodness of the Lord” (Psa_33:5) and that “the earth is the Lord’s, and the fulness thereof;” (Psa_24:1) and that, as we also read, “After this the Lord looked upon the earth, and filled it with His blessings. With all manner of living things hath He covered the face thereof.” (Ecclus. 16:29, 30) And if these men are not hopelessly blinded, let them but survey the vast wealth and variety of living creatures, land animals, and winged creatures, and aquatic; and let them understand then that the declaration made by the Lord on the occasion of His judgment of all things84 is true: “And all things, in accordance with His command, appeared good.”85

 

III. – From the Books Against Sabellius.86

On the Notion That Matter Is Ungenerated.87

These certainly are not to be deemed pious who hold that matter is ungenerated, while they allow, indeed, that it is brought under the hand of God so far as its arrangement and regulation are concerned; for they do admit that, being naturally passive88 and pliable, it yields readily to the alterations impressed upon it by God. It is for them, however, to show us plainly how it can possibly be that the like and the unlike should be predicated as subsisting together in God and matter. For it becomes necessary thus to think of one as a superior to either, and that is a thought which cannot legitimately be entertained with regard to God. For if there is this defect of generation which is said to be the thing like in both, and if there is this point of difference which is conceived of besides in the two, whence has this arisen in them? If, indeed, God is the ungenerated, and if this defect of generation is, as we may say, His very essence, then matter cannot be ungenerated; for God and matter are not one and the same. But if each subsists properly and independently – namely, God and matter – and if the defect of generation also belongs to both, then it is evident that there is something different from each, and older and higher than both. But the difference of their contrasted constitutions is completely subversive of the idea that these can subsist on an equality together, and more, that this one of the two – namely, matter – can subsist of itself. For then they will have to furnish an explanation of the fact that, though both are supposed to be ungenerated, God is nevertheless impassible, immutable, imperturbable, energetic; while matter is the opposite, impressible, mutable, variable, alterable. And now, how can these properties harmoniously co-exist and unite? Is it that God has adapted Himself to the nature of the matter, and thus has skilfully wrought it? But it would be absurd to suppose that God works in gold, as men are wont to do, or hews or polishes stone, or puts His hand to any of the other arts by which different kinds of matter are made capable of receiving form and figure. But if, on the other hand, He has fashioned matter according to His own will, and after the dictates of His own wisdom, impressing upon it the rich and manifold forms produced by His own operation, then is this account of ours one both good and true, and still further one that establishes the position that the ungenerated God is the hypostasis (the life and foundation) of all things in the universe. For with this fact of the defect of generation it conjoins the proper mode of His being. Much, indeed, might be said in confutation of these teachers, but that is not what is before us at present. And if they are put alongside the most impious polytheists,89 these will seem the more pious in their speech.

 

IV. – Epistle to Dionysius Bishop of Rome90

From the First Book.

1. There certainly was not a time when God was not the Father.91

 

2. Neither, indeed, as though He had not brought forth these things, did God afterwards beget the Son, but because the Son has existence not flora Himself, but from the Father.

 

And after a few words he says of the Son Himself: – 

 

3. Being the brightness of the eternal Light, He Himself also is absolutely eternal. For since light is always in existence, it is manifest that its brightness also exists, because light is perceived to exist from the fact that it shines, and it is impossible that light should not shine. And let us once more come to illustrations. If the sun exists, there is also day; if nothing of this be manifest, it is impossible that the sun should be there. If then the sun were eternal, the day would never end; but now, for such is not really the state of the case, the day begins with the beginning of the sun, and ends with its ending. But God is the eternal Light, which has neither had a beginning, nor shall ever fail. Therefore the eternal brightness shines forth before Him, and co-exists with Him, in that, existing without a beginning, and always begotten, He always shines before Him; and He is that Wisdom which says, “I was that wherein He delighted, and I was daily His delight before His face at all times.” (Pro_8:30)

 

And a little after he thus pursues his discourse from the same point: – 

 

4. Since, therefore, the Father is eternal, the Son also is eternal, Light of Light. For where there is the begetter, there is also the offspring. And if there is no offspring, how and of what can He be the begetter? But both are, and always are. Since, then, God is the Light, Christ is the Brightness. And since He is a Spirit – for says He, “God is a Spirit” (Joh_4:24) – fittingly again is Christ called Breath; for “He,”92 saith He, “is the breath of God’s power.” (Wis. 7:25)

 

And again he says: – 

 

5. Moreover, the Son alone, always co-existing with the Father, and filled with Him who is, Himself also is, since He is of the Father.

 

From the Same First Book.

6. But when I spoke of things created, and certain works to be considered, I hastily put forward illustrations of such things, as it were little appropriate, when I said neither is the plant the same as the husbandman, nor the boat the same as the boatbuilder.93 But then I lingered rather upon things suitable and more adapted to the nature of the thing, and I unfolded in many words, by various carefully considered arguments, what things were more true; which things, moreover, I have set forth to you in another letter. And in these things I have also proved the falsehood of the charge which they bring against me – to wit, that I do not maintain that Christ is consubstantial with God. For although I say that I have never either found or read this word in the sacred Scriptures, yet other reasonings, which I immediately subjoined, are in no wise discrepant from this view, because I brought forward as an illustration human offspring, which assuredly is of the same kind as the begetter; and I said that parents are absolutely distinguished from their children by the fact alone that they themselves are not their children, or that it would assuredly be a matter of necessity that there would neither be parents nor children. But, as I said before, I have not the letter in my possession, on account of the present condition of affairs; otherwise I would have sent you the very words that I then wrote, yea, and a copy of the whole letter, and I will send it if at any time I shall have the opportunity. I remember, further, that I added many similitudes from things kindred to one another. For I said that the plant, whether it grows up from seed or from a root, is different from that whence it sprouted, although it is absolutely of the same nature; and similarly, that a river flowing from a spring takes another form and name: for that neither is the spring called the river, nor the river the spring, but that these are two things, and that the spring indeed is, as it were, the father, while the river is the water from the spring. But they feign that they do not see these things and the like to them which are written, as if they were blind; but they endeavour to assail me from a distance with expressions too carelessly used, as if they were stones, not observing that on things of which they are ignorant, and which require interpretation to be understood, illustrations that are not only remote, but even contrary, will often throw light.

 

From the Same First Book.

7. It was said above that God is the spring of all good things, but the Son was called the river flowing from Him; because the word is an emanation of the mind, and – to speak after human fashion – is emitted from the heart by the mouth. But the mind which springs forth by the tongue is different from the word which exists in the heart. For this latter, after it has emitted the former, remains and is what it was before; but the mind sent forth flies away, and is carried everywhere around, and thus each is in each although one is from the other, and they are one although they are two. And it is thus that the Father and the Son are said to be one, and to be in one another.

 

From the Second Book.

8. The individual names uttered by me can neither be separated from one another, nor parted.94 I spoke of the Father, and before I made mention of the Son I already signified Him in the Father. I added the Son; and the Father, even although I had not previously named Him, had already been absolutely comprehended in the Son. I added the Holy Spirit; but, at the same time, I conveyed under the name whence and by whom He proceeded. But they are ignorant that neither the Father, in that He is Father, can be separated from the Son, for that name is the evident ground of coherence and conjunction; nor can the Son be separated from the Father, for this word Father indicates association between them. And there is, moreover, evident a Spirit who can neither be disjoined from Him who sends, nor from Him who brings Him. How, then, should I who use such names think that these are absolutely divided and separated the one from the other?

 

After a few words he adds: – 

 

9. Thus, indeed, we expand the indivisible Unity into a Trinity; and again we contract the Trinity, which cannot be diminished, into a Unity.

 

From the Same Second Book.

10. But if any quibbler, from the fact that I said that God is the Maker and Creator of all things, thinks that I said that He is also Creator of Christ, let him observe that I first called Him Father, in which word the Son also is at the same time expressed.95 For after I called the Father the Creator, I added, Neither is He the Father of those things whereof He is Creator, if He who begot is properly understood to be a Father (for we will consider the latitude of this word Father in what follows). Nor is a maker a father, if it is only a framer who is called a maker. For among the Greeks, they who are wise are said to be makers of their books. The apostle also says, “a doer (scil. maker) of the law.”96 Moreover, of matters of the heart, of which kind are virtue and vice, men are called doers (scil. makers); after which manner God said, “I expected that it should make judgment, but it made iniquity.” (Isa_5:7)

 

11. That neither must this saying be thus blamed;97 for he says that he used the name of Maker on account of the flesh which the Word had assumed, and which certainly was made. But if any one should suspect that that had been said of the Word, even this also was to be heard without contentiousness. For as I do not think that the Word was a thing made, so I do not say that God was its Maker, but its Father. Yet still, if at any time, discoursing of the Son, I may have casually said that God was His Maker, even this mode of speaking would not be without defence. For the wise men among the Greeks call themselves the makers of their books, although the same are fathers of their books. Moreover, divine Scripture calls us makers of those motions which proceed from the heart, when it calls us doers of the law of judgment and of justice.

 

From the Same Second Book.

12. In the beginning was the Word.98 But that was not the Word which produced the Word.99 For “the Word was with God.”98 The Lord is Wisdom; it was not therefore Wisdom that produced Wisdom; for “I was that” says He, “wherein He delighted (Pro_8:30) Christ is truth; but “blessed,” says He, “is the God of truth.”

 

From the Third Book.

13. Life is begotten of life in the same way as the river has flowed forth from the spring, and the brilliant light is ignited from the inextinguishable light.100

 

From the Fourth Book.

14. Even as our mind emits from itself a word,98 – as says the prophet, “My heart hath uttered forth a good word,” (Psa_35:1) – and each of the two is distinct the one from the other, and maintaining a peculiar place, and one that is distinguished from the other; since the former indeed abides and is stirred in the heart, while the latter has its place in the tongue and in the mouth. And yet they are not apart from one another, nor deprived of one another; neither is the mind without the word, nor is the word without the mind; but the mind makes the word and appears in the word, and the word exhibits the mind wherein it was made. And the mind indeed is, as it were, the word immanent, while the word is the mind breaking forth.101 The mind passes into the word, and the word transmits the mind to the surrounding hearers; and thus the mind by means of the word takes its place in the souls of the hearers, entering in at the same time as the word. And indeed the mind is, as it were, the father of the word, existing in itself; but the word is as the son of the mind, and cannot be made before it nor without it, but exists with it, whence it has taken its seed and origin. In the same manner, also, the Almighty Father and Universal Mind has before all things the Son, the Word, and the discourse,102 as the interpreter and messenger of Himself.

About the Middle of the Treatise.

15. If, from the fact that there are three hypostases, they say that they are divided, there are three whether they like it or no, or else let them get rid of the divine Trinity altogether.103

And Again:

For on this account after the Unity there is also the most divine Trinity.104

 

The Conclusion of the Entire Treatise.

16. In accordance with all these things, the: form, moreover, and rule being received from the elders who have lived before us, we also, with a voice in accordance with them, will both acquit ourselves of thanks to you, and of the letter which we are now writing. And to God the Father, and His Son our Lord Jesus Christ, with the Holy Spirit, be glory and dominion for ever and ever. Amen.105

 

V. – The Epistle to Bishop Basilides.106

Canon I.

Dionysius to Basilides, my beloved son, and my brother, a fellow-minister with me in holy things, and an obedient servant of God, in the Lord greeting.

 

You have sent to me, most faithful and accomplished son, in order to inquire what is the proper hour for bringing the fast to a close107 on the day of Pentecost.108 For you say that there are some of the brethren who hold that that should be done at cockcrow, and others who hold that it should be at nightfall.109 For the brethren in Rome, as they say, wait for the cock; whereas, regarding those here, you told us that they would have it earlier.110 And it is your anxious desire, accordingly, to have the hour presented accurately, and determined with perfect exactness, 110 which indeed is a matter of difficulty and uncertainty. However, it will be acknowledged cordially by all, that from the date of the resurrection of our Lord, those who up to that time have been humbling their souls with fastings, ought at once to begin their festal joy and gladness. But in what you have written to me you have made out very clearly, and with an intelligent understanding of the Holy Scriptures, that no very exact account seems to be offered in them of the hour at which He rose. For the evangelists have given different descriptions of the parties who came to the sepulchre one after another,111 and all have declared that they found the Lord risen already. It was “in the end of the Sabbath,” as Matthew has said; (Mat_28:1) it was “early, when it was yet dark,” as John writes; (Joh_20:1) it was “very early in the morning,” as Luke puts it; and it was “very early in the morning, at the rising of the sun,” as Mark tells us. Thus no one has shown us clearly the exact time when He rose. It is admitted, however, that those who came to the sepulchre in the end of the Sabbath, as it began to dawn toward the first day of the week,112 found Him no longer lying in it. And let us not suppose that the evangelists disagree or contradict each other. But even although there may seem to be some small difficulty as to the subject of our inquiry, if they all agree that the light of the world, our Lord, rose on that one night, while they differ with respect to the hour, we may well seek with wise and faithful mind to harmonize their statements. The narrative by Matthew then, runs thus: “In the end of the Sabbath as it began to dawn toward the first day of the week,113 came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone, and sat upon it. And his countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, 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 was crucified. He is not here; for He is risen, as He said.” (Mat_28:1-6) Now this phrase “in the end” will be thought by some to signify, according to the common use114 of the word, the evening of the Sabbath; while others, with a better perception of the fact, will say that it does not indicate that, but a late hour in the night,115 as the phrase “in the end”116 denotes slowness and length of time. Also because he speaks of night, and not of evening, he has added the words, “as it began to dawn toward the first day of the week.” And the parties here did not come yet, as the others say, “bearing spices,” but “to see the sepulchre;” and they discovered the occurrence of the earthquake, and the angel sitting upon the stone, and heard from him the declaration, “He is not here, He is risen.” And to the same effect is the testimony of John. “The first day of the week,” says he, “came Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.” (Joh_20:1) Only, according to this “when it was yet dark,” she had come in advance.117 And Luke says: “They rested the Sabbath-day, according to the commandment. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared; and they found the stone rolled away from the sepulchre.” (Luk_23:56; Luk_24:1, Luk_24:2) This phrase “very early in the morning”118 probably indicates the early dawn119 of the first day of the week; and thus, when the Sabbath itself was wholly past, and also the whole night succeeding it, and when another day had begun, they came, bringing spices and myrrh, and then it became apparent that He had already risen long before. And Mark follows this, and says: “They had bought sweet spices, in order that they might come and anoint Him. And very early (in the morning), the first day of the week, they come unto the sepulchre at the rising of the sun.” (Mar_16:1, Mar_16:2) For this evangelist also has used the term “very early,” which is just the same as the “very early in the morning” employed by the former; and he has added, “at the rising of the sun.” Thus they set out, and took their way first when it was “very early in the morning,” or (as Mark says) when it was “very early;” but on the road, and by their stay at the sepulchre, they spent the time till it was sunrise. And then the young man clad in white said to them, “He is risen, He is not here.” As the case stands thus, we make the following statement and explanation to those who seek an exact account of the specific hour, or half-hour, or quarter of an hour, at which it is proper to begin their rejoicing over our Lord’s rising from the dead. Those who are too hasty, and give up even before midnight,120 we reprehend as remiss and intemperate, and as almost breaking off from their course in their precipitation,121 for it is a wise man’s word, “That is not little in life which is within a little.” And those who hold out and continue for a very long time, and persevere even on to the fourth watch, which is also the time at which our Saviour manifested Himself walking upon the sea to those who were then on the deep, we receive as noble and laborious disciples. On those, again, who pause and refresh themselves in the course as they are moved or as they are able, let us not press very hard:122 for all do not carry out the six days of fasting123 either equally or alike; but some pass even all the days as a fast, remaining without food through the whole; while others take but two, and others three, and others four, and others not even one. And to those who have laboured painfully through these protracted fasts. and have thereafter become exhausted and well-nigh undone, pardon ought to be extended if they are somewhat precipitate in taking food. But if there are any who not only decline such protracted fasting, but refuse at the first to fast at all, and rather indulge themselves luxuriously during the first four days, and then when they reach the last two days – viz., the preparation and the Sabbath – fast with due rigour during these, and these alone, and think that they do something grand and brilliant if they hold out till the morning, I cannot think that they have gone through the time on equal terms with those who have been practising the same during several days before. This is the counsel which, in accordance with my apprehension of the question, I have offered you in writing on these matters.124

 

Canon II.

The question touching women in the time of their separation, whether it is proper for them when in such a condition to enter the house of God, I consider a superfluous inquiry. For I do not think that, if they are believing and pious women, they will themselves be rash enough in such a condition either to approach the holy table or to touch the body and blood of the Lord. Certainly the woman who had the issue of blood of twelve years’ standing did not touch the Lord Himself, but only the hem of His garment, with a view to her cure. (Mat_9:20; Luk_8:43) For to pray, however a person may be situated, and to remember the Lord, in whatever condition a person may be, and to offer up petitions for the obtaining of help, are exercises altogether blameless. But the individual who is not perfectly pure both in soul and in body, shall be interdicted from approaching the holy of holies.

 

Canon III.

Moreover, those who are competent, and who are advanced in years, ought to be judges of themselves in these matters. For that it is proper to abstain from each other by consent, in order that they may be free for a season to give themselves to prayer, and then come together again, they have heard from Paul in his epistle.125

 

Canon IV.

As to those who are overtaken by an involuntary flux in the night-time, let such follow the testimony of their own conscience, and consider themselves as to whether they are doubtfully minded126 in this matter or not. And he that doubteth in the matter of meats, the apostle tells us, “is damned if he eat.”127 In these things, therefore, let every one who approaches God be of a good conscience, and of a proper confidence, so far as his own judgment is concerned. And, indeed, it is in order to show your regard for us (for you are not ignorant, beloved,) that you have proposed these questions to us, making us of one mind, as indeed we are, and of one spirit with yourself. And I, for my part, have thus set forth my opinions in public, not as a teacher, but only as it becomes us with all simplicity to confer with each other. And when you have examined this opinion of mine, my most intelligent son, you will write back to me your notion of these matters, and let me know whatever may seem to you to be just and preferable, and whether you approve of my judgment in these things.128 That it may fare well with you, my beloved son, as you minister to the Lord in peace, is my prayer.

 

 

FOOTNOTES

 

57 Hesiod’s Works and Days, v. 408.

58 Hesiod’s Works and Days, v. 411.

59 θεοπρεπῆ.

60 ἀμελῶς. Jer_48:10.

61 The text gives, δια το τῆς πεἰρας ἀληθες. We adopt Viger’s emendation, ἄηθες.

62 [“Felix qui potuit rerum cognoscere causas.” But see Hippolytus (vol. 5.), and compare Clement, vol. 2. pp. 565-567, this series.]

63 τύχην.

64 ὑποθηκῶν.

65 εἴδωλον.

66 πρόφασιν.

67 φύσει γὰρ γνώμη τυχῇ μάχεται. Viger refers to the parallel in Tullius, pro Marcello, sec. 7: “Nunquam temeritas cum sapientia commiscetur, nec ad consilium casus admittitur.”

68 εὐτυχῆ.

69 Fortune, τὐχην.

70 ἐμφρονεστάτην.

71 τρεφοντες.

72 The text gives, ἡδυ ὄν αὐτοῖς εἶναι τὸ φιλοσοφεῖν. Viger suggests ἡδιον for ἡδυ ὄν.

73 δωτῆρας ἐάων. See Homer, Odyssey, viii. 325 and 335.

74 θεούς.

75 διὰ τὸ θέειν.

76 δημιουργίαν αὐτοῖς ἢ κατασκευήν.

77 θεοποιησωσιν.

78 ἐκ τοῦ θεῖναι.

79 ποιῆσαι.

80 The text gives, οὓς ἐν τῷ κενῷ κατεῖδε θεούς. Viger proposes τούς for οὓς.

81 συγκροτῶν.

82 For ἀτόμων Viger suggests ἀτμῶν, “of vapours.”

83 Or, giving them to drink.

84 The text is, ἐπὶ τῇ πάντων κρίσει. Viger suggests κτίσει, “at the creation of all things.”

85 The quotation runs thus: καὶ πάντα κατὰ σὺτοῦ πρόσταξιν πεφηνε καλά. Eusebius adds the remark here: “These passages have been culled by me out of a very large number composed against Epicurus by Dionysius, a bishop of our own time.” [Among the many excellent works which have appeared against the “hopelessly blinded” Epicureans of this age, let me note Darwinism tested by Language, by E. Bateman, M.D. London, Rivingtons, 1877.]

86 In Eusebius, Praepar. Evangel., book vii. Jer_19:1-15.

87 Eusebius introduces this extract thus: “And I shall adduce the words of those who have most thoroughly examined the dogma before us, and first of all Dionysius indeed, who, in the first book of his Exercitations against Sabellius, writes in these terms on the subject in hand.” [Note the primary position of our author in the refutation of Sabellianism, and see (vol. 5.) the story of Callistus.]

88 παθητήν.

89 πρὸς τοὐς ἀθεωτάτους πολυθέους.

90 Fragments of a second epistle of Dionysius, Bishop of Alexandria, or of the treatise which was inscribed the “Elenchus et Apologia.” [A former epistle was written when Dionysius (of Rome) was a presbyter.]

91 And in what follows (says Athanasius) he professes that Christ is always, as being the Word, and the Wisdom, and the Power.

92 Scil. Wisdom.

93 From Athan., Ep. de decret. Nic. Syn., 4. 18 [See remarks on inevitable discrepancies of language and figurative illustrations at this formative period, vol. 4. p. 223.]

94 Ex. Athan., Ep. de decret. Nic. Syn., 4. 17.

95 Ex. Athan., Ep. de decret. Nic. Syn., 4. 20.

96 Rom_2:13; Jam_4:12. The Greek word ποιητής meaning either maker or doer, causes the ambiguity here and below.

97 Athanasius adds (ut supra, 4. 21), that Dionysius gave various replies to those that blamed him for saying that God is the Maker of Christ, whereby he cleared himself.

98 Joh_1:1. [For ῥημα, see vol. 2. p. 15, this series.]

99 Ex Athan., Ep. de decret. Nic. Syn., 4. 25. [P. 94, notes 101, 102, infra.]

9 Ex. Athan., Ep. de decret. Nic. Syn., 4. 18.

101 Emanant. [P. 49, supra, and vol. 3. p. 299, this series.]

102 Sermonem. [So Tertullian, Sermo, vol. 3. p. 299, note 44.]

103 Ex Basilio, lib. de Spir. Sancto, chap. 29.

104 Ex Basilio, lib. de Spir. Sancto, cap. penult., p. 61.

105 Of the work itself Athanasius thus speaks: Finally, Dionysius complains that his accusers do not quote his opinions in their integrity, but mutilated, and that they do not speak out of a good conscience, but for evil inclination; and he says that they are like those who cavilled at the epistles of the blessed apostle. Certainly he meets the individual words of his accusers, and gives a solution to all their arguments; and as in those earlier writings of his he confuted Sabellius most evidently, so in these later ones he entirely declares his own pious faith. [Conf. Hermas, vol. 2. p. 15, note 74, with note 102, supra.]

106 Containing explanations which were given as answers to questions proposed by that bishop on various topics, and which have been received as canons. [The Scholium, p. 79, is transposed from here.]

107 ἀπονηστίζεσθαι δεῖ. Gentianus Hervetus renders this by jejunandus sit dies Paschae; and thus he translates the word by jejunare, “to fast,” wherever it occurs, whereas it rather means always, jejunium solvere, “to have done fasting.” In this sense the word is used in the Apostolic Constitutions repeatedly: see book 5. chap. 12, 18, etc. It occurs in the same sense in the 89th Canon of the Concilium Trullanum. The usage must evidently be the same here: so that is does not mean, What is the proper hour for fasting on the day of Pentecost? but, What is the hour at which the ante-paschal fast ought to be terminated – whether on the evening preceding the paschal festival itself, or at cockcrowing, or at another time? – Gall. See also the very full article in Suicer, s.v.

108 I give the beginning of this epistle of Dionysius of Alexandria also as it is found in not a few manuscripts, viz., ἐπεστειλάς μοι … τῇ τοῦ πάσχα περιλύσει, – the common reading being, τὴν τοῦ πάσχα ἡμέραν. And the περιλυσις τοῦ πάσχα denotes the close of the paschal fast, as Eusebius (Hist. Eccles., v. 23) uses the phrase τὰς τῶν ἀσιτιῶν ἐπιλυσεις, – the verbs περιλύειν, ἀπολύειν, ἐπιλύειν, καταλύειν, being often used in this sense. – Cotelerius on the Apostolic Constitutions, v. 15.

109 ἀφ ̓ ἑσπέρας.

110 [Note this, and the Nicene decision which made the Alexandrian bishop the authority concerning the paschal annually, vol. 2. Elucidation II. p. 343.]

110 πάνυ μεμετρημένην.

111 κατὰ καιροὺς ἐνηλλαγμένους.

112 τῇ ἐπιφωσκούσῃ μιᾷ Σαββάτων.

113 τῆ ἐπιφωσκούσῃ εἰς μίαν Σαββάτων.

114 κοινοτητα.

115 νύκτα βαθείαν.

116 ὀψέ, late.

117 παρὰ τοῦτο … προεληλύθει.

118 ὄρθρου βαθέος.

119 προΰποφαινομένην αὐτὴν ἑωθινὴν ἐμφανίζει.

120 πρὸ νυκτος ἔγγυς ἤδη μεσούσης ἀνιέντας.

121 ὡς παρ ̓ ὀλίγον προκαταλύοντας τὁν δρομον.

122 [1Ti_4:8. Mark the moderation of our author in contrast with superstition. But in our days the peril is one of an opposite kind. Contrast St. Paul, 2Co_11:27.]

123 That is, as Balsamon explains, the six days of the week of our Lord’s passion.

124 To these canons are appended the comments of Balsamon and Zonaras, which it is not necessary to give here.

125 Referring to the relations of marriage, dealt with in 1Co_7:5, etc.

126 διακρίνονται.

127 Rom_14:23. [Gr. κατακέκριται = is condemned = self-condemned. Wordsworth cites Cicero. De Officiis, i. 30.

128 [The entire absence of despotic authority in these episcopal teachings is to be noted. 2Co_1:24.]



Dionysius (Cont.)Extant Fragments. (Cont.)

Part II. – Containing Epistles, or Fragments of Epistles.

Epistle I. – To Domitius and Didymus.129

1. But it would be a superfluous task for me to mention by name our (martyr) friends, who are numerous and at the same time unknown to you. Only understand that they include men and women, both young men and old, both maidens and aged matrons, both soldiers and private citizens, – every class and every age, of whom some have suffered by stripes and fire, and some by the sword, and have won the victory and received their crowns. In the case of others. however, even a very long lifetime has not proved sufficient to secure their appearance as men acceptable to the Lord; as indeed in my own case too, that sufficient time has not shown itself up to the present. Wherefore He has preserved me for another convenient season, of which He knows Himself, as He says: “In an acceptable time have I heard thee, and in a day of salvation have I helped thee.” (Isa_39:8)

 

2. Since, however, you have been inquiring130 about what has befallen us, and wish to be informed as to how we have fared, you have got a full report of our fortunes; how when we – that is to say, Gains, and myself, and Faustus, and Peter, and Paul – were led off as prisoners by the centurion and the magistrates,131 and the soldiers and other attendants accompanying them, there came upon us certain parties from Mareotis, who dragged us with them against our will, and though we were disinclined to follow them, and carried us away by force;132 and how Gains and Peter and myself have been separated from our other brethren, and shut up alone in a desert and sterile place in Libya, at a distance of three days’ journey from Paraetonium.

 

3. And a little further on, he proceeds thus: – And they concealed themselves in the city, and secretly visited the brethren. I refer to the presbyters Maximus, Dioscorus, Demetrius, and Lucius. For Faustinus and Aquila, who are persons of greater prominence in the world, are wandering about in Egypt. I specify also the deacons who survived those who died in the sickness,133 viz., Faustus, Eusebius, and Chaeremon. And of Eusebius I speak as one whom the Lord strengthened from the beginning, and qualified for the task of discharging energetically the services due to the confessors who are in prison, and of executing the perilous office of dressing out and burying134 the bodies of those perfected and blessed martyrs. For even up to the present day the governor does not cease to put to death, in a cruel manner, as I have already said, some of those who are brought before him; while he wears others out by torture, and wastes others away with imprisonment and bonds, commanding also that no one shall approach them and making strict scrutiny lest any one should be seen to do so. And nevertheless God imparts relief to the oppressed by the tender kindness and earnestness of the brethren.

 

Epistle II. – To Novatus.135

Dionysius to Novatus136 his brother, greeting. If you were carried on against your will, as you say, you will show that such has been the case by your voluntary retirement. For it would have been but dutiful to have suffered any kind of ill, so as to avoid rending the Church of God. And a martyrdom borne for the sake of preventing a division of the Church, would not have been more inglorious than one endured for refusing to worship idols;137 nay, in my opinion at least, the former would have been a nobler thing than the latter. For in the one case a person gives such a testimony simply for his own individual soul, whereas in the other case he is a witness for the whole Church. And now, if you can persuade or constrain the brethren to come to be of one mind again, your uprightness will be superior to your error; and the latter will not be charged against you, while the former will be commended in you. But if you cannot prevail so far with your recusant brethren, see to it that you save your own soul. My wish is, that in the Lord you may fare well as you study peace.

 

Epistle III. – To Fabius138 Bishop of Antioch.

1. The persecution with us did not commence with the imperial edict, but preceded it by a whole year. And a certain prophet and poet, an enemy to this city,139 whatever else he was, had previously roused and exasperated against us the masses of the heathen. inflaming them anew with the fires of their native superstition. Excited by him, and finding full liberty for the perpetration of wickedness, they reckoned this the only piety and service to their demons,140 namely, our slaughter.

 

2. First, then, they seized an old man of the name of Metras, and commanded him to utter words of impiety; and as he refused, they beat his body with clubs, and lacerated his face and eyes with sharp reeds, and then dragged him off to the suburbs and stoned him there. Next they carried off a woman named Quinta, who was a believer, to an idol temple, and compelled her to worship the idol; and when she turned away from it, and showed how she detested it, they bound her feet and dragged her through the whole city along the rough stone-paved streets, knocking her at the same time against the millstones, and scourging her, until they brought her to the same place, and stoned her also there. Then with one impulse they all rushed upon the houses of the God-fearing, and whatever pious persons any of them knew individually as neighbours, after these they hurried and bore them with them, and robbed and plundered them, setting aside the more valuable portions of their property for themselves, and scattering about the commoner articles, and such as were made of wood, and burning them on the roads, so that they made these parts present the spectacle of a city taken by the enemy. The brethren, however, simply gave way and withdrew, and, like those to whom Paul bears witness,141 they took the spoiling of their goods with joy. And I know not that any of them – except possibly some solitary individual who may have chanced to fall into their hands – thus far has denied the Lord. 

 

3. But they also seized that most admirable virgin Apollonia, then in advanced life, and knocked out all her teeth,142 and cut her jaws; and then kindling a fire before the city, they threatened to burn her alive unless she would! repeat along with them their expressions of impiety.143 And although she seemed to deprecate144 her fate for a little, on being let go, she leaped eagerly into the fire and was consumed. They also laid hold of a certain Serapion in his own house;145 and after torturing him with severe cruelties, and breaking all his limbs, they dashed him headlong from an upper storey to the ground. And there was no road, no thoroughfare, no lane even, where we could walk, whether by night or by day; for at all times and in every place they all kept crying out, that if any one should refuse to repeat their blasphemous expressions, he must be at once dragged off and burnt. These in fictions were carried rigorously on for a considerable time146 in this manner. But when the insurrection and the civil war in due time overtook these wretched people,147 that diverted their savage cruelty from us, and turned it against themselves. And we enjoyed a little breathing time, as long as leisure failed them for exercising their fury against us.148

 

4. But speedily was the change from that more kindly reign149 announced to us; and great was the terror of threatening that was now made to reach us. Already, indeed, the edict had arrived; and it was of such a tenor as almost perfectly to correspond with what was intimated to us beforetime by our Lord, setting before us the most dreadful horrors, so as, if that were possible, to cause the very elect to stumble.150 All verily were greatly alarmed, and of the more notable there were some, and these a large number, who speedily accommodated themselves to the decree in fear;151 others, who were engaged in the public service, were drawn into compliance by the very necessities of their official duties;152 others were dragged on to it by their friends, and on being called by name approached the impure and unholy sacrifices; others yielded pale and trembling, as if they were not to offer sacrifice, but to be themselves the sacrifices and victims for the idols, so that they were jeered by the large multitude surrounding the scene, and made it plain to all that they were too cowardly either to face death or to offer the sacrifices. But there were others who hurried up to, the altars with greater alacrity, stoutly asserting153 that they had never been Christians at all before; of whom our Lord’s prophetic declaration holds most true, that it will be hard for such to be saved. Of the rest, some followed one or other of these parties already mentioned; and some fled, and some were seized. And of these, some went as far in keeping their faith as bonds and imprisonment; and certain persons among them endured imprisonment even for several days, and then after all abjured the faith before coming into the court of justice; while others, after holding out against the torture for a time, sank before the prospect of further sufferings.154

 

5. But there were also others, stedfast and blessed pillars of the Lord, who, receiving strength from Himself, and obtaining power and vigour worthy of and commensurate with the force of the faith that was in themselves, have proved admirable witnesses for His kingdom. And of these the first was Julianus, a man suffering from gout, and able neither to stand nor to walk, who was arranged along with two other men who carried him. Of these two persons, the one immediately denied Christ; but the other, a person named Cronion, and surnamed Eunus, and together with him the aged Julianus himself, confessed the Lord, and were carried on camels through the whole city, which is, as you know, a very large one, and were scourged in that elevated position, and finally were consumed in a tremendous fire, while the whole populace surrounded them. And a certain soldier who stood by them when they I were led away to execution, and who opposed the wanton insolence of the people, was pursued by the outcries they raised against him; and this most courageous soldier of God, Besas by name, was arranged; and after bearing himself most nobly in that mighty conflict on behalf of piety, he was beheaded. And another individual, who was by birth a Libyan, and who at once in name and in real blessedness was also a true Macar155 although much was tried by the judge to persuade him to make a denial, did not yield, and was consequently burned alive. And these were succeeded by Epimachus and Alexander, who, after a long time156 spent in chains, and after suffering countless agonies and inflictions of the scraper157 and the scourge, were also burnt to ashes in an immense fire.

 

6. And along with these there were four women. Among them was Ammonarium, a pious virgin, who was tortured for a very long time by the judge in a most relentless manner, because she declared plainly from the first that she would utter none of the things which he commanded her to repeat; and after she had made good her profession she was led off to execution. The others were the most venerable and aged Mercuria, and Dionysia, who had been the mother of many children, and yet did not love her offspring better than her Lord.158 These, when the governor was ashamed to subject them any further to profitless torments, and thus to see himself beaten by women, died by the sword, without more experience of tortures. For truly their champion Ammonarium had received tortures for them all.

 

7. Heron also, and Ater,159 and Isidorus160 who were Egyptians, and along with them Dioscorus, a boy of about fifteen years of age, were delivered up. And though at first he, the judge, tried to deceive the youth with fair speeches, thinking he could easily seduce him, and then attempted also to compel him by force of tortures, fancying he might be made to yield without much difficulty in that way, Dioscorus neither submitted to his persuasions nor gave way to his terrors. And the rest, after their bodies had been lacerated in a most savage manner, and their stedfastness had nevertheless been maintained, he consigned also to the flames. But Dioscorus he dismissed, wondering at the distinguished appearance he had made in public, and at the extreme wisdom of the answers he gave to his interrogations, and declaring that, on account of his age, he granted him further time for repentance. And this most godly Dioscorus is with us at present, tarrying for a greater conflict and a more lengthened contest. A certain person of the name of Nemesion, too, who was also an Egyptian, was falsely accused of being a companion of robbers; and after the had cleared himself of this charge before the centurion, and proved it to be a most unnatural calumny, he was informed against as a Christian, and had to come as a prisoner before the governor. And that most unrighteous magistrate inflicted on him a punishment twice as severe as that to which the robbers were subjected, making him suffer both tortures and scourgings, and then consigning him to the fire between the robbers. Thus the blessed martyr was honoured after the pattern of Christ.

 

8. There was also a body of soldiers,161 including Ammon, and Zeno, and Ptolemy, and Ingenuus, and along with them an old man, Theophilus, who had taken up their position in a mass in front of the tribunal; and when a certain person was standing his trial as a Christian, and was already inclining to make a denial, these stood round about and ground their teeth, and made signs with their faces, and stretched out their hands, and made all manner of gestures with their bodies. And while the attention of all was directed to them, before any could lay hold of them, they ran quickly up to the bench of judgment162 and declared themselves to be Christians, and made such an impression that the governor and his associates were filled with fear; and those who were trader trial seemed to be most courageous in the prospect of what they were to suffer, while the judges themselves trembled. These, then, went with a high spirit from the tribunals, and exulted in their testimony, God Himself causing them to triumph gloriously.163

 

9. Moreover, others in large numbers were torn asunder by the heathen throughout the cities and villages. Of one of these I shall give some account, as an example. Ischyrion served one of the rulers in the capacity of steward for stated wages. His employer ordered this man to offer sacrifice; and on his refusal to do so, he abused him. When he persisted in his non-compliance, his master treated him with contumely; and when he still held out, he took a huge stick and thrust it through his bowels and heart, and slew him. Why should I mention the multitudes of those who had to wander about in desert places and upon the mountains, and who were cut off by hunger, and thirst, and cold, and sickness, and robbers, and wild beasts? The survivors of such are the witnesses of their election and their victory. One circumstance, however, I shall subjoin as an illustration of these things. There was a certain very aged person of the name of Chaeremon, bishop of the place called the t city of the Nile.164 He fled along with his partner to the Arabian mountain,165 and never returned. The brethren, too, were unable to discover anything of them, although they made frequent search; and they never could find either the men themselves, or their bodies. Many were also carried off as slaves by the barbarous Saracens166 to that same Arabian mount. Some of these were ransomed with difficulty, and only by paying a great sum of money; others of them have not been ransomed to this day. And these facts I have related, brother, not without a purpose, but in order that you may know how many and how terrible are the ills that have befallen us; which troubles also will be best understood by those who have had most experience of them.

 

10. Those sainted martyrs, accordingly, who were once with us, and who now are seated with Christ,167 and are sharers in His kingdom, and partakers with Him in His judgment,168 and who act as His judicial assessors,169 received there certain of the brethren who had fallen away, and who had become chargeable with sacrificing to the idols. And as they saw that the conversion and repentance of such might be acceptable to Him who desires not at all the death of the sinner,170 but rather his repentance, they proved their sincerity, and received them, and brought them together again, and assembled with them, and had fellowship with them in their prayers and at their festivals.171 What advice then, brethren, do you give us as regards these? What should we do? Are we to stand forth and act with the decision and judgment which those (martyrs) formed, and to observe the same graciousness with them, and to deal so kindly with those toward whom they showed such compassion? or are we to treat their decision as an unrighteous one,172 and to constitute ourselves judges of their opinion on such subjects, and to throw clemency into tears, and to overturn the established order?173

 

11. But I shall give a more particular account of one case here which occurred among us:174 There was with us a certain Serapion, an aged believer. He had spent his long life blamelessly, but had fallen in the time of trial (the persecution). Often did this man pray (for absolution), and no one gave heed to him;175 for he had sacrificed to the idols. Falling sick, he continued three successive days dumb and senseless. Recovering a little on the fourth day, he called to him his grandchild, and said, “My son, how long do you detain me? Hasten, I entreat you, and absolve me quickly. Summon one of the presbyters to me.” And when he had said this, he became speechless again. The boy ran for the presbyter; but it was night, and the man was sick, and was consequently unable to come. But as an injunction had been issued by me,176 that persons at the point of death, if they requested it then, and especially if they had earnestly sought it before, should be absolved,177 in order that they might depart this life in cheerful hope, he gave the boy a small portion of the Eucharist,178 telling him to steep it in water179 and drop it into the old man’s mouth. The boy returned bearing the portion; and as he came near, and before he had yet entered, Serapion again recovered, and said, “You have come, my child, and the presbyter was unable to come; but do quickly what you were instructed to do, and so let me depart.” The boy steeped the morsel in water, and at once dropped it into the (old man’s) mouth; and after he had swallowed a little of it, he forthwith gave up the ghost. Was he not then manifestly preserved? and did he not continue in life just until he could be absolved, and until through the wiping away of his sins he could be acknowledged180 for the many good acts he had done?

 

Epistle IV. – To Cornelius the Roman Bishop.181

In addition to all these, he writes likewise to Cornelius at Rome after receiving his Epistle against Novatus. And in that letter he also shows that he had been invited by Helenus, bishop in Tarsus of Cilicia, and by the others who were with him – namely, Firmilian, bishop in Cappadocia, and Theoctistus in Palestine – to meet them at the Council of Antioch, where certain persons were attempting to establish the schism of Novatus. In addition to this, he writes that it was reported to him that Fabius was dead, and that Demetrianus was appointed his successor in the bishopric of the church at Antioch. He writes also respecting the bishop in Jerusalem, expressing himself in these very words: “And the blessed Alexander, having been cast into prison, went to his rest in blessedness.”

 

Epistle V., Which Is the First on the Subject of Baptism Addressed to Stephen, Bishop of Rome.182

Understand, however, my brother,183 that all the churches located in the east, and also in remoter districts,184 that were formerly in a state of division, are now made one again;185 and all those at the head of the churches everywhere are of one mind, and rejoice exceedingly at the peace which has been restored beyond all expectation. I may mention Demetrianus in Antioch; Theoctistus in Caesareia; Mazabanes in Aelia,186 the successor of the deceased Alexander;187 Marinus in Tyre; Heliodorus in Laodicea, the successor of the deceased Thelymidres; Helenus in Tarsus, and with him all the churches of Cilicia; and Firmilian and all Cappadocia. For I have named only the more illustrious of the bishops, so as neither to make my epistle too long, nor to render my discourse too heavy for you. All the districts of Syria, however, and of Arabia, to the brethren in which you from time to time have been forwarding supplies188 and at present have sent letters, and Mesopotamia too, and Pontus, and Syria, and, to speak in brief, all parties, are everywhere rejoicing at the unanimity and brotherly love now established, and are glorifying God for the same.

 

The Same, Otherwise Rendered.189

But know, my brother, that all the churches throughout the East, and those that are placed beyond, which formerly were separated, are now at length returned to unity; and all the presidents190 of the churches everywhere think one and the same thing, and rejoice with incredible joy on account of the unlooked-for return of peace: to wit, Demetrianus in Antioch; Theoctistus in Caesarea; Mazabenes in Aelia, after the death of Alexander; Marinus in Tyre; Heliodorus in Laodicea, after the death of Thelymidres; Helenus in Tarsus, and all the churches of Cilicia; Firmilianus, with all Cappadocia. And I have named only the more illustrious bishops, lest by chance my letter should be made too prolix, and my address too wearisome. The whole of the Syrias, indeed, and Arabia, to which you now and then send help, and to which you have now written letters; Mesopotamia also, and Pontus, and Bithynia; and, to comprise all in one word, all the lands everywhere, are rejoicing, praising God on account of this concord and brotherly charity.

 

Epistle VI. – To Sixtus, Bishop.191

1. Previously, indeed, (Stephen) had written letters about Helanus and Firmilianus, and about all who were established throughout Cilicia and Cappadocia, and all the neighbouring provinces, giving them to understand that for that same reason he would depart from their communion, because they rebaptized heretics. And consider the seriousness of the matter. For, indeed, in the most considerable councils of the bishops, as I hear, it has been decreed that they who come from heresy should first be trained in Catholic doctrine, and then should be cleansed by baptism from the filth of the old and impure leaven. Asking and calling him to witness on all these matters, I sent letters.

 

And a little after Dionysius proceeds: – 

 

2. And, moreover, to our beloved co-presbyters Dionysius and Philemon, who before agreed with Stephen, and had written to me about the same matters, I wrote previously in few words, but now I have written again more at length.

 

In the same letter, says Eusebius,192 he informs Xystus193 of the Sabellian heretics, that they were gaining ground at that time, in these words: – 

 

3. For since of the doctrine, which lately has been set on foot at Ptolemais, a city of Pentapolis, implores and full of blasphemy against Almighty God and the Father of our Lord Jesus Christ; full of unbelief and perfidy towards His only begotten Son and the first-born of every creature, the Word made man, and which takes away the perception of the Holy Spirit, – on either side both letters were brought to me, and brethren had come to discuss it, setting forth more plainly as much as by God’s gift I was able, – I wrote certain letters, copies of which I have sent to thee.

 

Epistle VII. – To Philemon, a Presbyter.194

I indeed gave attention to reading the books and carefully studying the traditions of heretics, to the extent indeed of corrupting my soul with their execrable opinions; yet receiving from them this advantage, that I could refute them in my own mind, and detested them more heartily than ever. And when a certain brother of the order of presbyters sought to deter me, and feared lest I should be involved in the same wicked filthiness, because he said that my mind would be contaminated, and indeed with truth, as I myself perceived, I was strengthened by a vision that was sent me from God. And a word spoken to me, expressly commanded me, saying, Read everything which shall come into thy hands, for thou art fit to do so, who correctest and provest each one; and from them to thee first of all has appeared the cause and the occasion of believing. I received this vision as being what was in accordance with the apostolic word, which thus urges all who are endowed with greater virtue, “Be ye skilful money-changers.”195

 

Then, says Eusebius, he subjoins some things parenthetically about all heresies: – 

 

This rule and form I have received from our blessed Father Heraclus: For thou, who came from heresies, even if they had fallen away from the Church, much rather if they had not fallen away, but when they were seen to frequent the assemblies of the faithful, were charged with going to hear the teachers of perverse doctrine, and ejected from the Church, he did not admit after many prayers, before they had openly and publicly narrated whatever things they had heard from their adversaries. Then he received them at length to the assemblies of the faithful, by no means asking of them to receive baptism anew. Because they had already previously received the Holy Spirit from that very baptism.

 

Once more, this question being thoroughly ventilated, he adds: – 

 

I learned this besides, that this custom is not now first of all imported among the Africans196 alone; but moreover, long before, in the times of former bishops, among most populous churches, and that when synods of the brethren of Iconium and Synades were held, it also pleased as many as possible, I should be unwilling, by overturning their judgments, to throw them into strifes and contentious. For it is written, “Thou shalt not remove thy neighbour’s landmark, which thy fathers have placed.” (Deu_19:14)

 

Epistle VIII. – To Dionysius.197

For we rightly repulse Novatian, who has rent the Church, and has drawn away some of the brethren to impiety and blasphemies; who has brought into the world a most impious doctrine concerning God, and calumniates our most merciful Lord Jesus Christ as if He were unmerciful; and besides all these things, holds the sacred layer as of no effect, and rejects it, and overturns faith and confession, which are put before baptism, and utterly drives away the Holy Spirit from them, even if any hope subsists either that He would abide in them, or that He should return to them.

 

Epistle IX. – To Sixtus II.198

For truly, brother, I have need of advice, and I crave your judgment, lest perchance I should be mistaken upon the matters which in such wise happen to me. One of the brethren who come together to the church, who for some time has been esteemed as a believer, and who before my ordination, and, if I am not deceived, before even the episcopate of Heraclas himself, had been a partaker of the assembly of the faithful, when he had been concerned in the baptism of those who were lately baptized, and had heard the interrogatories and their answers, came to me in tears, and bewailing his lot. And throwing himself at my feet, he began to confess and to protest that this baptism by which he had been initiated among heretics was not of this kind, nor had it anything whatever in common with this of ours, because that it was full of blasphemy and impiety. And he said that his soul was pierced with a very bitter sense of sorrow, and that he did not dare even to lift up his eyes to God, because he had been initiated by those wicked words and things. Wherefore he besought that, by this purest layer, he might be endowed with adoption and grace. And I, indeed, have not dared to do this; but I have said that the long course of communion had been sufficient for this. For I should not dare to renew afresh, after all, one who had heard the giving of thanks, and who had answered with others Amen; who had stood at the holy table, and had stretched forth his hands199 to receive the blessed food, and had received it, and for a very long time had been a partaker of the body and blood of our Lord Jesus Christ. Henceforth I bade him be of good courage, and approach to the sacred elements with a firm faith and a good conscience, and become a partaker of them. But he makes no end of his wailing, and shrinks from approaching to the table; and scarcely, when entreated, can he bear to be present at the prayers.

 

 

FOOTNOTES

 

129 Eusebius, Hist. Eccles., vii. 11.

130 Reading ἐπειδὴ πυνθάνεσθε, for which some codices give ἐπεὶ πυνθάνεσθαι.

131 στρατηγῶν. Christophorsonus would read στρατηγοῦ, in the sense of commander. But the word is used here of the duumviri or magistrates of Alexandria. And that the word στρατηγος was used in this civil acceptation, as well as in the common military application, we see by many examples in Athanasius, Ammianus Marcellinus, and others. Thus, as Valesius remarks, the soldiers (στρατιωτῶν) here will be the band with the centurion, and the attendants (ὑπηρετῶν) will be the civil followers of the magistrates.

132 This happened in the first persecution under Decius, when Dionysius was carried off by the first decision of the prefect Sabinus to Taposiris, as he informs us in his epistle to Germanus. Certainly any one who compares that epistle of Dionysius to Germanus with this one to Domitius, will have no doubt that he speaks of one and the same event in both. Hence Eusebius is in error in thinking that in this epistle of Dionysius to Domitius we have a narrative of the events relating to the persecution of Valerian, – a position which may easily be refuted from Dionysius himself. For in the persecution under Valerian, Dionysius was not carried off into exile under military custody, nor were there any men from Mareotis, who came and drove off the soldiers, and bore him away unwillingly, and set him at liberty again: nor had Dionysius on that occasion the presbyters Gaius and Faustus, and Peter and Paul, with him. All these things happened to Dionysius in that persecution which began a little before Decius obtained the empire, as he testifies himself in his epistle to Germanus. But in the persecution under Valerian, Dionysius was accompanied in exile by the presbyter Maximus, and the deacons Faustus, and Eusebius, and Chaeremon, and a certain Roman cleric, as he tells us in the epistle to Germanus. – Valesius.

133 ἐν τῇ νόσῳ. Rufinus reads νησῳ, and renders it, “But of the deacons, some died in the island after the pains of confession.” But Dionysius refers to the pestilence which traversed the whole Roman world in the times of Gallus and Volusianus, as Eusebius in his Chronicon and others record. See Aurelius Victor. Dionysius makes mention of this sickness again in the paschal epistle to the Alexandrians, where he also speaks of the deacons who were cut off by that plague. – Vales.

134 περιστολὰς ἐκτελεῖν. Christophorsonus renders it: “to prepare the linen cloths in which the bodies of the blessed martyrs who departed this life might be wrapped.” In this Valesius thinks he errs by looking at the modern method of burial, whereas among the ancient Christians the custom was somewhat different, the bodies being dressed out in full attire, and that often at great cost, as Eusebius shows us in the case of Astyrius, in the Hist. Eccles., vii. 16. Yet Athanasius, in his Life of Antonius, has this sentence: “The Egyptians are accustomed to attend piously to the funerals of the bodies of the dead, and especially to those of the holy martyrs, and to wrap them in linen cloths: they are not wont, however, to consign them to the earth, but to place them on couches, and keep them in private apartments.”

135 Eusebius, Hist. Eccles., vi. 45.

136 Jerome, in his Catalogus, where he adduces the beginning of this epistle, gives Novatianus for Novatus. So in the Chronicon of Georgius Syncellus we have Διονύσιος Ναυατιανῷ. Rufinus’ account appears to be that there were two such epistles, – one to Novatus, and another to Novatianus. The confounding of these two forms seems, however, to have been frequent among the Greeks. [See Lardner, Credib., sub voce Novat. Wordsworth thinks the Greeks shortened the name, on the grounds which Horace notes ad vocem “Equituticum.” Satires, I. v. 87.]

137 We read, with Gallandi, καὶ ἦν οὐκ ἀδοξοτέρα τῆς ενεκεν τοῦ μὴ ἰδωλολατρευσαι (sic) γινομένης, ἠ ενεκεν τοῦ μὴ σχίσαι μαρτυρία. This is substantially the reading of three Venetian codices, as also of Sophronius on Jerome’s De vir. illustr., ch. 69, and Georgius Syncellus in the Chronogr., p. 374, and Nicephorus Callist., Hist. Eccles., vi. 4. Pearson, in the Annales Cyprian., Num. x. p. 31, proposes θῦσαι for σχίσαι. Rufinus renders it: “et erat non inferior gloria sustinere martyrium ne scindatur ecclesia quam est illa ne idolis immoletur.”

138 Eusebius, Hist. Eccles., vi. 41, 42, 44. Certain codices read Fabianus for Fabius, and that form is adopted also by Rufinus. Eusebius introduces this epistle thus: “The same author, in an epistle written to Fabius bishop of Antioch, gives the following account of the conflicts of those who suffered martyrdom at Alexandria.”

139 καὶ φθάσας ὁ κακῶν, etc. Pearson, Annales Cyprian. ad ann., 249, § 1, renders it rather thus: “et praevertens malorum huic urbi vates et auctor, quisquis ille fuit, commovit,” etc.

140 εὐσέβειαν τὴν θρησκείαν δαιμόνων. Valesius thinks the last three words in the text (= service to their demons) an interpolation by some scholiast. [Note θρησκείαν = cultus, Jam_1:27.]

141 Heb_10:30

142 [To this day St. Apollonia is invoked all over Europe; and votive offerings are to be seen hung up at her shrines, in the form of teeth, by those afflicted with toothache.]

143 τὰ τῆς ὰσεβείας κηρύγματα. What these precisely were, it is not easy to say. Dionysius speaks of them also as δύσφημα ῥήματα in this epistle, and as ἄθεοι φωναί in that to Germanus. Gallandi thinks the reference is to the practice, of which we read also in the Acts of Polycarp, ch. 9, where the proconsul addresses the martyr with the order: λοιδόρησον τὸν Χριστόν – Revile Christ. And that the test usually put to reputed Christians by the early persecutors was this cursing of Christ, we learn from Pliny, book x. epist. 97. [Vol. 1. p. 41.]

144 Or, shrink from.

145 ἐφεστιον, for which Nicephorus reads badly, Ἐφέσιον.

146 ἐπιπολύ.

147 ἀθλίους. But Pearson suggests ἄθλους, = “when insurrection and civil war took the place of these persecutions.” This would agree better with the common usage of διαδεχομαι.

148 ἀσχολίαν του πρὸς ἡμας θυμοῦ λαβόντων. The Latin version gives, “dum illorum cessaret furor.” W. Lowth renders, “dum non vacaret ipsis furorem suum in nos exercere.”

149 This refers to the death of the Emperor Philip, who showed a very righteous and kindly disposition toward the Christians. Accordingly the matters here recounted by Dionysius took place in the last year of the Emperor Philip. This is also indicated by Dionysius in the beginning of this epistle, where he says that the persecution began at Alexandria a whole year before the edict of the Emperor Decius. But Christophorsonus, not observing this, interprets the μεταβολὴν τῆς βασιλείας as signifying a change in the emperor’s mind toward the Christians, in which error he is followed by Baronius, ch. 102. – Vales.

150 In this sentence the Codex Regius reads, τὸ προῤῥηθὲν ὑπὸ τοῦ Κυρίου ἡμῶν παραβραχυ τὸ φοβερωτατον, etc., = “the one intimated beforetime by our Lord, very nearly the most terrible one.” In Georgius Syncellus it is given as ἡ παρὰ βραχύ. But the reading in the text, ἀποφαῖνον, “setting forth,” is found in the Codices Maz., Med., Fuk., and Savilii; and it seems the best, the idea being that this edict of Decius was so terrible as in a certain measure to represent the most fearful of all times, viz., those of Antichrist.

151 ἀπήντων δεδιότες.

152 οἱ δὲ δημοσιεύοντες ὑπὸ τῶν πράξεων ἤγοντο. This is rendered by Christophorsonus, “alii ex privatis aedibus in publicum raptati ad delubra decuntur a magistratibus.” But δημοσιευοντες is the same as τὰ δημόσια πράττοντες, i.e., decurions and magistrates. For when the edict of Decius was conveyed to them, commanding all to sacrifice to the immortal gods, these officials had to convene themselves in the court-house as usual, and stand and listen while the decree was there publicly recited. Thus they were in a position officially which led them to be the first to sacrifice. The word πραξεις occurs often in the sense of the acts and administration of magistrates: thus, in Eusebius, viii. 11; in Aristides, in the funeral oration on Alexander, τὰ δ ̓ είς πράξεις τε καὶ πολιτειας, etc. There are similar passages also in Plutarch’s Πολιτικὰ παραγγελματα, and in Severianus’s sixth homily on Matthew, calls the decurions τοὺς τὰ πολιτικὰ πράττοντας, employed in the departments of law or finance; so that the clause might be rendered, with Valesius: “alii, qui in publico versabantur, rebus ipsis et reliquorum exemplo, ad sacrificandum ducebantur.” See the note in Migne.

153 ἰσχυριζόμενοι here for διισχυριζόμενοι. – Vales.

154 πρὸς τὸ ἑξῆς ἀπεῖρον. It may also mean, “renounced the faith in the prospect of what was before them.”

155 A blessed one. Alluding to Mat_5:10, Mat_5:12.

156 μετὰ πολύν. But Codices Med., Maz., Fuk., and Savilii, as well as Georgius Syncellus, read μετ ̓ οὐ πολυν, “after a short time.”

157 ξυστῆρας.

158 Here Valesius adds from Rufinus the words καὶ Ἀμμωνάριον ετερα, “and a second Ammonarium,” as there are four women mentioned.

159 In Georgius Syncellus and Nicephorus it is given as Aster. Rufinus makes the name Arsinus. And in the old Roman martyrology, taken largely from Rufinus, we find the form Arsenius. – Vales.

160 In his Bibliotheca, cod. cxix., Photius states that Isidorus was full brother to Pierius, the celebrated head of the Alexandrian school, and his colleague in martyrdom. He also intimates, however, that although some have reported that Pierius ended his career by martyrdom, others say he spent the closing period of his life in Rome after the persecution abated. – Ruinart.

161 σύνταγμα στρατιωτικόν. Rufinus and Christophorsonus make it turmam militum. Valesius prefers manipulum or contubernium. These may have been the apparitors or officers of the praefectus Augustalis. Valesius thinks rather that they were legionaries, from the legion which had to guard the city of Alexandria, and which was under the authority of the praefectus Augustalis. For at that time the praefectus Augustalis had charge of military affairs as well as civil.

162 βάθρον. Valesius supposes that what is intended is the seat on which the accused sat when under interrogation by the judge.

163 θριαμβεύοντος αὐτούς. Rufinus makes it, “God thus triumphing in them;” from which it would seem that he had read δι ̓ αὐτούς. But θριαμβεύειν is probably put here for θριαμβεύειν ποιεῖν, as βασιλεύειν is also used by Gregory Nazianzenus.

164 That is, Nilopolis or Niloupolis. Eusebius, bishop of the same seat, subscribed the Council of Ephesus. – Reading.

165 τὸ Ἀράβιον ὄρος. There is a Mons Arabicus mentioned by Herodotus (ii. 8), which Ptolemy and others call Mons Troïcus. – Vales.

166 This passage is notable from the fact that it makes mention of the Saracens. For of the writers whose works have come down to us there is non more ancient than Dionysius of Alexandria that has named the Saracens. Ammianus Marcellinus, however, writes in his fourteenth book that he has made mention of the Saracens in the Acts of Marcus. Spartianus also mentions the Saracens in his Niger, and says that the Roman soldiers were beaten by them. – Vales. [“The barbarous Saracens:” what a nominis umbra projected by “coming events,” in this blissfully ignorant reference of our author! Compare Robertson, Researches, on the conquest of Jerusalem.]

167 As to the martyrs’ immediate departure to the Lord, and their abode with Him, see Tertullian, On the Resurrection of the Flesh, ch. xliii., and On the Soul, v. 55.

168 That the martyrs were to be Christ’s assessors, judging the word with Him, was a common opinion among the fathers. So, after Dionysius, Eulogius, bishop of Alexandria, in his fifth book, Against the Novatians. Photius, in his Bibliotheca, following Chrysostom, objects to this, and explains Paul’s words in 1Co_6:2 as having the same intention as Christ’s words touching the men of Nineveh and the queen of the south who should rise up in the judgment and condemn that generation.

169 συνδικάζοντες. See a noble passage in Bossuet, Preface sur l’Apocal., § 28.

170 Eze_33:11

171 Dionysius is dealing here not with public communion, such as was the bishop’s prerogative to confer anew on the penitent, but with private fellowship among Christian people. – Vales.

172 ἄδικον ποιησώμεθα is the reading of Codices Maz., Med., Fuk., and Savil., and also of Georgius Syncellus. Others read ἄδεκτον ποιησόμεθα, “we shall treat it as inadmissible.”

173 The words καὶ τὸν Θεὸν παροξύνομεν, “and provoke God,” are sometimes added here: but they are wanting in Codices Maz., Med., Fuk., Savil., and in Georgius Syncellus.

174 Eusebius introduces this in words to the following effect: “Writing to this same Fabius, who seemed to incline somewhat to this schism, Dionysius of Alexandria, after setting forth in his letter many other matters which bore on repentance, and after describing the conflicts of the martyrs who had recently suffered in Alexandria, relates among other things one specially wonderful fact, which I have deemed proper for insertion in this history, and which is as follows.”

175 That is, none either of the clergy or of the people were moved by his prayers to consider him a proper subject for absolution; for the people’s suffrages were also necessary for the reception into the Church of any who had lapsed, and been on that account cut off from it. And sometimes the bishop himself asked the people to allow absolution to be given to the suppliant, as we see in Cyprian’s Epistle 53, to Cornelius, and in Tertullian, On Modesty, ch. xiii. Oftener, however, the people themselves made intercession with the bishop for the admission of penitents; of which we have a notable instance in the Epistle of Cornelius to Fabius of Antioch about that bishop who had ordained Novatianus. See also Cyprian, Epistle 59. – Vales.

176 In the African Synod, which met about the time that Dionysius wrote, it was decreed that absolution should be granted to lapsed persons who were near their end, provided that they had sought it earnestly before their illness. See Cyprian in the Epistle to Antonianus. – Vales.

177 ἀφίεσθαι. There is a longer reading in Codices Fuk. and Savil., viz.: τῶν θείων δώρων τῆς μεταδόσεως ἀξιοὔσθαι καὶ ουτως ἀφιεσθαι, “be deemed worthy of the imparting of the divine gifts, and thus be absolved.”

178 Valesius thinks that this custom prevailed for a long time, and cites a synodical letter of Ratherius, bishop of Verona (which has also been ascribed to Udalricus by Gretserus, who has published it along with his Life of Gregory VII.), in which the practice is expressly forbidden in these terms: “And let no one presume to give the communion to a laic or a woman, for the purpose of conveying it to an infirm person.”

179 ἀποβρέξαι. Rufinus renders it by infundere. References to this custom are found in Adamanus, in the second book of the Miracles of St. Columba, Eze_6:1-14; in Bede, Life of St. Cuthbert, Eze_31:1-18, and in the poem on the life of the same; in Theodorus Campidunensis, Life of St. Magnus, Eze_22:1-31; in Paulus Bernriedensis, Life of Gregory VII., p. 113.

180 ὁμολογηθῆναι. Langus, Wolfius, and Musculus render it confiteri, “confess.” Christophorsonus makes it in numerum confessorum referri, “reckoned in the number of confessors;” which may be allowed, if it is understood to be a reckoning by Christ. For Dionysius alludes to those words of Christ in the Gospel: “Whosoever shall confess me before men, him will I confess also before my Father.” – Vales.

181 Eusebius, Hist. Eccles., vi. 46.

182 In the second chapter of the seventh book of his Ecclesiastical History, Eusebius says: “To this Stephen, Eusebius wrote the first of his epistles on the matter of baptism.” And he calls this the first, because Dionysius also wrote other four epistles to Xystus and Dionysius, two of the successors of Stephen, and to Philemon, on the same subject of the baptizing of heretics. – Gallandi.

183 Eusebius introduces the letter thus: “When he had addressed many reasonings on this subject to him (Stephen) by letter, Dionysius at last showed him that, as the persecution had abated, the churches in all parts opposed to the innovations of Novatus were at peace among themselves.” [See vol. 5. p. 275.]

184 καὶ ἔτι προσωτέρω. These words are omitted in Codices Fulk. and Savil., as also by Christophorsonus; but are given in Codices Reg., Maz., and Med., and by Syncellus and Nicephorus.

185 Baronius infers from this epistle that at this date, about 259 A.D., the Oriental bishops had given up their “error,” and fallen in with Stephen’s opinion, that heretics did not require to be rebaptized, – an inference, however, which Valesius deems false. [Undoubtedly so.]

186 The name assigned by the pagans to Jerusalem was Aelia. It was so called even in Constantine’s time, as we see in the Tabula Peutingerorum and the Itinerarium Antonini, written after Constantine’s reign. In the seventh canon of the Nicene Council we also find the name Aelia. [Given by Hadrian A.D. 135.]

187 The words κοιμηθεντος Ἀλεξάνδρου are given in the text in connection with the clause Μαρὶνος ἐν Τύρῳ. They must be transposed, however, as in the translation; for Mazabanes had succeeded Alexander the bishop of Aelia, as Dionysius informs us in his Epistle to Cornelius. so Rufinus puts it also in his Latin version. – Vales.

188 Alluding to the generous practice of the church at Rome in old times in relieving the wants of the other churches, and in sending money and clothes to the brethren who were in captivity, and to those who toiled in the mines. to this effect we have the statement of Dionysius, bishop of Corinth, in his Epistle to Soter, which Eusebius cites in his fourth book. In the same passage, Eusebius also remarks that this commendable custom had been continued in the Roman church up to his own time; and with that object collections were made there, of which Leo Magnus writes in his Sermones. – Vales. [Note this to the eternal honour of this See in its early purity.]

189 [In vol. 5., to illustrate the history of Cyprian, reference is made to this letter: and in the Clark edition another rendering is there given (a preferable one, I think) of this same letter, which I have thought better to reserve for this place. It belongs here, and I have there noted its appearance in this volume.]

190 [προεστῶτες. See Euseb., Hist. Eccles., book viii. capp. 2, 3, and 4; also vol. 5., this series, as above mentioned.]

191 Dionysius mentions letters that had been written by him as well to the Presbyters Dionysius and Philemon as to Stephen, on the baptism of heretics and on the Sabellian heresy.

192 Lib. vii. Phm_1:6.

193 [i.e., Sixtus II.]

194 Of Sixtus, bishop of Rome. [A.D. 257].

195 1Th_5:21. [Euseb., vi. 7. The apostle is supposed to refer to one of the reputed sayings of our Lord, γινεσθε δόκιμοι τραπεζῖται = examinatores, i.e., of coins, rejecting the base, and laying up in store the precious. Compare Jer_15:19.]

196 [I find that it is necessary to say that the “Africans” of Egypt and Carthage were no more negroes than we “Americans” are redmen. The Carthaginians were Canaanites, and the Alexandrians Greeks. I have seen Cyprian’s portrait representing him as a Moor.]

197 At that time presbyter Xystus, and afterwards his successor. He teaches that Novatian is deservedly to be opposed on account of his schism, on account of his impious doctrine, on account of the repetition of baptism to those who came to him.

198 Of a man who sought to be introduced to the Church by baptism, although he said that he had received baptism, with other words and matters among the heretics.

199 [Vol. v. See a reference to Cyril’s Catechetical Lectures.]



Dionysius (Cont.)Extant Fragments

Extant Fragments. (Cont.)

Part II. (Cont.)

Epistle X. – Against Bishop Germanus.200

1. Now I speak also before God, and He knoweth that I lie not: it was not by my own choice,201 neither was it without divine instruction, that I took to flight. But at an earlier period,202 indeed, when the edict for the persecution under Decius was determined upon, Sabinus at that very hour sent a certain Frumentarius203 to make search for me. And I remained in the house for four days, expecting the arrival of this Frumentarius. But he went about examining all other places, the roads, the rivers, the fields, where he suspected that I should either conceal myself or travel. And he was smitten with a kind of blindness, and never lighted on the house; for he never supposed that I should tarry at home when under pursuit. Then, barely after the lapse of four days, God giving me instruction to remove, and opening the way for me in a manner beyond all expectation, my domestics204 and I, and a considerable number of the brethren, effected an exit together. And that this was brought about by the providence of God, was made plain by what followed: in which also we have been perhaps of some service to certain parties.

 

2. Then, after a certain break, he narrates the events which befell him after his flight, subjoining the following statement: – Now about sunset I was seized, along with those who were with me, by the soldiers, and was carried off to Taposiris. But by the providence of God, it happened that Timotheus was not present with me then, nor indeed had he been apprehended at all. Reaching the place later, he found the house deserted, and officials keeping guard over it, and ourselves borne into slavery.

 

3. And after some other matters, he proceeds thus: – And what was the method of this marvellous disposition of Providence in his case? For the real facts shall be related. When Timotheus was fleeing in great perturbation, he was met205 by a man from the country.206 This person asked the reason for his haste, and he told him the truth plainly. Then the man (he was on his way at the time to take part in certain marriage festivities; for it is their custom to spend the whole night in such gatherings), on hearing the fact, held on his course to the scene of the rejoicings, and went in and narrated the circumstances to those who were seated at the feast; and with a single impulse, as if it had been at a given watchword, they all started up, and came on all in a rush, and with the utmost speed. Hurrying up to us, they raised a shout; and as the soldiers who were guarding us took at once to flight, they came upon us, stretched as we were upon the bare couches.207 For my part, as God knows, I took them at first to be robbers who had come to plunder and pillage us; and remaining on the bedstead on which I was lying naked, save only that I had on my linen underclothing, I offered them the rest of my dress as it lay beside me. But they bade me get up and take my departure as quickly as I could. Then I understood the purpose of their coming, and cried, entreated, and implored them to go away and leave us alone; and I begged that, if they wished to do us any good, they might anticipate those who led me captive, and strike off my head. And while I was uttering such vociferations, as those who were my comrades and partners in all these things know, they began to lift me up by force. And I threw myself down on my back upon the ground; but they seized me by the hands and feet, and dragged me away, and bore me forth. And those who were witnesses of all these things followed me, – namely, Caius, Faustus, Peter, and Paul. These men also took me up, and hurried me off208 out of the little town, and set me on an ass without saddle, and in that fashion carried me away.

 

4. I fear that I run the risk of being charged with great folly and senselessness, placed as I am under the necessity of giving a narrative of the wonderful dispensation of God’s providence in our case. Since, however, as one says, it is good to keep close the secret of a king, but it is honourable to reveal the works of God, (Tobit 12:7) I shall come to close quarters with the violence of Germanus. I came to Aemilianus not alone; for there accompanied me also my co-presbyter Maximus, and the deacons Faustus and Eusebius and Chaeremon; and one of the brethren who had come from Rome went also with us. Aemilianus, then, did not lead off by saying to me, “Hold no assemblies.” That was indeed a thing superfluous for him to do, and the last thing which d one would do who meant to go back to what was first and of prime importance:209 for his concern was not about our gathering others together in assembly, but about our not being Christians ourselves. From this, therefore, he commanded me to desist, thinking, doubtless, that if I myself should recant, the others would also follow me in that. But I answered him neither unreasonably nor in many words, “We must obey God rather than men.” (Act_5:29) Moreover, I testified openly that I worshipped the only true God and none other, and that I could neither alter that position nor ever cease to be a Christian. Thereupon he ordered us to go away to a village near the desert, called Cephro.

 

5. Hear also the words which were uttered by both of us as they have been put on record.210 When Dionysius, and Faustus, and Maximus, and Marcellus, and Chaeremon had been placed at the bar, Aemilianus, as prefect, said: “I have reasoned with you verily in free speech,211 on the clemency of our sovereigns, as they have suffered you to experience it; for they have given you power to save yourselves, if you are disposed to turn to what is accordant with nature, and to worship the gods who also maintain them in their kingdom, and to forget those things which are repugnant’ to nature. What say ye then to these things? for I by no means expect that you will be ungrateful to them for their clemency, since indeed what they aim at is to bring you over to better courses.” Dionysius made reply thus “All men do not worship all the gods, but different men worship different objects that they suppose to be true gods. Now we worship the one God, who is the Creator of all things, and the very Deity who has committed the sovereignty to the hands of their most sacred majesties Valerian and Gallienus. Him we both reverence and worship; and to Him we pray continually on behalf of the sovereignty of these princes, that it may abide unshaken.” Aemilianus, as prefect, said to them: “But who hinders you from worshipping this god too, if indeed he is a god, along with those who are gods by nature? for you have been commanded to worship the gods, and those gods whom all know as such.” Dionysius replied: “We worship no other one.” Aemilianus, as prefect, said to them: “I perceive that you are at once ungrateful to and insensible of the clemency of our princes. Wherefore you shall not remain in this city; but you shall be despatched to the parts of Libya, and settled in! a place called Cephro: for of this place I have I, made choice in accordance with the command of our princes. It shall not in any wise be lawful for you or for any others, either to hold assemblies or to enter those places which are: called cemeteries. And if any one is seen not to have betaken himself to this place whither I have ordered him to repair, or if he be discovered in any assembly, he will prepare peril for himself; for the requisite punishment will not fail. Be off, therefore, to the place whither you have been commanded to go.” So he forced me away, sick as I was; nor did he grant me the delay even of a single day. What opportunity, then, had I to think either of holding assemblies, or of not holding them?212

 

6. Then after some other matters he says: – Moreover, we did not withdraw from the visible assembling of ourselves together, with the Lord’s presence.213 But those in the city I tried to gather together with all the greater zeal, as if I were present with them; for I was absent indeed in the body, as I said,214 but present in the spirit. And in Cephro indeed a considerable church sojourned with us, composed partly of the brethren who followed us from the city, and partly of those who joined us from Egypt. There, too, did God open to us a door215 for the word. And at first we were persecute we were stoned but after a period some few of the heathen forsook their idols, and turned to God. For by our means the word was then sown among them for the first time, and before that they had never received it. And as if to show that this had been the very purpose of God in conducting us to them, when we had fulfilled this ministry, He led us away again. For Aemilianus was minded to remove us to rougher parts, as it seemed, and to more Libyan-like districts; and he gave orders to draw all in every direction into the Mareotic territory, and assigned villages to each party throughout the country. Bat he issued instructions that we should be located specially by the public way, so that we might also be the first to be apprehended;216 for he evidently made his arrangements and plans with a view to an easy seizure of all of us whenever he should make up his mind to lay hold of us.

 

7. Now when I received the command to depart to Cephro, I had no idea of the situation of the place, and had scarcely even heard its name before; yet for all that, I went away courageously and calmly. But when word was brought me that I had to remove to the parts of Colluthion,217 those present know how I was affected; for here I shall be my own accuser. At first, indeed, I was greatly vexed, and took very ill; for though these places happened to be better known and more familiar to us, yet people declared that the region was one destitute of brethren, and even of men of character, and one exposed to the annoyances of travellers and to the raids of robbers. I found comfort, however when the brethren reminded me that it was nearer the city; and while Cephro brought us large intercourse with brethren of all sorts who came from Egypt, so that we were able to hold our sacred assemblies on a more extensive scale yet there, on the other hand, as the city was in the nearer vicinity, we could enjoy more frequently the sight of those who were the really beloved, and in closest relationship with us, and dearest to us: for these would come and take their rest among us, and, as in the more remote suburbs, there would be distinct and special meetings.218 And thus it turned out.

 

8. Then, after some other matters, he gives again the following account of what befell him – Germanus, indeed, boasts himself of many professions of faith. He, forsooth, is able to speak of many adverse things which have happened to him! Can he then reckon up in his own case as many condemnatory sentences219 as we can number in ours, and confiscations too, and proscriptions, and spoilings of goods, and losses of dignities,220 and despisings of worldly honour, and contemnings of the laudations of governors and councillors, and patient subjections to the threatenings of the adversaries,221 and to outcries, and perils, and persecutions, and a wandering life, and the pressure of difficulties, and all kinds of trouble, such as befell me in the time of Decius and Sabinus,222 and such also as I have been suffering under the present severities be of Aemilianus? But where in the world did Germanus make his appearance? And what mention is made of him? But I retire from this huge act of folly into which I am suffering myself to fall on account of Germanus; and accordingly I forbear giving to the brethren, who already have full knowledge of these things, a particular and detailed narrative of all that happened.

 

Epistle XI. – To Hermammon.223

1. But Gallus did not understand the wickedness of Decius, nor did he note beforehand what it was that wrought his ruin. But he stumbled at the very stone which was lying before his eyes; for when his sovereignty was in a prosperous position, and when affairs were turning out according to his wish,224 he oppressed those holy men who interceded with God on behalf of his peace and his welfare. And consequently, persecuting them, he persecuted also the prayers offered in his own behalf.

 

2. And to John a revelation is made in like manner:225 “And there was given unto him,” he says, “a mouth speaking great things, and blasphemy; and power was given unto him, and forty and two months.”226 And one finds both things to wonder at in Valerian’s case; and most especially has one to consider how different it was with him before these events,227 – how mild and well-disposed he was towards the men of God. For among the emperors who preceded him, there was not one who exhibited so kindly and favourable a disposition toward them as he did; yea, even those who were said to have become Christians openly228 did not receive them with that extreme friendliness and graciousness with which he received them at the beginning of his reign; and his whole house was filled then with the pious, and it was itself a very church of God. But the master and president229 of the Magi of Egypt230 prevailed on him to abandon that course, urging him to slay and persecute those pure and holy men as adversaries and obstacles to their accursed and abominable incantations. For there are, indeed, and there were men who, by their simple presence, and by merely showing themselves, and by simply breathing and uttering some words, have been able to dissipate the artifices of wicked demons. But he put it into his mind to practise the impure rites of initiation, and detestable juggleries, and execrable sacrifices, and to slay miserable children, and to make oblations of the offspring of unhappy fathers, and to divide the bowels of the newly-born, and to mutilate and cut up the creatures made by God, as if by such means they231 would attain to blessedness.

 

3. Afterwards he subjoins the following: – Splendid surely were the thank-offerings, then, which Macrianus brought them232 for that empire which was the object of his hopes; who, while formerly reputed as the sovereign’s faithful public treasurer,233 had yet no mind for anything which was either reasonable in itself or conducive to the public good,234 but subjected himself to that curse of prophecy which says, “Woe unto those who prophesy from their own heart, and see not the public good!”235 For he did not discern that providence which regulates all things; nor did he think of the judgment of Him who is before all, and through all, and over all. Wherefore he also became an enemy to His Catholic Church; and besides that, he alienated and estranged himself from the mercy of God, and fled to the utmost possible distance from His salvation.236 And in this indeed he demonstrated the reality of the peculiar significance of his name.237

 

4. And again, after some other matters, he proceeds thus: – For Valerian was instigated to these acts by this man, and was thereby exposed to contumely and reproach, according to the word spoken by the Lord to Isaiah: “Yea, they have chosen their own ways, and their own abominations in which their souls delighted; I also will choose their mockeries,238 and will recompense their sin.” (Isa_66:3, Isa_66:4) But this man239 (Macrianus), being maddened with his passion for the empire, all unworthy of it as he was, and at the same time having no capacity for assuming the insignia of imperial government,240 by reason of his crippled241 body,242 put forward his two sons as the bearers, so to speak, of their father’s offences. For unmistakeably apparent in their case was the truth of that declaration made by God, when He said, “Visiting the iniquities of the fathers upon the children, unto the third and fourth generation of them that hate me.” For he heaped his own wicked passions, for which he had failed in securing satisfaction,243 upon the heads of his sons, and thus wiped off244 upon them his own wickedness, and transferred to them, too, the hatred he himself had shown toward God.

 

5.245 That man,246 then, after he had betrayed the one and made war upon the other of the emperors preceding him, speedily perished, with his whole family, root and branch. And Gallienus was proclaimed, and acknowledged by all. And he was at once an old emperor and a new; for he was prior to those, and he also survived them. To this effect indeed is the word spoken by the Lord to Isaiah: “Behold, the things which were from the beginning have come to pass; and there are new things which shall now arise.” (Isa_42:9) For as a cloud which intercepts the sun’s rays, and overshadows it for a little, obscures it, and appears itself in its place, but again, when the cloud has passed by or melted away, the sun, which had risen before, comes forth again and shows itself: so did this Macrianus put himself forward,247 and achieve access248 for himself even to the very empire of Gallienus now established; but now he is that no more, because indeed he never was it, while this other, i.e., Gallienus, is just as he was. And his empire, as if it had cast off old age, and had purged itself of the wickedness formerly attaching to it, is at present in a more vigorous and flourishing condition, and is now seen and heard of at greater distances, and stretches abroad in every direction.

 

6. Then he further indicates the exact time at which he wrote this account, as follows: – And it occurs to me again to review the days of the imperial years. For I see that those most impious men, whose names may have been once so famous, have in a short space become nameless. But our more pious and godly prince249 has passed his septennium, and is now in his ninth year, in which we are to celebrate the festival.250

 

Epistle XII. – To the Alexandrians.251

1. To other men, indeed, the present state of matters would not appear to offer a fit season for a festival: and this certainly is no festal time to them; nor, in sooth, is any other that to them. And I say this, not only of occasions manifestly sorrowful,252 but even or all occasions whatsoever which people might consider to be most joyous.253 And now certainly all things are turned to mourning, and all men are in grief, and lamentations resound through the city, by reason of the multitude of the dead and of those who are dying day by day. For as it is written in the case of the first-born of the Egyptians, so now too a great cry has arisen. “For there is not a house in which there is not one dead. (Exo_12:30) And would that even this were all!

 

2. Many terrible calamities, it is true, have also befallen us before this. For first they drove us away; and though we were quite alone, and pursued by all, and in the way of being slain, we kept our festival, even at such a time. And every place that had been the scene of some of the successive sufferings which befell any of us, became a seat for our solemn assemblies, – the field, the desert, the ship, the inn, the prison, – all alike. The most gladsome festival of all, however, has been celebrated by those perfect martyrs who have sat down at the feast in heaven. And after these things war and famine surprised us. These were calamities which we seared, indeed, with the heathen. But we had also to bear by ourselves alone those ills with which they outraged us, and we bad at the same time to sustain our part in those things which they either did to each other or suffered at each other’s hands; while again we rejoiced deeply in that peace of Christ which He imparted to us alone.

 

3. And after we and they together had enjoyed a very brief season of rest, this pestilence next assailed us, – a calamity truly more dreadful to them than all other objects of dread, and more intolerable than any other kind of trouble whatsoever;254 and a misfortune which, as a certain writer of their own declares, alone prevails over all hope. To us. however, it was not so; but in no less measure than other ills it proved an instrument for our training and probation. For it by no means kept aloof from us, although it spread with greatest violence among the heathen.

 

4. To these statements he in due succession makes this addition: – Certainly very many of our brethren, while, in their exceeding love and brotherly-kindness, they did not spare themselves, but kept by each other, and visited the sick without thought of their own peril, and ministered to them assiduously, and treated them for their healing in Christ, died from time to time most joyfully along with them, lading themselves with pains derived from others, and drawing upon themselves their neighbours’ diseases, and willingly taking over to their own persons the burden of the sufferings of those around them.255 And many who had thus cured others of their sicknesses, and restored them to strength, died themselves, having transferred to their own bodies the death that lay upon these. And that common saying, which else seemed always to be only a polite form of address,256 they expressed in actual fact then, as they departed this life, like the “off-scourings of all.”257 Yea, the very best of our brethren have departed this life in this manner, including some presbyters and some deacons, and among the people those who were in highest reputation: so that this very form of death, in virtue of the distinguished piety and the steadfast faith which were exhibited in it, appeared to come in nothing beneath martyrdom itself.

 

5. And they took the bodies of the saints on their upturned hands258 and on their bosoms, and closed259 their eyes, and shut their mouths. And carrying them in company,260 and laying them out decently, they clung to them, and embraced them, and prepared them duly with washing and with attire. And then in a little while after they had the same services done for themselves, as those who survived were ever following those who departed before them. But among the heathen all was the very reverse. For they thrust aside any who began to be sick, and kept aloof even from their dearest friends, and cast the sufferers out upon the public roads half dead, and left them unburied, and treated them with utter contempt when they died, steadily avoiding any kind of communication and intercourse with death; which, however, it was not easy for them altogether to escape, in spite of the many precautions they employed.261

 

Epistle XIII. – To Hierax, a Bishop in Egypt.262

1. But what wonder should there be if I find it difficult to communicate by letter with those who are settled in remote districts, when it seems beyond my power even to reason with myself, and to take counsel with263 my own soul? For surely epistolary communications are very requisite for me with those who are, as it were, my own bowels, my closest associates, and my brethren – one in soul with myself, and members, too, of the same Church. And yet no way opens up by which I can transmit such addresses. Easier, indeed, would it be for one, I do not say merely to pass beyond the limits of the province, but to cross from east to west, than to travel from this same Alexandria to Alexandria. For the most central pathway in this city264 is vaster265 and more impassable even than that extensive and untrodden desert which Israel only traversed in two generations; and our smooth and waveless harbours have become an image of that sea through which the people drove, at the time when it divided itself and stood up like walls on either side, and in whose thoroughfare the Egyptians were drowned. For often they have appeared like the Red Sea, in consequence of the slaughter perpetrated in them. The river, too, which flows by the city, has sometimes appeared drier than the waterless desert, and more parched than that wilderness in which Israel was so overcome with thirst on their journey, that they kept crying out against Moses, and the water was made to stream for them from the precipitous266 rock by the power of Him who alone doeth wondrous things. And sometimes, again, it has risen in such flood-tide, that it has overflowed all the country round about, and the roads, and the fields, as if it threatened to bring upon us once more that deluge of waters which occurred in the days of Noah.

 

2. But now it always flows onward, polluted with blood and slaughters and the drowning struggles of men, just as it did of old, when on Pharaoh’s account it was changed by Moses into blood, and made putrid. And what other liquid could cleanse water, which itself cleanses all things? How could that ocean, so vast and impassable for men, though poured out on it, ever purge this bitter sea? Or how could even that great river which streams forth from Eden,267 though it were to discharge the four hearts into which it is divided into the one channel of the Gihon,268 wash away these pollutions? Or when will this air, befouled as it is by noxious exhalations which rise in every direction, become pure again? For there are such vapours sent forth from the earth, and such blasts from the sea, and breezes from the rivers, and reeking mists from the harbours, that for dew we might suppose ourselves to have the impure fluids269 of the corpses which are rotting in all the underlying elements. And yet, after all this, men are amazed, and are at a loss to understand whence come these constant pestilences, whence these terrible diseases, whence these many kinds of fatal inflictions, whence all that large and multiform destruction of human life, and what reason there is why this mighty city no longer contains within it as great a number of inhabitants, taking all parties into account, from tender children up to those far advanced in old age, as once it maintained of those alone whom it called hale old men.270 But those from forty years of age up to seventy were so much more numerous then, that their number cannot be made up now even when those from fourteen to eighty years of age have been added to the roll and register of persons who are recipients of the public allowances of grain. And those who are youngest in appearance have now become, as it were, equals in age with those who of old were the most aged. And yet, although they thus see the human race constantly diminishing and wasting away upon the earth, they have no trepidation in the midst of this increasing and advancing consumption and annihilation of their own number.

 

Epistle XIV. – From His Fourth Festival Epistle.271

Love is altogether and for ever on the alert, and casts about to do some good even to one who is unwilling to receive it. And many a time the man who shrinks from it under a feeling of shame, and who declines to accept services of kindness on the ground of unwillingness to become troublesome to others, and who chooses rather to bear the burden of his own grievances than cause annoyance and anxiety to any one, is importuned by the man who is full of love to bear with his aids, and to suffer himself to be helped by another, though it might be as one sustaining a wrong, and thus to do a very great service, not to himself, but to another, in permitting that other to be the agent in putting an end to the ill in which he has been involved.

 

Elucidation.

(Apocalypse, note 215, and note 226.)

The moderation of Dionysius is hardly less conspicuous than his fearlessness of inquiry in the questions he raises about the Apocalypse.272 He utterly refuses to reject it.273 He testifies to the value set upon it by his fellow-Christians. Only, he doubts as to (the John) the “inspired person” who was its author, and with critical skill exposes the inferiority of the Greek of the Apocalypse to that of the Gospel and Epistles of St. John. Obviously he accepts it as part of the canon, only doubting as to the author. Modestly he owns that it passes his understanding. So Calvin forbore to comment upon it, and owned to “headache” when he came to it. 

 

 

FOOTNOTES

 

200 Eusebius, Hist. Eccles., vi. 40, vii. 11.

201 οὐδεμιαν ἐπ ̓ ἐμαυτοῦ βαλλόμενος. In Codex Fuk. and in the Chronicon of Syncellus it is ἐπ ̓ ἐμαυτῷ. In Codices Maz. and Med. it is ἐπ ̓ ἐμαυτόν. Herodotus employs the phrase in the genitive form – βαλλόμενος έφ ̓ ἑαυτοῦ πέπρηχε, i.e., seipsum in consilium adhibens, sua sponte et proprio motu fecit.

202 ἁλλὰ καὶ πρότερον. Christophorsonus and others join the πρότερον with the διωγμοῦ, making it mean, “before the persecution.” This is contrary to pure Greek idiom, and is also inconsistent with what follows; for by the αὐτῆς ωρας is meant the very hour at which the edict was decreed, διωγμός here having much the sense of “edict for the persecution.” – Vales.

203 There was a body of men called frumentarii milites, employed under the emperors as secret spies, and sent through the provinces to look after accused persons, and collect floating rumours. They were abolished at length by Constantine, as Aurelius Victor writes. They were subordinate to the judges or governors of the provinces. Thus this Frumentarius mentioned here by Dionysius was deputed in obedience to Sabinus, the praefectus Augustalis. – Vales.

204 οῖ παῖδες. Musculus and Christophorsonus make it “children.” Valesius prefers “domestics.”

205 ἀπήντετό τις τῶν χωριτῶν. In Codices Maz., Med., Fuk., and Savil., ἀπήντα is written; in Georgius Syncellus it is ἀπηντᾶτα.

206 χωριτῶν is rendered indegenarum by Chrystophorsonus, and incolarum, “inhabitants,” by the interpreter of Syncellus; but it means rather “rustics.” Thus in the Greek Councils the τῶν χωρῶν πρεσβύτεροι, persbyteri pagorum, are named. Instead of χωριτῶν, Codices Maz., Med., and Fuk. read χωρικῶν; for thus the Alexandrians named the country people, as we see in the tractate of Sophronius against Dioscorus, and the Chronicon of Theophanes, p. 139.

207 ἀστρώτων σκιμπόδων.

208 φοράδην ἐξήγαγον. The φοράδην may mean, as Valesius puts it, in sella, “on a stool or litter.”

209 τὸ τελευταῖον ἐπι τὸ πρῶτον ἀνατρέχοντι, i.e., to begin by interdicting him from holding Christian assemblies, while the great question was whether he was a Christian at all, would have been to place first what was last in order and consequence.

210 ὑπεμνηματίσθη.

211 ἀγράφως.

212 Germanus had accused Dionysius of neglecting to hold the assemblies of the brethren before the persecution broke out, and of rather providing for his own safety by flight. For when persecution burst on them, the bishops were wont first to convene the people, in order to exhort them to hold fast the faith of Christ; then infants and catechumens were baptized, to provide against their departing this life without baptism, and the Eucharist was given to the faithful. – Vales.

213 αίσθητῆς μετὰ τοῦ Κυρίου συναγωγῆς.

214 ὡς εἶπον. Codices Maz. and Med. give εἰπεῖν, “so to speak;” Fuk. and Savil. give ὡς εἶπεν ὁ ἀπόστολος, “as the apostle said.” See on 1Co_5:3.

215 [Act_14:27; Rev_3:8. If the author here quotes the Apocalypse, it is noteworthy. Elucidation, p. 110.]

216 ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους καταληφθησομένους ἔταξεν.

217 τὰ Κολλουθίωνος, supplying μέρη, as Dionysius has already used the phrase τὰ μέρη τῆς Διβύης. This was a district in the Mareotic prefecture. Thus we have mention made also of τὰ Βουκόλου, a certain tract in Egypt, deriving its name from the old masters of the soil. Nicephorus writes Κολούθιον, which is probably more correct; for Κολλουθίων is a derivative from Colutho, which was a common name in Egypt. Thus a certain poet of note in the times of Anastasius, belonging to the Thebaid, was so named, as Suidas informs us. There was also a Coluthus, a certain schismatic, in Egypt, in the times of Athanasius, who is mentioned often in the Apologia; and Gregory of Nyssa names him Acoluthus in his Contra Eunomium, book ii. – Vales.

218 κατὰ μερος συναγωγαί. When the suburbs were somewhat distant from the city, the brethren resident in them were not compelled to attend the meetings of the larger church, but had meetings of their own in a basilica, or some building suitable for the purpose. The Greeks, too, gave the name προάστειον to places at some considerable distance from the city, as well as to suburbs immediately connected with it. Thus Athanasius calls Canopus a προάστειον; and so Daphne is spoken of as the προάστειον of Antioch, Achyrona as that of Nicomedia, and Septimum as that of Constantinople, though these places were distant some miles from the cities. From this place it is also inferred that in the days of Dionysius there was still but one church in Alexandria, where all the brethren met for devotions. But in the time of Athanasius, when several churches had been built by the various bishops, the Alexandrians met in different places, κατὰ μέρος και διῃρημένως, as Athanasius says in his first Apology to Constantius; only that on the great festivals, as at the paschal season and at Pentecost, the brethren did not meet separately, but all in the larger church, as Athanasius also shows us. – Vales.

219 ἀποφάσεις.

220 Maximus, in the scholia to the book of Dionysius the Areopagite, De caelesti hierarchia, Rev_5:1-14, states that Dionysius was by profession a rhetor before his conversion: ὁ γοῦν μέγας Διονύσιος ὁ Ἀλεξανδρεων ἐπισκοπος, ὁ ἀπὸ ῥητόρων, etc. – Vales.

221 τῶν ἐναντίων ἁπειλῶν.

222 This Sabinus had been prefect of Egypt in the time of Decius; it is of him that Dionysius writes in his Epistle to Fabius, which is given above. The Aemilianus, prefect of Egypt, who is mentioned here, afterwards seized the imperial power, as Pollio writes in his Thirty Tyrants, who, however, calls him general (ducem), and not prefect of Egypt. – Vales.

223 Eusebius, Hist. Eccles., vii. 1, 10, 23. Eusebius introduces this extract thus: “in an epistle to Hermammon, Dionysius makes the following remarks upon Gallus” the Emperor.

224 κατὰ νοῦν is the reading in the Codices Maz., Med., Fuk., and Savil., and adopted by Rufinus and others. But Robertus Stephanus, from the Codex Regius, gives κατὰ ῥοῦν, “according to the stream,” i.e., favourably.

225 Eusebius prefaces this extract thus: “Gallus had not held the government two full years when he was removed, and Valerian, together with his son Gallienus, succeeded him. And what Dionysius has said of him may be learned from his Epistle to Hermammon, in which he makes the following statement.”

226 ἐξουσία καὶ μῆνες τεσσαρακονταδύο. Rev_13:5. Baronius expounds the numbers as referring to the period during which the persecution under Valerian continued: see him, under the year 257 A.D., Rev_7:1-17. [See Introductory Note, p. 78, supra. Here is a quotation from the Apocalypse, to be noted in view of our author’s questionings, part i., i. 5, p. 83, supra.]

227 The text is, και τούτων μάλιστα τὰ πρὸ αὐτοῦ ὡς ουτως ἔσχε συννοεῖν εως ἤπιος, etc. Gallandi emends the sentence thus: και αὐτοῦ τὰ μάλιστα πρὸ τούτων, ὡς οὐχ ουτως ἔσχε, συννοεῖν, εως ἤπιος, etc. Codex Regius gives ὡς μὲν ἤπιος. But Codices Maz. and Med. give εως ἤπιος, while Fuk. and Savil. give εως γὰρ ἤπιος.

228 He means the Emperor Philip, who, as many of the ancients have recorded, was the first of the Roman emperors to profess the Christian religion. But as Dionysius speaks in the plural number, to Philip may be added Alexander Severus, who had an image of Christ in the chapel of his Lares, as Lampridius testifies, and who favoured and sustained the Christians during the whole period of his empire. It is to be noted further, that Dionysius says of these emperors only that they were said and thought to be Christians, not that they were so in reality. – Gallandi.

229 ἀρχισυνάγωγος.

230 Baronius thinks that this was that Magus who, a little while before the empire of Decius, had incited the Alexandrians to persecute the Christians, and of whom Dionysius speaks in his Epistle to Fabius. What follows here, however, shows that Macrianus is probably the person alluded to.

231 εὐδαιμονήσοντας. So Codices Maz., Med., Fuk., and Savil. read: others give εὐδαιμονήσαντας. It would seem to require εὐδαιμονήσοντα, “as if he would attain;” for the reference is evidently to Valerian himself.

232 By the αὐτοῖς some understand τοῖς βασιλεῦσι; others better, τοῖς δαίμοσι. According to Valesius, the sense is this: that Macrianus having, by the help and presages of the demons, attained his hope of empire, made a due return to them, by setting Valerian in arms against the Christians.

233 ἐπι τῶν καθόλου λόγων. The Greeks gave this name to those officials whom the Latins called rationales, or procuratores summae rei. Under what emperor Macrianus was procurator, is left uncertain here.

234 οὐδὲν εὔλογον οὐδὲ καθολικός ἐφρόνησεν. There is a play here on the two senses of the word καθολικός, as seen in the official title ἐπι τῶν καθόλου λόγων, and in the note of character in οὐδὲ καθολικόν. But it can scarcely be reproduced in English.

235 οὐαι τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν καὶ τὸ καθόλου μὴ βλέπουσιν. The quotation is probably from Eze_13:3, of which Jerome gives this interpretation: Vae his qui prophetant ex corde suo et omnino non vident.

236 Robertus Stephanus edits τῆς ἑαυτοῦ ἐκκλησίας, “from his Church,” following the Codex Medicaeus. But the best manuscripts give σωτηρίας.

237 A play upon the name Macrianus, as connected with μακράν, “at a distance.” [This playfulness runs through the section.]

238 ἐμπαίγματα.

239 Christophorsonus refers this to Valerian. But evidently the οὗτος δέ introduces a different subject in Macrianus; and besides, Valerian could not be said to have been originally unworthy of the power which he aspired to.

240 τὸν βασίλειον ὑποδῦναι κόσμον.

241 ἀναπήρῳ.

242 Joannes Zonaras, in his Annals, states that Macrianus was lame.

243 ὧν ἠτύχει. So Codex Regius reads. But Codices Maz., Med., and Fuk. give ηὐτύχει, “in which he succeeded.”

244 ἐξωμόρξατο.

245 Eusebius introduces the extract thus: He (Dionysius) addressed also an epistle to Hermammon and the brethren in Egypt; and after giving an account of the wickedness of Decius and his successors, he states many other circumstances, and also mentions the peace of Gallienus. And it is best to hear his own relation as follows.

246 This is rightly understood of Macrianus, by whose treachery Valerian came under the power of the Persians. Aurelius Victor, Syncellus, and others, testify that Valerian was overtaken by that calamity through the treachery of his generals.

247 προστάς. But Valesius would read προσστάς, adstans.

248 προσπελάσας is the reading of three of the codices and of Nicephorus; others give προπελάσας.

249 [Rom_13:4, Rom_13:6. St. Paul’s strong expressions in this place must explain these expressions. A prince was, quoad hoc, comparatively speaking, godly and pious, as he “attended continually to this very thing.” So, “most religious,” in the Anglican Liturgy.]

250 Who ever expressed himself thus, – that one after his seven years was passing his ninth year? This septennium (επταετηρίς) must designate something peculiar, and different from the time following it. It is therefore the septennium of imperial power which he had held along with his father. In the eighth year of that empire, Macrianus possessed himself of the imperial honour specially in Egypt. After his assumption of the purple, however, Gallienus had still much authority in Egypt. At length, in the ninth year of Gallienus, that is, in 261, Macrianus the father and the two sons being slain, the sovereignty of Galleinus was recognised also among the Egyptians. And then Gallienus gave a rescript to Dionysius, Pinna, and Demetrius, bishops of Egypt, to re-establish the sacred places, – a boon which he had granted in the former year. The ninth year of Gallienus, moreover, began about the midsummer of this year; and the time at which this letter was written by Dionysius, as Eusebius observes, may be gathered from that, and falls consequently before the Paschal season of 262 A.D. – Pearson, p. 72. Gall.

251 Eusebius, Hist. Eccles., vii. 22. Eusebius prefaces the 21st chapter of his seventh book thus: “when peace had scarcely yet been established, he (Dionysius) returned to Alexandria. But when sedition and war again broke out, and made it impossible for him to have access to all the brethren in that city, divided as they then were into different parties, he addressed them again by an epistle at the passover, as if he were still an exile from Alexandria.” Then he inserts the epistle to Hierax; and thereafter, in ch. xxii., introduces the present excerpt thus: “After these events, the pestilence succeeding the war, and the festival being now at hand, he again addressed the brethren by letters, in which he gave the following description of the great troubles connected with that calamity.”

252 οὐχ οπως τῶν ἐπιλύπων is the reading of Codices Maz., Med., and Savil.: others give, less correctly, ἐπιλόπων.

253 The text gives, ἀλλ ̓ οὐδ ̓ εἴ τις περιχαρὴς ὃν οίνθεῖεν μάλιστα, which is put probably for the mere regular construction, ὃν οἴοιντο ἀν μάλιστα περιχαρῆ. Nicephorus reads, εἴ τις περιχαρὴς ὢν οἰηθείη. The idea is, that the heathen could have no real festal time. All seasons, those apparently most joyous, no less than those evidently sorrowful, must be times void of all real rejoicing to them, until they learn the grace of God.

254 Dionysius is giving a sort of summary of all the calamities which befell the Alexandrian church from the commencement of his episcopal rule: namely, first, persecution, referring to that which began in the last year of the reign of Philip; then war, meaning the civil war of which he speaks in his Epistle to Fabius; then pestilence, alluding to the sickness which began in the time of Decius, and traversed the land under Gallus and Volusianus. – Vales.

255 ἀναμασσόμενοι τὰς ἀλγηδόνας. Some make this equivalent to mitigantes. It means properly to “wipe off,” and so to become “responsible” for. Here it is used apparently to express much the same idea as the two preceding clauses.

256 μόνης φιλοφροσύνης ἔχεσθαι.

257 The phrase περίψημα πάντων refers to 1Co_4:13. Valesius supposes that among the Alexandrians it may have been a humble and complimentary form of salutation, ἐγώ ειμι περίψημά σου; or that the expression περίψημα πάντων had come to be habitually applied to the Christians by the heathen.

258 ὐπτίαις χερσι. [See Introductory Note, p. 77.]

259 καθαιροῦντες.

260 ὁμοφοροῦντες.

261 [Compare Defoe, Plague in London.]

262 Eusebius, Hist. Eccles., vii. 21. The preface to this extract in Eusebius is as follows: “After this he (Dionysius) wrote also another Paschal epistle to Hierax, a bishop in Egypt, in which he makes the following statement about the sedition then prevailing at Alexandria.”

263 Or, for.

264 μεσαιτάτη τῆς πόλεως. Codex Regius gives τῶν πόλεων. The sedition referred to as thus dividing Alexandria is probably that which broke out when Aemilianus seized the sovereignty in Alexandria. See Pollio’s Thirty Tyrants.

265 ἄπειρος. But Codices Fuk. and Savil. give ἄπορος, “impracticable.”

266 ἀκποτόμου. It may perhaps mean “smitten” here.

267 Ἐδέμ.

268 Written Γηών in Codex Alexandrinus, but Γεών in Codex Vaticanus.

269 ιχῶρας.

270 ὠμογέροντας.

271 ἐκ τῆς δ ̓ ἑορταστικῆς ἐπιστολῆς. From the Sacred Parallels of John of Damascus, Works, ii. p. 753 C, edit. Paris, 1712. In his Ecclesiastical History, book vii. Joh_20:1-31, Eusebius says: “In addition to these epistles, the same Dionysius also composed others about this time, designated his Festival Epistles, and in these he says much in commendation of the Paschal feast. One of these he addressed to Flavius, and another to Domitius and Didymus, in which he gives the canon for eight years, and shows that the Paschal feast ought not to be kept until the passing of the vernal equinox. And besides these, he wrote another epistle to his co-presbyters at Alexandria.”

272 P. 84, note 18.

273 P. 82, note 13.