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Saint Dionysius of Alexandria
St. Dionysius of Alexandria: Letters and Treatises

[A further extract on the subject of the lapsed]

I will set out the following single example that happened amongst us. There was a certain aged believer amongst us, Sarapion, who had lived blamelessly for a long time but yielded to temptation. This man often begged to be restored, but no one heeded him; for he had sacrificed. But he fell ill, and for three days in succession he remained speechless and unconscious. Then recovering a little on the fourth day, he called to him his nephew and said: “How long, my child, do ye keep me back? hasten ye, I pray, and let me go speedily. Call thou one of the elders (presbyters).” After this he became speechless again. The boy ran for the elder, but it was night and he was ill and could not come. Now I had given instructions that if those who were departing life asked and especially when they chanced to have made supplication even before, they should be absolved in order that they might depart in good hope; he gave the boy, therefore, a morsel of the Eucharist, bidding him moisten it and drop it into the old man’s mouth. The lad went back with it. When he drew near, before he entered, Sarapion revived again and said: “Hast come, child? The presbyter could not come, but do thou quickly what he bade thee, and let me go.” So the boy moistened it and dropped it into his mouth: and the other shortly after swallowing it straightway gave up the ghost. Was he not clearly sustained and kept alive until he was absolved that, with his sin wiped out, he might be acknowledged (by the Lord) for the many good things he had done?

To Germanus a Bishop

(Eus., H. E. vi. 40 and vii. 11)

(1) Now before God I speak and He knoweth if I lie;³⁹ not at all on my own judgment nor yet without Divine guidance did I take flight, but on a former occasion also as soon as ever the persecution under Decius was set up,⁴⁰ Sabinus⁴¹ sent a frumentarius⁴² to seek me; and I awaited his arrival at my house for four days, while he went round searching everywhere, the streams, the roads and the fields, where he suspected me to hide or go, but he never lighted on my house, being held by blindness: for he did not believe I should stay at home under pursuit. And hardly after the four days when God bade me remove and unexpectedly made a way for me, I and the boys⁴³ and many of the brethren went out together. And this was ordered by the Providence of God, as after events have shown, in which perchance we have been useful to some.

Further on he proceeds —

(2) For about sunset I with my companions having fallen into the hands of the soldiers, was taken to Taposiris, but Timotheus⁴⁴ by the Providence of God happened not to be present nor to be caught elsewhere. But arriving afterwards, he found the house empty and servants guarding it, and us carried off prisoners.

And further on —

(3) And what is the manner of His wonderful dispensation? for only the truth shall be spoken. One of the rustics met Timotheus as he was fleeing and troubled,⁴⁵ and inquired the reason of his haste. And he told the truth, and when the other heard it (now he was going to a marriage revel: for it is their custom to pass the whole night at such gatherings), he entered and informed those who were reclining at table. And they with one consent as if at a signal all arose and came running at great speed and fell upon us with loud cries, and when the soldiers who were guarding us straightway took to flight, they came upon us just as we were reclining on the bare bedsteads. And I indeed, God wot, taking them at first to be bandits who had come for plunder and ravage, remained on the couch where I was, undressed save for my linen under-garment,⁴⁶ and began to offer them the rest of my raiment which was at my side. But they bade me rise and go out as quickly as I could. And then I, understanding why they had come, cried out begging and praying them to depart and leave us, and if they would do us a good turn, I besought them to forestall those who had carried me off and cut off my head themselves. And while I thus cried, as they know who shared and took part in everything, they raised me by force, and when I let myself down on my back to the ground, they took and led me out, dragging me by the arms and legs. And there followed me those who had been witnesses of all this, Gaius, Faustus, Peter and Paul, and they also helped to carry me out of the township in their arms, and then putting me on a barebacked ass, led me away.

[Another extract from the same letter given by Eusebius in another part of his History, and referring to a somewhat later period in Dionysius’s life]

(4) I am really in danger of falling into much foolishness⁴⁷ and want of right feeling through being compelled of necessity to narrate God’s wondrous dispensation concerning us. But since “it is good,” it says,⁴⁸ “to keep close the secret of a king but glorious to reveal the works of God,” I will come to close quarters with our violent accuser, Germanus. I came before Æmilian⁴⁹ not alone; for there followed with me my fellow-presbyter⁵⁰ Maximus, and deacons Faustus, Eusebius and Chæremon. And one of the brethren who was present from Rome came in with us. Now Æmilian did not say to me at the start, “Do not summon” (the brethren for public worship): for that was superfluous and the last thing (to insist on), since he was going back to the very beginning of the matter. For the question was not about summoning others but about not being Christians ourselves, and it was from this that he bade us desist, thinking that if I should change my mind, the others would follow me. And I answered not unsuitably nor yet very differently from the words: “We ought to obey God rather than men,”⁵¹ but I testified outright that I worship the only God and none other, nor will I ever alter nor desist from being a Christian. Upon this he bade us go away to a village on the borders of the desert named Cephro. Listen then to what was said on both sides as it was (officially) recorded: Dionysius, Faustus, Maximus, Marcellus⁵² and Chæremon being brought in, Æmilian the Prefect said: “In the course of conversation also⁵³ I described to you the clemency which our Sovereigns⁵⁴ have displayed towards you. For they gave you opportunity of being liberated if you would adopt a natural line of conduct and worship the gods who protect the Empire and give up those who are contrary to nature. What say ye then to this? for I do not expect you will be ungrateful for their clemency when they invite you to a better course.” Dionysius answered: “It is not a fact that all men worship all gods, for each worships certain whom he believes in. So with us, we worship and adore the One God, the Creator of all things, who has entrusted the Empire also to the most religious Emperors, Valerian and Gallienus; and to Him we pray⁵⁵ without ceasing for their Empire that it may abide unshaken.” Æmilian the Prefect said, “But who prevents you from worshipping him also, if he be god, with the natural gods? for you were ordered to worship gods and those which all know.” Dionysius answered: “We worship none other but Him.” Æmilian the Prefect said to them: “I observe that you together are both ungrateful and insensible of the leniency of our Emperors. Wherefore ye shall not be in this city but shall be dismissed to the parts of Libya and stay in a place called Cephro, which I have chosen at the bidding of our Emperors. And both you and others will be absolutely forbidden either to hold meetings or to enter the cemeteries so-called.⁵⁶ And if any one were to appear not to have arrived at the place I have ordered or were found at any assembly, he will do so at his own risk. For the necessary penalty will not be wanting. Be off therefore where ye were bidden.” So he hurried me away even though I was sick, granting me not a day’s respite. What leisure, then, had I to call assemblies or not?⁵⁷

Further on he says —

(5) But we did not abstain even from the visible assembling of ourselves together in the Lord’s presence, but those who were in the city (Alexandria) I the more earnestly urged to assemble, as if I were still with them, being absent in the body, as it says, but present in the spirit.⁵⁸ And at Cephro also a large number of the Church were sojourning with us, consisting of the brethren who had followed us from the city or were present from other parts of Egypt. There, too, the Lord opened us a door for the word.⁵⁹ And at first we were pursued and stoned, but later not a few of the Gentiles left their idols and turned to God. Thus the word was first sown through us in their hearts who had not previously received it. And as it were for this cause God having led us to them, led us away again when we had fulfilled this ministry.⁶⁰ For Æmilian wished, as it seemed, to transfer us to rougher and more Libyan-like parts, and bade those who were scattered in every direction to draw together to the Mareotis, assigning to each party one of the villages of the district, but us he put more on the road so that we should be the first to be arrested. For he evidently managed and arranged so that he might have us easy of capture whenever he wished to seize us. And as for me, when I was ordered to depart to Cephro, I did not even know in what direction the place lay, hardly having heard so much as the name before; and yet I went off willingly and without trouble. But when it was told me that they would remove me to the parts of Colluthion, all who were present know how I was affected. For here I will accuse myself. At first I was vexed and took it very ill. For though the place happened to be better known and more familiar to us, yet people said it was devoid of brethren and respectable folk, being exposed to the annoyances of wayfarers and the attacks of robbers. But I found consolation when the brethren reminded me that it is nearer to the city, and that, while Cephro gave much opportunity of intercourse with brethren from Egypt in general, so that one could draw congregations from a wider area, yet at Colluthion we should more constantly enjoy the sight of those who were really loved and most intimate and dear. For they would be able to come and stay the night and there would be district-meetings as is the case with outlying suburbs.⁶¹ And so it turned out.

And lower down again he writes this about what had happened to him —

(6) Many indeed are the confessions of faith over which Germanus prides himself: many are the things which he has to mention as having happened to him. Can he reckon up as many in his own case as I can in mine – condemnations, confiscations, sales by public auction, spoiling of one’s possessions, loss of dignities, despisings of worldly honour, contempt of commendations by Prefects and Councils and of opponents’ threats, endurance of clamourings and dangers and persecutions and wanderings and tribulations and much affliction, such as are the things which have happened unto me under Decius and Sabinus and up to the present time under Æmilian? But where did Germanus appear? What talk was there of him? However, I withdraw from the much foolishness into which I am falling through Germanus; wherefore I refrain from giving a detailed account of events to the brethren who know all.

(To Novatian)

(Eus., H. E. vi. 45)

If it was against thy will, as thou sayest, that thou wast promoted,⁶² thou wilt prove this by retiring of thine own accord. It were good to suffer anything and everything so to escape dividing the Church of God. And martyrdom⁶³ to avoid schism is no less glorious than martyrdom to avoid idolatry. Nay, it is to my mind greater. In one case a man is a martyr for his own single soul’s sake. But this is for the whole Church. Even now wast thou to persuade or constrain the brethren to come to one mind, thy true deed⁶⁴ were greater than thy fall. This will not be reckoned to thee, the other will be lauded. And if thou shouldest be powerless to sway disobedient spirits, save, save thine own soul.⁶⁵ I pray for thy health and thy steadfast cleaving to peace in the Lord.

[I have to thank the editors and publishers for leave to reprint the above translation by Archbishop Benson from his Cyprian, p. 142.]

To Cornelius, Bishop of Rome, in Reply to a Letter from him about Novatian (circ. 253)

Eusebius (H. E. vi. 46) quotes only one short sentence from Dionysius’s letter, which refers to the death of Alexander, Bishop of Jerusalem, one of Origen’s distinguished pupils and supporters. Alexander twice boldly confessed Christ in the Governor’s Court at Cæsarea and died at last in prison. The sentence is as follows —

“The admirable⁶⁶ Alexander entered into a blessed rest whilst in custody.”

According to Eusebius, the letter also mentioned the invitation which Dionysius had received from the Bishops of Asia Minor to attend a synod at Antioch at which “they tried to suppress the schism of Novatian.”

To Stephanus, Bishop of Rome

(Eus., H. E. vii. 4 and 5)

(The First of the Epistles about Baptism)

(1) Know now, brother, that all the Churches in the East and even further afield⁶⁷ which were divided, have been united: and all their rulers everywhere are of one mind, rejoicing exceedingly at the unexpected peace⁶⁸ which has come about, Demetrian in Antioch, Theoctistus in Cæsarea, Mazabbanes in Ælia,⁶⁹ Marinus in Tyre, Alexander having fallen asleep, Heliodorus in Laodicea, Thelymidrus being at rest, Helenus in Tarsus and all the Churches of Cilicia, Firmilianus⁷⁰ and all Cappadocia. For I have mentioned only the more prominent of the Bishops, in order that I may not make my letter too long nor my narrative wearisome. Nevertheless, the whole of Syria and Arabia, districts whose needs ye from time to time supply⁷¹ and to whom ye now have sent an epistle, Mesopotamia also and Pontus and Bithynia, and, in one word, all men everywhere exult in the harmony and brotherly love displayed and praise God for it.⁷²

[The two following extracts are translated from Syriac versions, and I am indebted for them to Mr. N. MacLean of Christ’s College, Cambridge. The first has been put together out of two MSS. in the British Museum, neither of which contains the whole, and was printed by Pitra, Analecta Sacra, Vol. IV. The Greek original of most of the first sentence is preserved in a catena on Deuteronomy, Cod. Vat. 1521, fol. 591, and was first printed by Simon de Magistris in his edition of our author, p. 200. There is much probability that this extract formed part of the same letter to Stephanus as the extract from Eusebius which precedes it here. The second extract is found in three other Syriac MSS. in the British Museum, but is less certainly part of this letter, or indeed authentic at all.]

(2) If so be that any man speak a wicked thing of God like those who call Him unpitying⁷³ or any man living in the fear of other gods, the Law has commanded that such a one be stoned:⁷⁴ but we would stone these men with sound words of faith. Or if a man receive not at all the mystery⁷⁵ of Christ or alter and distort it – (saying) that He is not God, or that he did not become a man, or that He did not die, or that He did not rise, or that He will not come to judge the quick and the dead – or preach anything else apart from what we preached, let him be a curse, says Paul.⁷⁶ Or if so be he have wronged the word concerning the resurrection of the flesh, let him be already reckoned with the dead. For we speak in carefulness concerning these things – in order that we may be in agreement one with another, churches with churches, bishops with bishops, priests with priests. And in regard to causes and affairs about matters which concern individual men – how it is right to receive him who approaches from without and how him who comes from within⁷⁷– we counsel to obey those who stand at the head of every place who by Divine election⁷⁸ are put into this ministration – leaving to our Lord the judgment of all things which they do.

(3) Those who were baptized in the name of the three Persons – the Father, the Son, and the Holy Spirit – though they were baptized by heretics who confess the three Persons, shall not be re-baptized. But those who are converted from other heresies shall be perfected by the baptism of the Holy Church.⁷⁹

To Xystus (or Sixtus) II ⁸⁰

(Eus., H. E. vii. 5, 3-6)

(The second on the same subject)

(1) (Stephen) therefore had sent word concerning Helenus and concerning Firmilianus, and all the bishops of Cilicia and Cappadocia and (be it noted) of Galatia and all the neighbouring churches likewise – to the effect that he would not hold communion with them for this same reason, since, he says, they re-baptize the heretics.⁸¹ And observe the importance of the matter. For decrees had really been passed about it in the largest synods of the bishops,⁸² as I am informed, so that those who come over from heretical bodies, after a course of instruction, are washed and cleansed from the defilement of the old and unclean leaven.⁸³ About all this also I have written asking him for information.

(2) To our beloved fellow-presbyters also, Dionysius and Philemon, who had formerly sided with Stephanus and were correspondents of mine on the same matter, I have written briefly the first time and more fully now.⁸⁴

(3) The teaching which is now at work in Ptolemais of Pentapolis,⁸⁵ is impious, full of blasphemy about the Almighty God and Father⁸⁶ of our Lord Jesus Christ and full of unbelief about His only begotten Son,⁸⁷ the First-born of all creation,⁸⁸ the Incarnate Word, and displays want of perception concerning the Holy Spirit. And therefore, when both official communications from both parties arrived and some of the brethren sought personal interviews with me, I wrote what I could⁸⁹ by the Divine assistance and gave a somewhat methodical explanation of the matter, a copy of which I have sent you.

To Philemon

(Eus., H. E. vii. 7)

(The third on the same subject)

(1) I read both the critical researches and the traditional treatises⁹⁰ of the heretics, defiling my soul a little with their abominable opinions and yet gaining this advantage from them, that I could refute them for myself and abhor them much more thoroughly. And indeed when a certain brother among the presbyters tried to restrain me and frighten me from contaminating myself with the mire of their iniquity (he said I should ruin my soul, and, as I perceived, there was truth in what he said), a heaven-sent vision⁹¹ came and strengthened me, and words came to me which expressly ordered me thus: “Read all that may come to thy hands: for thou art competent to sift and test everything, and that was the original reason⁹² of thy accepting the Faith.” I acknowledged the vision as in agreement with the apostolic voice which says to the more able: “Approve yourselves bankers of repute.”⁹³

(2) This cause and rule I received from our blessed Father⁹⁴ Heraclas. For those that came over from the heretics, although they had apostatized from the Church – or rather had not even done that but were informed against as resorting to some heretical teacher, though still reputed members of our congregations – these he repelled from the Church, and did not restore them at their request until they had publicly and fully stated all that they had heard among those who set themselves against us; and then he admitted them without requiring them to be re-baptized: for they had received that holy gift already.

(3) I have learnt this also, that the brethren in Africa⁹⁵ did not introduce this practice (of re-baptism) now for the first time, but it was also adopted some time ago among our predecessors as Bishops, in the most populous churches and well-attended synods of the brethren, viz. in Iconium and Synnada,⁹⁶ and I cannot bring myself to reverse their decisions and involve them in strife and controversy. For “thou shalt not remove,” it says, “thy neighbour’s boundaries, which thy fathers set.”⁹⁷

To Dionysius of Rome

(Eus., H. E. vii. 7, 6 and 8)

(The fourth letter on Baptism)

For with Novatian we are reasonably indignant, seeing that he has cut the Church in two and dragged certain of the brethren into impieties and blasphemies and introduced the most unholy teaching about God and accuses the most gracious Jesus Christ our Lord of being without pity,⁹⁸ and besides all this sets at nought the holy laws and overthrows the confession of faith before baptism,⁹⁹ and altogether banishes the Holy Spirit from them, even though there were some hope of His remaining or even of His returning to them.¹⁰⁰